T44n1850_大乘起信論裂網疏

大正藏第 44 冊 No. 1850 大乘起信論裂網疏

No. 1850 [cf. No. 1667]

大乘起信論裂網疏卷第一

靈峰蕅益沙門智旭述

佛祖之道。以心傳心。菩薩造論通經。亦唯此一大事。故云。十方諦求。更無餘乘。縱令曲為群機。循循善誘。從實施權。說種種道。譬如三草二木。受潤不同。而能潤之雨。原只一味。故云。如食石蜜。中邊皆甜。又云。粗言及細語。皆歸第一義。豈應封文失旨。橫執名相。剖判虛空也哉。且如彌勒世尊。跡居補處。本必難思。無著。天親。既是龍華輔弼。則與文殊普賢何異。至於馬鳴龍樹。並屬金口授記。傳佛心宗。其所著述。決定不當互相乖異。乃後世講師。輒妄判曰。天親識論。是立相始教。龍樹中論。是破相始教。馬鳴起信。是終教兼頓。並未是圓。嗚呼。其亦不思甚矣。夫天親宗瑜伽而立唯識。先以唯識破我法二執。次明識亦如幻。非真實有。故亦名為破色心論。今乃目之為立相教。可乎。龍樹依甚深般若。遍蕩四性情執以顯法性。故曰。欲具足一切佛法者。當學般若。又曰。若以無此空。一切無所作。以有空義故。一切皆得成。今乃目之為破相教。可乎。馬鳴以一心真如門。顯甚深般若隨智說。以一心生滅

【現代漢語翻譯】 現代漢語譯本

大正藏第 44 冊 No. 1850 大乘起信論裂網疏

No. 1850 [cf. No. 1667]

大乘起信論裂網疏卷第一

靈峰蕅益沙門智旭 述

佛祖的道，以心傳心。菩薩造論闡釋經典，也只是爲了這一件大事。所以說：『十方尋覓，更沒有其他的法門。』 縱然爲了適應不同根器的眾生，循循善誘，從方便法門入手，宣說種種不同的道路，譬如三草二木，接受的雨露滋潤各不相同，而能夠滋潤它們的雨，原本只有一種味道。所以說：『如同吃石蜜，中間和邊緣都是甜的。』 又說：『粗俗的言語和精妙的語言，最終都歸於第一義諦。』 豈能因為拘泥於文字而失去宗旨，橫加執著于名相，剖析虛空呢？況且像彌勒世尊（Maitreya，未來佛），位居補處菩薩（bodhisattva destined to achieve Buddhahood in their next life），其本願必然難以思議。無著（Asanga）和天親（Vasubandhu），既然是龍華三會（the Dragon Flower Assembly）的輔弼，那麼與文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）又有什麼區別呢？至於馬鳴（Asvaghosa）和龍樹（Nagarjuna），都屬於佛陀金口授記，傳承佛陀心宗的祖師，他們的著作，決定不應該互相違背。可是後世的講師，卻妄加評判說：天親的《唯識論》，是立相始教；龍樹的《中論》，是破相始教；馬鳴的《起信論》，是終教兼頓教，還未達到圓教。唉！他們也太不加思考了。天親宗奉瑜伽行派（Yogacara），建立唯識學說，先用唯識破除我執和法執，再闡明識也如幻，並非真實存在，所以也稱為破色心論。現在卻把它看作是立相教，可以嗎？龍樹依據甚深的般若智慧（prajna），普遍掃蕩四性（svabhava）的情執，以顯現法性（dharmata）。所以說：『想要具足一切佛法的人，應當學習般若。』 又說：『如果沒有空性（sunyata），一切都無法成立。因為有空性的緣故，一切才得以成就。』 現在卻把它看作是破相教，可以嗎？馬鳴以一心真如門（tathata），顯現甚深般若隨智而說，以一心生滅 English version

T44 No. 1850 Commentary on the Awakening of Faith in the Mahayana - Ripping the Net

No. 1850 [cf. No. 1667]

Commentary on the Awakening of Faith in the Mahayana - Ripping the Net, Volume 1

Composed by Shramana Zhixu of Lingfeng Ouyi

The Buddha's (Buddha) way is transmitted from heart to heart. Bodhisattvas (Bodhisattva) compose treatises to explain the scriptures, and this is also for this one great matter. Therefore, it is said: 'Searching in the ten directions, there is no other vehicle.' Even if it is to accommodate the various capacities of beings, guiding them step by step, starting from expedient means, and expounding various different paths, like the three grasses and two trees, receiving different amounts of rain and dew, the rain that nourishes them originally has only one flavor. Therefore, it is said: 'Like eating rock candy, the middle and the edges are all sweet.' It is also said: 'Coarse words and subtle language all return to the first principle.' How can one cling to the words and lose the meaning, arbitrarily clinging to names and forms, and dissecting emptiness? Moreover, like Maitreya (Maitreya, the future Buddha) World Honored One, residing in the position of a successor (bodhisattva destined to achieve Buddhahood in their next life), his original vows must be inconceivable. Asanga (Asanga) and Vasubandhu (Vasubandhu), since they are assistants in the Dragon Flower Assembly (the Dragon Flower Assembly), then what difference is there between them and Manjusri (Manjusri) and Samantabhadra (Samantabhadra)? As for Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna), they all belong to the patriarchs who received the Buddha's prediction and transmitted the Buddha's mind seal. Their writings should definitely not contradict each other. However, later lecturers arbitrarily judged that Vasubandhu's 'Treatise on Consciousness-Only' is the initial teaching of establishing characteristics; Nagarjuna's 'Treatise on the Middle Way' is the initial teaching of destroying characteristics; Asvaghosa's 'Awakening of Faith' is the final teaching combined with the sudden teaching, and has not yet reached the perfect teaching. Alas! They are too unthinking. Vasubandhu follows the Yogacara (Yogacara) school and establishes the doctrine of Consciousness-Only, first using Consciousness-Only to destroy the attachment to self and the attachment to phenomena, and then explaining that consciousness is also like an illusion and not truly existent, so it is also called the treatise on destroying form and mind. Now it is regarded as the teaching of establishing characteristics, is that acceptable? Nagarjuna relies on the profound prajna (prajna) wisdom to universally sweep away the emotional attachments to the four natures (svabhava) in order to reveal the dharmata (dharmata). Therefore, it is said: 'Those who want to perfect all the Buddha's teachings should study prajna.' It is also said: 'If there is no emptiness (sunyata), nothing can be established. Because there is the meaning of emptiness, everything can be accomplished.' Now it is regarded as the teaching of destroying characteristics, is that acceptable? Asvaghosa uses the one mind of true thusness (tathata) to reveal the profound prajna that follows wisdom in its teachings, using the one mind of arising and ceasing

【English Translation】 English translation line 1 English translation line 2

門。顯瑜伽八識隨情說。真如。即一真法界。統事理而泯絕事理者也。生滅。即全理所成之事。全事無性之理也。二門不離一心。則無一生滅而非全體真如。無一真如而不全具生滅。即事事無礙法界也。今乃謂其不同唯識中論。仍非圓極一乘。可乎。況經論中。並謂真如與一切法。如水與波。不一不異。誠證具在。何容偏執。蓋若言定一。則真如不生滅。應一切法亦不生滅。或一切法生滅。應真如亦生滅。固為不可。若言定異。則真如非即一切法之實性。應在一切法外。別有方隅。不常不遍。尤為不可。故起信謂真如受熏者。譬如觸波之時。即觸於水。所以破定異之執。初未嘗言真如隨熏轉變也。唯識謂真如不受熏者。譬如波動之時。濕性不動。所以破定一之執。初未嘗言別有凝然真如也(唯識論云。不同余宗。離色心等有實常法。名曰真如。又云。真如即是唯識實性。明文彰灼若此。後人乃以凝然真如誣謗唯識。罪何如哉)。然則唯識所謂真故相無別。即起信一心真如門也。唯識所謂俗故相有別。即起信一心生滅門也。楞伽經云。諸識有三種相。謂轉相。業相。真相。宗鏡釋云。起心名轉。八俱起故。皆有生滅。故名轉相。動則是業。八識皆動。盡名業相。八之真性。盡名真相。由此觀之。起信唯識。皆宗楞伽明矣

【現代漢語翻譯】 現代漢語譯本 門（dvara）。顯瑜伽（yoga）八識（astavijnana）隨情說。真如（tathata），即一真法界（dharmadhatu），統攝事理而泯滅事理。生滅（utpada-nirodha），即全理所成之事，全事無性之理。二門不離一心（eka-citta），則無一生滅而非全體真如，無一真如而不全具生滅，即事事無礙法界也。今乃謂其不同唯識（vijnanavada）中論（madhyamaka），仍非圓極一乘（ekayana），可乎？況經論中，並謂真如與一切法（sarva-dharma），如水與波，不一不異，誠證具在，何容偏執。蓋若言定一，則真如不生滅，應一切法亦不生滅；或一切法生滅，應真如亦生滅，固為不可。若言定異，則真如非即一切法之實性，應在一切法外，別有方隅，不常不遍，尤為不可。故《起信論》（Mahayana-sraddhotpada-sastra）謂真如受熏者，譬如觸波之時，即觸於水，所以破定異之執，初未嘗言真如隨熏轉變也。唯識謂真如不受熏者，譬如波動之時，濕性不動，所以破定一之執，初未嘗言別有凝然真如也（《唯識論》（Vijnaptimatrata-siddhi-sastra）云：『不同余宗，離色心等有實常法，名曰真如。』又云：『真如即是唯識實性。』明文彰灼若此，後人乃以凝然真如誣謗唯識，罪何如哉）。然則唯識所謂真故相無別，即《起信論》一心真如門也。唯識所謂俗故相有別，即《起信論》一心生滅門也。《楞伽經》（Lankavatara-sutra）云：『諸識有三種相，謂轉相（pravrtti-laksana），業相（karma-laksana），真相（satya-laksana）。』宗鏡釋云：『起心名轉，八俱起故，皆有生滅，故名轉相。動則是業，八識皆動，盡名業相。八之真性，盡名真相。』由此觀之，《起信論》、唯識，皆宗《楞伽經》明矣。

【English Translation】 English version Gate (dvara). Manifesting the eight consciousnesses (astavijnana) of Yoga (yoga) according to circumstances. Suchness (tathata) is the one true Dharma Realm (dharmadhatu), which governs both phenomena and principle while transcending them. Production and cessation (utpada-nirodha) are the phenomena arising from the entirety of principle, and the principle of the absence of inherent nature in all phenomena. These two gates are inseparable from the One Mind (eka-citta), so there is no production and cessation that is not the entirety of Suchness, and no Suchness that does not fully contain production and cessation; this is the Dharma Realm of unobstructedness in all phenomena. Now, to say that it differs from the Middle Way (madhyamaka) of Consciousness-Only (vijnanavada) is still not the ultimate One Vehicle (ekayana), is it? Moreover, the sutras and treatises all say that Suchness and all dharmas (sarva-dharma) are like water and waves, neither one nor different; the clear evidence is there, so how can one be so biased? If one insists on absolute oneness, then Suchness does not arise or cease, and all dharmas should also not arise or cease; or if all dharmas arise and cease, then Suchness should also arise and cease, which is certainly not acceptable. If one insists on absolute difference, then Suchness is not the true nature of all dharmas, and should exist outside of all dharmas, in a separate place, not constant and not pervasive, which is even more unacceptable. Therefore, the Awakening of Faith (Mahayana-sraddhotpada-sastra) says that Suchness is influenced, like touching the water when touching a wave, thus refuting the attachment to absolute difference; it never said that Suchness changes with influence. Consciousness-Only says that Suchness is not influenced, like the wetness that does not move when the waves move, thus refuting the attachment to absolute oneness; it never said that there is a separate, solidified Suchness (The Treatise on Consciousness-Only (Vijnaptimatrata-siddhi-sastra) says: 'Unlike other schools, there is a real and permanent dharma apart from form and mind, called Suchness.' It also says: 'Suchness is the true nature of Consciousness-Only.' The clear statements are so obvious, yet later people slander Consciousness-Only with a solidified Suchness; what is the extent of their sin?). Therefore, what Consciousness-Only calls the absence of difference in true aspect is the Suchness gate of the One Mind in the Awakening of Faith. What Consciousness-Only calls the difference in conventional aspect is the production and cessation gate of the One Mind in the Awakening of Faith. The Lankavatara Sutra says: 'The consciousnesses have three aspects, namely the transformation aspect (pravrtti-laksana), the action aspect (karma-laksana), and the true aspect (satya-laksana).' The Zongjing commentary says: 'The arising of mind is called transformation, because all eight arise together, and all have production and cessation, so it is called the transformation aspect. Movement is action, all eight consciousnesses move, so it is all called the action aspect. The true nature of the eight is all called the true aspect.' From this perspective, both the Awakening of Faith and Consciousness-Only clearly follow the Lankavatara Sutra.

。宗本既同。則諸名義。自不相違。乃註疏家不能以義定名。漫爾依名定義。致令二論乖同水火。可不哀哉。此大乘起信論。藏有二本。一是梁真諦譯。一是唐實叉難陀譯。二譯對閱。唐本更為文顯義順。但舊既流通梁本。私心弗敢自專。敬以鬮決于佛。拈得宜解唐本。遂殫一隙微明。剖盡兩宗迷執。名之為裂網疏云。癸巳十月十有八日下筆故敘。

釋此為二。初釋題。二釋文。今初。

大乘起信論(馬鳴菩薩造唐三藏法師實叉難陀譯)　題目五字。四別。一通。略而言之。三重能所。大乘起信。猶云起大乘信。即是別題。論之一字。即是通題。言三重者。一。論為能起。大乘信為所起。二。信為能信。大乘為所信。三。大為能揀。乘為所揀也。釋此為三。初釋大乘。二釋起信。三釋論字。初釋大乘為二。初分釋。次合釋。分釋復二。初釋大。次釋乘。初釋大者。絕待無外。強名曰大。即是直指眾生現前介爾心性。法爾具足體大相大用大三種義故。謂只此現前介爾之心。隨緣不變。全體真如。名為體大。只此全妄即真體中。本具恒沙稱性功德。在凡不減。在聖不增。名為相大。只此心性體相。不變隨緣。出生十界染凈因果。達此緣生無性。便能翻染成凈。名為用大。言體。則體外別無相用。如濕外別無水

【現代漢語翻譯】 現代漢語譯本：既然根本相同，那麼各種名義自然不會互相違背。而是那些註釋疏解的人不能用義理來確定名稱，隨意地按照名稱來定義義理，導致兩種論著的觀點差異如同水火，這難道不令人悲哀嗎！這部《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra）藏有兩種版本，一是梁朝真諦（Paramārtha）翻譯的，一是唐朝實叉難陀（Śikṣānanda）翻譯的。兩種譯本對照閱讀，唐朝的版本更加文辭顯明，義理順暢。但是因為舊本（梁譯本）已經流通廣泛，我個人不敢擅自做主，恭敬地用鬮（抓鬮）的方式向佛請示，拈得應該解釋唐朝的版本。於是竭盡我微薄的見解，剖析兩種宗派的迷惑執著，命名為《裂網疏》。癸巳年十月十八日開始撰寫，故作此序。

解釋此論分為兩部分。首先解釋題目，其次解釋正文。現在開始解釋題目。

《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra，馬鳴菩薩（Aśvaghoṣa）造，唐三藏法師實叉難陀（Śikṣānanda）譯）題目共五字，分為四別一通。簡略地說，包含三重能所關係。「大乘起信」可以理解為「發起對大乘的信心」，這是別題。「論」字是通題。所說的三重關係是：一，論是能起，大乘信是所起；二，信是能信，大乘是所信；三，大是能揀，乘是所揀。解釋此題分為三部分：首先解釋「大乘」，其次解釋「起信」，最後解釋「論」字。首先解釋「大乘」，分為兩部分：首先是分別解釋，其次是合起來解釋。分別解釋又分為兩部分：首先解釋「大」，其次解釋「乘」。首先解釋「大」，是說絕對而無外，勉強稱之為「大」，就是直接指眾生當下這一念心性，自然而然地具足體大、相大、用大這三種意義。就是說，僅僅是這當下的一念之心，隨緣而不變，全體都是真如（Tathātā），稱為體大。僅僅是這全妄即真的本體中，本來就具足恒河沙數般與自性相符的功德，在凡夫不減少，在聖人不增加，稱為相大。僅僅是這心性的本體和相，不變而隨緣，出生十法界染凈的因果。通達這緣起性空的道理，就能轉染成凈，稱為用大。說到體，那麼體外就沒有其他的相和用，就像濕性之外沒有其他的水一樣。

【English Translation】 English version: Since the fundamental principles are the same, the various terms and definitions should naturally not contradict each other. However, commentators and annotators fail to define terms based on their meanings, arbitrarily defining meanings based on terms, leading to discrepancies between the two treatises as irreconcilable as fire and water. Is this not lamentable! This Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith in the Mahāyāna) exists in two versions in the canon: one translated by Paramārtha (真諦) of the Liang dynasty, and the other by Śikṣānanda (實叉難陀) of the Tang dynasty. Upon comparing the two translations, the Tang version is more explicit in its wording and smoother in its meaning. However, since the old version (Liang version) has been widely circulated, I personally dare not make a decision on my own. I respectfully consulted the Buddha through divination (drawing lots), and it was indicated that the Tang version should be explained. Therefore, I have exhausted my meager understanding to dissect the delusions and attachments of the two schools, and named it Liè Wǎng Shū (裂網疏, Commentary that Tears the Net). Written on the eighteenth day of the tenth month of the Gui Si year, hence this preface.

The explanation of this treatise is divided into two parts. First, the explanation of the title; second, the explanation of the text. Now, let's begin with the explanation of the title.

Mahāyāna-śraddhotpāda-śāstra (大乘起信論, Treatise on the Awakening of Faith in the Mahāyāna) (composed by Aśvaghoṣa (馬鳴菩薩), translated by the Tripiṭaka Master Śikṣānanda (實叉難陀) of the Tang dynasty). The title consists of five characters, divided into four specific and one general. Briefly speaking, it contains three layers of subject-object relationships. Mahāyāna-śraddhotpāda (大乘起信) can be understood as 'arising faith in the Mahāyāna,' which is the specific title. The character śāstra (論) is the general title. The three layers refer to: first, the treatise is the 'that which arises' (能起), and faith in the Mahāyāna is 'that which is arisen' (所起); second, faith is 'that which believes' (能信), and the Mahāyāna is 'that which is believed' (所信); third, Mahā (大, great) is 'that which distinguishes' (能揀), and yāna (乘, vehicle) is 'that which is distinguished' (所揀). The explanation of this title is divided into three parts: first, the explanation of Mahāyāna; second, the explanation of śraddhotpāda; and third, the explanation of the character śāstra. First, the explanation of Mahāyāna is divided into two parts: first, separate explanations; second, a combined explanation. The separate explanations are further divided into two parts: first, the explanation of Mahā (great); second, the explanation of yāna (vehicle). First, the explanation of Mahā (great) refers to being absolute and without exterior, which is tentatively called 'great.' It directly points to the present moment of the mind-nature of sentient beings, which naturally possesses the three meanings of tǐ dà (體大, greatness of essence), xiàng dà (相大, greatness of attributes), and yòng dà (用大, greatness of function). That is to say, just this present moment of the mind, unchanging while adapting to conditions, the entirety of which is Tathātā (真如, Suchness), is called tǐ dà. Just this entirely illusory yet true essence inherently possesses countless qualities that accord with its nature, neither decreasing in ordinary beings nor increasing in sages, is called xiàng dà. Just this essence and attributes of the mind, unchanging yet adapting to conditions, gives rise to the causes and effects of purity and defilement in the ten realms. Understanding the principle of emptiness of dependent origination, one can transform defilement into purity, which is called yòng dà. Speaking of essence, there are no other attributes and functions outside of the essence, just as there is no other water outside of wetness.

波。故體絕待。言相。則相外別無體用。如水外別無濕波。故相絕待。言用。則用外別無體相。如波外別無濕水。故用絕待。如此三大。不一不異。不可思議。唯是一心。故言大也。次釋乘者。約喻為名。運載為義。即是直指眾生現前介爾心性。法爾運載至於佛地。自利利他。無休息故。名為乘也。心性體大。即是理乘。亙古亙今。恒不變故。心性相大。即是隨乘。不離不脫。恒相應故。心性用大。即是得乘。如輪王七寶。自在成就故。性具三大。總名理乘。無三體故。照性成修。修時三大。總名隨乘。順法性故。從因克果。果時三大。總名得乘。極自在故。性修不二。因果不二。故目此現前介爾心性以為乘也。初分釋竟。次合釋者。雖復眾生現前介爾心性。即是不可思議大乘。而迷悟因緣染凈熏習。遂有十法界異。謂若迷此一心而起見思十惡。則運載眾生入三惡道。名為跛驢壞車。若知畏三塗苦。修行十善。及諸色無色定。則運載眾生到三善道。更能畏三界苦。修行出世戒定慧學。永脫苦輪。則運載眾生。入涅槃城。名為羊車。若知十二因緣。本自無性。體其本空。永息惑業苦輪。則亦運載眾生入涅槃城。雖乏大悲。猶作眾生增上福田。名為鹿車。若念自他同在苦輪。志願兼濟。具足大悲。發起弘誓。普能運載眾生

【現代漢語翻譯】 現代漢語譯本： 波，所以本體是絕對的，沒有任何對待。從言語相狀來說，相狀之外沒有其他的本體和作用，就像水之外沒有其他的濕波。所以相狀也是絕對的，沒有任何對待。從作用來說，作用之外沒有其他的本體和相狀，就像波之外沒有其他的濕水。所以作用也是絕對的，沒有任何對待。本體、相狀、作用這三大，不一不異，不可思議，唯一是心。所以稱為『大』。接下來解釋『乘』，是借用比喻來命名，運載是它的含義。就是直接指眾生當下這一念心性，自然而然地運載眾生到達佛地，自利利他，沒有停歇，所以稱為『乘』。心性的本體廣大，就是理乘，亙古亙今，恒常不變。心性的相狀廣大，就是隨乘，不離不脫，恒常相應。心性的作用廣大，就是得乘，就像輪王七寶，自在成就。心性本具三大，總稱為理乘，沒有三個不同的本體。依照明了心性而成就修行，修行時的三大，總稱為隨乘，順應法性。從因地證得果地，果地時的三大，總稱為得乘，極其自在。心性與修行不二，因地與果地不二，所以將這當下的一念心性稱為乘。 初分段解釋完畢。接下來是合起來解釋：雖然眾生當下這一念心性，就是不可思議的大乘，但是由於迷惑和覺悟的因緣，以及染污和清凈的熏習，於是有了十法界的差別。如果迷惑于這一心，而生起見惑、思惑和十惡業，就會運載眾生進入三惡道，稱為跛驢壞車。如果知道畏懼三惡道的痛苦，修行十善，以及各種色界和無色界禪定，就會運載眾生到達三善道。如果更能畏懼三界的痛苦，修行出世間的戒、定、慧三學，永遠脫離痛苦的輪迴，就會運載眾生進入涅槃城，稱為羊車。如果知道十二因緣，本來就沒有自性，體悟它的本空，永遠止息迷惑、業力和痛苦的輪迴，也同樣運載眾生進入涅槃城，雖然缺乏大悲心，仍然可以作為眾生增上的福田，稱為鹿車。如果想到自己和他人都在痛苦的輪迴中，發願兼顧自利利他，具足大悲心，發起廣大的誓願，普遍地運載眾生。

【English Translation】 English version: The 'wave' (bo) is such that the substance is absolute, devoid of any duality. In terms of linguistic characteristics (yan xiang), there is no separate substance or function outside of the characteristics, just as there is no wet wave outside of water. Therefore, the characteristics are absolute, devoid of any duality. In terms of function (yong), there is no separate substance or characteristics outside of the function, just as there is no wet water outside of the wave. Therefore, the function is absolute, devoid of any duality. These three great aspects—substance, characteristics, and function—are neither one nor different, inconceivable, and are solely the mind. Hence, it is called 'great' (da). Next, explaining 'vehicle' (cheng), the name is based on a metaphor, and 'carrying' is its meaning. It directly points to the present moment's mind-nature of sentient beings, naturally carrying them to the Buddha-ground, benefiting oneself and others without ceasing, hence it is called 'vehicle'. The substance of mind-nature is vast, which is the 'principle vehicle' (li cheng), constant and unchanging from ancient times to the present. The characteristics of mind-nature are vast, which is the 'following vehicle' (sui cheng), inseparable and constantly corresponding. The function of mind-nature is vast, which is the 'attained vehicle' (de cheng), like the seven treasures of a wheel-turning king, freely accomplished. The mind-nature inherently possesses these three great aspects, collectively called the 'principle vehicle', without three separate substances. Illuminating the mind-nature to accomplish cultivation, the three great aspects during cultivation are collectively called the 'following vehicle', in accordance with the nature of Dharma. From the cause, one attains the result; the three great aspects at the time of the result are collectively called the 'attained vehicle', extremely free and at ease. The mind-nature and cultivation are not two, the cause and result are not two, hence this present moment's mind-nature is regarded as the vehicle. The initial separate explanation is complete. Next is the combined explanation: Although the present moment's mind-nature of sentient beings is the inconceivable Great Vehicle, due to the conditions of delusion and enlightenment, and the熏習 (xun xi) of defilement and purity, there are differences in the ten Dharma realms. If one is deluded about this one mind and generates views, thoughts, and the ten evil deeds, it will carry sentient beings into the three evil paths, called a 'lame donkey and broken cart'. If one knows to fear the suffering of the three evil paths and cultivates the ten good deeds, as well as various form and formless realm meditations, it will carry sentient beings to the three good paths. If one further fears the suffering of the three realms and cultivates the supramundane disciplines of morality, concentration, and wisdom, permanently escaping the cycle of suffering, it will carry sentient beings into the city of Nirvana, called a 'sheep cart'. If one knows that the twelve links of dependent origination are inherently without self-nature, realizing their fundamental emptiness, and permanently ceases the cycle of delusion, karma, and suffering, it will also carry sentient beings into the city of Nirvana. Although lacking great compassion, it can still serve as a field of merit for sentient beings to increase their blessings, called a 'deer cart'. If one thinks of oneself and others as being in the cycle of suffering, vows to benefit both oneself and others, possesses great compassion, and makes vast vows, universally carrying sentient beings.

。漸趣無上大涅槃城。名為牛車。若了達此現前介爾心性。即是不可思議大乘。深觀動心即不生滅。即得入于真如之門。始從名字。運至觀行。乃至究竟。自運功畢。運他不休。名為大白牛車。今言大乘。正指大白牛車。揀非門外三車故也。複次一切眾生。雖復迷此心性。舉體為壞驢車及三車等。然此心性。隨緣不變。未嘗不即究竟大乘。譬如真金。雖複用作種種穢器。及諸雜器。而金性不改。貴重如故。茍知穢器體即真金。即于穢器得真金用。是故光照阿鼻。不難十地頓超。放下屠刀。便是千佛一數。鸚鵡唸佛而焚得舍利。白鴿聞經而轉身作祖。故直指此一切眾生迷妄心性為大乘也。前以大揀小。約對待說。亦即生滅門義。后即小成大。約絕待說。亦即真如門義。一切眾生現前介爾之心。法爾具此二門。不相離故。故名為大乘也。初釋大乘竟。二釋起信亦二。初分釋。次合釋。分釋復二。初釋起。次釋信。初釋起者。問。一切諸法。無生無起。云何乃言起耶。答。法性無起。亦無不起。若但言起。即失真如門義。若但言不起。即失生滅門義。若言亦起亦不起。即互相違。若言非起非不起。即成戲論。當知四句皆不可說。若不墮情執。順四悉檀。則有因緣故。亦可得說。今言起者。乃非起非不起而論起耳。何者。一心

【現代漢語翻譯】 現代漢語譯本：逐漸趨向于無上大涅槃城，這被稱為牛車。如果了達當下這一念介爾之心性，那就是不可思議的大乘。深刻地觀察動念之心，即是不生不滅，就能進入真如之門。開始從名字，運作到觀行，乃至究竟。自己運作的功德完畢，運作他人永不停止，這被稱為大白牛車。現在所說的大乘，正是指大白牛車，是爲了區別于門外的三車。再者，一切眾生，即使迷惑於此心性，整個身心都變成了壞驢車及三車等，然而此心性，隨緣而不變，未嘗不就是究竟的大乘。譬如真金，即使被用來製作各種污穢的器物，以及各種雜器，而金的本性不會改變，仍然貴重如故。如果知道污穢器物的本體就是真金，那麼就能從污穢器物中得到真金的作用。因此，光明照耀阿鼻地獄，超越十地也並不困難，放下屠刀，立刻就能成為千佛之一。鸚鵡唸佛而被火化后得到舍利，白鴿聽聞佛經而轉身成為祖師。所以直接指出這所有眾生迷惑的心性就是大乘。前面用『大』來區別于『小』，是就對待而言，也就是生滅門的意義。後面用『小』成就『大』，是就絕待而言，也就是真如門的意義。一切眾生當下這一念介爾之心，自然具備這兩個門，因為它們不相分離，所以稱為大乘。以上是第一部分，解釋大乘完畢。第二部分，解釋起信，也分為兩部分。首先是分別解釋，然後是合併解釋。分別解釋又分為兩部分。首先解釋『起』，然後解釋『信』。首先解釋『起』：問：一切諸法，無生無起，為什麼還要說『起』呢？答：法性無起，也無不起。如果只說『起』，就失去了真如門的意義。如果只說『不起』，就失去了生滅門的意義。如果說既起又不起，就互相矛盾。如果說非起非不起，就成了戲論。應當知道這四句都不可說。如果不落入情執，順應四悉檀，因為有因緣的緣故，也可以說。現在所說的『起』，乃是非起非不起而論『起』。為什麼呢？因為一心 English version: Gradually approaching the Supreme Great Nirvana City, which is called the ox cart. If one understands this present, momentary mind-nature, that is the inconceivable Mahayana. Deeply contemplating the moving mind is neither arising nor ceasing, and one can enter the gate of Suchness. Starting from the name, progressing to contemplation and practice, and finally to the ultimate. When one's own work is completed, the work of transporting others never ceases, which is called the Great White Ox Cart. The Mahayana now spoken of refers precisely to the Great White Ox Cart, to distinguish it from the three carts outside the gate. Furthermore, all sentient beings, even though they are deluded about this mind-nature, their entire bodies become broken donkey carts and the three carts, etc., yet this mind-nature, unchanging with conditions, has never not been the ultimate Mahayana. For example, true gold, even if used to make various dirty utensils and various miscellaneous utensils, the nature of gold does not change, and it is still precious as before. If one knows that the substance of the dirty utensil is true gold, then one can obtain the function of true gold from the dirty utensil. Therefore, illuminating Avici (the hell of incessant suffering) is not difficult, and surpassing the ten bhumis (the ten stages of a Bodhisattva's path) can be done instantly. Laying down the butcher knife is to immediately become one of the thousand Buddhas. A parrot reciting the Buddha's name is cremated and obtains relics, and a white pigeon hearing the sutras turns around and becomes a patriarch. Therefore, directly pointing to this deluded mind-nature of all sentient beings is the Mahayana. The former uses 'Great' to distinguish from 'Small', speaking in terms of duality, which is also the meaning of the Gate of Birth and Death. The latter uses 'Small' to accomplish 'Great', speaking in terms of non-duality, which is also the meaning of the Gate of Suchness. The present, momentary mind of all sentient beings naturally possesses these two gates, because they are inseparable, therefore it is called Mahayana. The first part, explaining Mahayana, is finished. The second part, explaining Awakening of Faith, is also divided into two parts. First, separate explanations, then combined explanations. Separate explanations are further divided into two parts. First, explaining 'Awakening', then explaining 'Faith'. First, explaining 'Awakening': Question: All dharmas (phenomena), are without birth and without arising, why then speak of 'arising'? Answer: Dharma-nature is without arising, and also without non-arising. If only speaking of 'arising', one loses the meaning of the Gate of Suchness. If only speaking of 'non-arising', one loses the meaning of the Gate of Birth and Death. If saying both arising and non-arising, it is mutually contradictory. If saying neither arising nor non-arising, it becomes a mere theory. One should know that these four statements are all unspeakable. If one does not fall into emotional attachments, and accords with the Four Siddhanthas (four modes of teaching), then because of conditions, it can also be spoken of. The 'arising' now spoken of is discussing 'arising' in terms of neither arising nor non-arising. Why? Because the One Mind

【English Translation】 English version: Gradually approaching the Supreme Great Nirvana City, which is called the ox cart. If one understands this present, momentary mind-nature, that is the inconceivable Mahayana. Deeply contemplating the moving mind is neither arising nor ceasing, and one can enter the gate of Suchness. Starting from the name, progressing to contemplation and practice, and finally to the ultimate. When one's own work is completed, the work of transporting others never ceases, which is called the Great White Ox Cart. The Mahayana now spoken of refers precisely to the Great White Ox Cart, to distinguish it from the three carts outside the gate. Furthermore, all sentient beings, even though they are deluded about this mind-nature, their entire bodies become broken donkey carts and the three carts, etc., yet this mind-nature, unchanging with conditions, has never not been the ultimate Mahayana. For example, true gold, even if used to make various dirty utensils and various miscellaneous utensils, the nature of gold does not change, and it is still precious as before. If one knows that the substance of the dirty utensil is true gold, then one can obtain the function of true gold from the dirty utensil. Therefore, illuminating Avici (the hell of incessant suffering) is not difficult, and surpassing the ten bhumis (the ten stages of a Bodhisattva's path) can be done instantly. Laying down the butcher knife is to immediately become one of the thousand Buddhas. A parrot reciting the Buddha's name is cremated and obtains relics, and a white pigeon hearing the sutras turns around and becomes a patriarch. Therefore, directly pointing to this deluded mind-nature of all sentient beings is the Mahayana. The former uses 'Great' to distinguish from 'Small', speaking in terms of duality, which is also the meaning of the Gate of Birth and Death. The latter uses 'Small' to accomplish 'Great', speaking in terms of non-duality, which is also the meaning of the Gate of Suchness. The present, momentary mind of all sentient beings naturally possesses these two gates, because they are inseparable, therefore it is called Mahayana. The first part, explaining Mahayana, is finished. The second part, explaining Awakening of Faith, is also divided into two parts. First, separate explanations, then combined explanations. Separate explanations are further divided into two parts. First, explaining 'Awakening', then explaining 'Faith'. First, explaining 'Awakening': Question: All dharmas (phenomena), are without birth and without arising, why then speak of 'arising'? Answer: Dharma-nature is without arising, and also without non-arising. If only speaking of 'arising', one loses the meaning of the Gate of Suchness. If only speaking of 'non-arising', one loses the meaning of the Gate of Birth and Death. If saying both arising and non-arising, it is mutually contradictory. If saying neither arising nor non-arising, it becomes a mere theory. One should know that these four statements are all unspeakable. If one does not fall into emotional attachments, and accords with the Four Siddhanthas (four modes of teaching), then because of conditions, it can also be spoken of. The 'arising' now spoken of is discussing 'arising' in terms of neither arising nor non-arising. Why? Because the One Mind

絕待。本無能信所信之殊。而迷此一心。則起無量疑惑。如水成冰。翻此迷惑。遂起圓常正信。如冰還成水。迷悟雖分。一性不動。故非起。性無增減。迷悟宛然。故非不起。是則起即不起。不起而起。約此論起。妙在其中。蓋雖熾然起信。仍唯一心。仍無能信所信之異。無能無所。而能而所。能所皆即一心法界。如燈有照。還照于燈。故云。自心起信。還信自心。是為無上性起法門。次釋信者。據唯識論。于諸善心所中。最為上首。謂于實德能深忍樂欲。心凈為性。對治不信。樂善為業。釋云。然信差別。略有三種。一信實有。謂于諸法實事理中。深信忍故。二信有德。謂於二寶真凈德中。深信樂故。三信有能。謂於一切世出世善。深信有力。能得樂果。能成聖道。起希望故。由斯對治不信彼心。愛樂證修世出世善。(文)今論中雲。信有四種。一信根本。謂樂念真如法故。二信佛具無邊德。謂常樂禮敬供養。聞法修行。迴向一切智故。三信法有大利益。謂常樂修行諸波羅蜜故。四信正行僧。謂常供養諸菩薩眾。正修自利利他行故。(文)應知識論一信實有。即同今論一信根本。識論二信有德。三信有能。即合今論第二三四信也。又識論云。此信心所。自性澄清。亦能淨餘心心所等。如水清珠。能清濁水。又諸染法

【現代漢語翻譯】 現代漢語譯本 絕待（超越相對）。本來就沒有能信和所信的差別。然而迷惑于這一顆心，就會產生無量的疑惑，就像水結成冰一樣。轉變這種迷惑，就會生起圓滿常住的正信，就像冰融化成水一樣。迷惑和覺悟雖然有分別，但本性是不動搖的，所以說不是生起。本性沒有增減，迷惑和覺悟的差別依然存在，所以說不是不生起。這就是生起即是不生起，不生起而生起。從這個角度來談論生起，奧妙就在其中。因為即使熾盛地生起信心，仍然是唯一的心，仍然沒有能信和所信的差異。沒有能和所，而有能和所，能和所都即是一心法界。就像燈有照亮的功能，還能照亮自身一樣。所以說，從自心生起信心，還是相信自心。這就是無上的性起法門。 接下來解釋『信』。根據《唯識論》，在各種善心所中，『信』是最重要的。它指的是對於真實、功德、能力深深地信服和喜愛，以心清凈為本性，對治不信，以喜愛行善為作用。《釋》中說：『然而信的差別，略有三種。一是信實有，即對於諸法的真實事理，深深地信服和認可。二是信有德，即對於佛寶和法寶的真實清凈功德，深深地信樂。三是信有能，即對於一切世間和出世間的善法，深深地相信有力量，能夠得到快樂的結果，能夠成就聖道，從而產生希望。因此，用它來對治不相信的心，愛樂於證悟和修習世間和出世間的善法。』 現在《起信論》中說，信有四種：一是信根本，即喜愛憶念真如法。二是信佛具有無邊的功德，即常常喜悅地禮敬供養，聽聞佛法修行，迴向一切智慧。三是信法有大利益，即常常喜悅地修行各種波羅蜜。四是信正行僧（如法修行的僧團），即常常供養諸菩薩眾，如法地修習自利利他的行為。 應該知道，《唯識論》中的『信實有』，就等同於《起信論》中的『信根本』。《唯識論》中的『信有德』和『信有能』，就合為《起信論》中的第二、三、四種信。另外，《唯識論》說：『這種信心所，自性澄清，也能凈化其他的心和心所等，就像清水珠一樣，能夠澄清渾濁的水。』 另外，各種染污法

【English Translation】 English version Absolute independence. Originally, there is no distinction between the believer and the believed. However, being deluded by this one mind gives rise to limitless doubts, like water turning into ice. Reversing this delusion gives rise to perfect and constant right faith, like ice turning back into water. Although delusion and enlightenment are distinct, the nature remains unmoved, so it is said not to arise. The nature neither increases nor decreases, and the distinctions between delusion and enlightenment are clear, so it is said not to not arise. Thus, arising is not arising, and not arising is arising. Discussing arising from this perspective, the wonder lies within it. For even though faith arises intensely, it is still only the one mind, and there is still no difference between the believer and the believed. Without the able and the object, yet there are the able and the object. Both the able and the object are identical to the one mind's Dharma Realm. Like a lamp having light, it also illuminates itself. Therefore, it is said, 'From one's own mind, faith arises, and one still believes in one's own mind.' This is the supreme Dharma gate of nature arising. Next, explaining 'faith'. According to the Vijnaptimatrata-siddhi (Treatise on Consciousness-Only), among all virtuous mental factors, 'faith' is the most important. It refers to deeply believing and delighting in reality, virtue, and ability, with purity of mind as its nature, counteracting disbelief, and taking pleasure in doing good as its function. The commentary says: 'However, the differences in faith are roughly threefold. First, faith in reality, which is deeply believing and accepting the reality of all dharmas. Second, faith in virtue, which is deeply believing and delighting in the true and pure virtues of the Two Jewels (Buddha and Dharma). Third, faith in ability, which is deeply believing in the power of all worldly and supramundane virtues to attain joyful results and achieve the holy path, thus giving rise to hope.' Therefore, it is used to counteract the mind of disbelief, loving and delighting in realizing and practicing worldly and supramundane virtues. Now, in the Awakening of Faith in the Mahayana, it is said that there are four types of faith: First, faith in the fundamental, which is delighting in mindfulness of the Suchness Dharma. Second, faith that the Buddha possesses boundless virtues, which is constantly and joyfully revering, making offerings, listening to the Dharma, practicing, and dedicating merit to all wisdom. Third, faith that the Dharma has great benefits, which is constantly and joyfully practicing the various paramitas. Fourth, faith in the Sangha (community of practitioners) who practice correctly, which is constantly making offerings to the bodhisattva assembly, and correctly practicing self-benefit and benefiting others. It should be known that the Vijnaptimatrata-siddhi's 'faith in reality' is equivalent to the Awakening of Faith's 'faith in the fundamental'. The Vijnaptimatrata-siddhi's 'faith in virtue' and 'faith in ability' are combined into the Awakening of Faith's second, third, and fourth types of faith. Furthermore, the Vijnaptimatrata-siddhi says: 'This mental factor of faith, its nature is clear and pure, and it can also purify other minds and mental factors, like a clear water pearl that can purify turbid water.' Also, various defilements

。各有別相。唯有不信。自相渾濁。復能渾濁余心心所。如極穢物。自穢穢他。信正翻彼。故凈為相。(文)良以如來藏性。不變隨緣。舉體而為一切心王心所。而此一切心王心所隨緣不變。一一無非全體如來藏性。故此信之一字。雖約俗諦分別。不過止是諸善心所之一。而實即是藏性全體。非是藏性少分。又雖一切諸染心所。皆亦並是藏性全體。由逆性故。多諸過咎。譬如金作穢器。不堪把玩。唯此信心。能順性故。多諸功德。譬如金作轉輪王冠。愈顯尊貴。所以一有信心。則一切善法。無不共相應也。初分釋竟。次合釋者。夫性起法門。雖復不可思議。而生滅因緣。則非一概。或信邪倒見。起惑造業。則于正法。名為不信。或於世間因果起信。則成人天十善色無色定。名有漏善。或於四諦十二因緣起信。則成二乘出世法門。名無漏善。或於六度四攝大菩提果無上涅槃起信。則成菩薩自利利他法門。名中道善。或於現前介爾心性不可思議絕待大乘起信。則成無上圓頓法門。名一乘善。今正起此一乘不思議信。故云起信紹佛種也。複次教中每云信解行證。今但言起信。不言起解行證者。信為法界。一切法趣信。離信無別解行證故。謂一切眾生。雖復不信自心大乘妙理。起惑造業。而信心之性。未曾稍減。如水成冰。濕

【現代漢語翻譯】 現代漢語譯本 各有不同的表象。只有不信，使自身和其餘的心與心所都變得渾濁，就像極其污穢的東西，既污染自己又污染他人。而『信』恰恰相反，能使自身清凈，所以以清凈為表象。（文）確實是因為如來藏性（Tathagatagarbha-nature，如來所證悟的真如自性），不變而隨順因緣，整個本體化為一切心王心所（mind-kings and mental factors，主要的和附屬的心理活動）。而這一切心王心所隨順因緣而不變，每一個都無不是全體的如來藏性。所以這一個『信』字，即使按照世俗的真理來分別，也不過是眾多善良心所中的一個。但實際上它就是藏性的全體，而不是藏性的少部分。而且，雖然一切染污的心所，也都是藏性的全體，但因為違逆本性，所以有很多過失。譬如用金子做成污穢的器物，不堪把玩。只有這信心，能夠順應本性，所以有很多功德。譬如用金子做成轉輪王的王冠，更加顯得尊貴。所以一旦有了信心，那麼一切善法，沒有不共同相應的。初分釋完畢。接下來是合起來解釋。性起法門（the Dharma of arising from nature，從自性產生的法門），雖然不可思議，但生滅的因緣，卻不是一概而論的。或者相信邪惡的顛倒見解，產生迷惑造作惡業，那麼對於正法來說，就叫做不信。或者對於世間的因果產生信心，那麼成就人天十善（ten wholesome deeds，十種善業）和色界無色界禪定，叫做有漏善（conditioned good，受煩惱影響的善）。或者對於四諦（Four Noble Truths，佛教的基本教義）和十二因緣（Twelve links of dependent origination，佛教關於生命輪迴的理論）產生信心，那麼成就二乘（two vehicles，聲聞乘和緣覺乘）的出世法門，叫做無漏善（unconditioned good，不受煩惱影響的善）。或者對於六度（Six Perfections，菩薩修行的六種方法）和四攝（Four Embracing Dharmas，菩薩度化眾生的四種方法）、大菩提果（Great Bodhi Fruit，偉大的覺悟之果）和無上涅槃（Unsurpassed Nirvana，最高的涅槃境界）產生信心，那麼成就菩薩自利利他的法門，叫做中道善（Middle Way good，不偏不倚的善）。或者對於現前一念心性不可思議的絕待大乘（Absolute Mahayana，超越對待的大乘佛教）產生信心，那麼成就無上圓頓法門（perfect and immediate teaching，最圓滿和直接的教法），叫做一乘善（One Vehicle good，唯一成佛的教法）。現在正是生起這一乘不可思議的信心，所以說『起信紹佛種』。再次，經教中經常說『信解行證』，現在只說『起信』，而不說『起解行證』，是因為『信』是法界（Dharmadhatu，一切法的總稱），一切法都歸趣于『信』，離開『信』就沒有其他的『解行證』。也就是說，一切眾生，即使不相信自己心性的大乘妙理，產生迷惑造作惡業，但信心的本性，未曾稍微減少，就像水變成冰，濕性

【English Translation】 English version They each have distinct appearances. Only unbelief obscures oneself and the minds and mental factors of others, like extremely filthy things that defile both themselves and others. 'Faith,' on the contrary, purifies oneself, hence its characteristic is purity. (Text) Indeed, because the Tathagatagarbha-nature (如來藏性, the true nature realized by the Tathagatas) is unchanging yet adapts to conditions, its entire essence manifests as all mind-kings and mental factors (心王心所, the primary and secondary mental activities). And these mind-kings and mental factors, while adapting to conditions, remain unchanging, each being nothing other than the entirety of the Tathagatagarbha-nature. Therefore, this single word 'faith,' even when distinguished according to conventional truth, is merely one of the many wholesome mental factors. But in reality, it is the entirety of the Garbha-nature, not a small part of it. Moreover, although all defiled mental factors are also the entirety of the Garbha-nature, because they go against its nature, they have many faults. It is like using gold to make a filthy vessel, which is not fit to be handled. Only this faith, because it accords with the nature, has many merits. It is like using gold to make the crown of a Chakravartin king, which further enhances its nobility. Therefore, once there is faith, all good dharmas invariably correspond with it. The initial explanation is complete. Next is the combined explanation. The Dharma of arising from nature (性起法門, the Dharma of arising from nature), although inconceivable, has causes and conditions of arising and ceasing that are not all the same. One may believe in evil, inverted views, giving rise to delusion and creating karma, which, in relation to the true Dharma, is called unbelief. One may have faith in worldly cause and effect, thus accomplishing the ten wholesome deeds (十善, ten wholesome deeds) of humans and gods, and the form and formless realm samadhis, which is called conditioned good (有漏善, conditioned good). One may have faith in the Four Noble Truths (四諦, the Four Noble Truths) and the Twelve Links of Dependent Origination (十二因緣, Twelve links of dependent origination), thus accomplishing the world-transcending Dharma of the Two Vehicles (二乘, two vehicles), which is called unconditioned good (無漏善, unconditioned good). One may have faith in the Six Perfections (六度, Six Perfections) and the Four Embracing Dharmas (四攝, Four Embracing Dharmas), the Great Bodhi Fruit (大菩提果, Great Bodhi Fruit), and Unsurpassed Nirvana (無上涅槃, Unsurpassed Nirvana), thus accomplishing the Bodhisattva's Dharma of benefiting oneself and others, which is called Middle Way good (中道善, Middle Way good). One may have faith in the inconceivable and absolute Mahayana (絕待大乘, Absolute Mahayana) of the present moment's mind-nature, thus accomplishing the unsurpassed perfect and immediate teaching (圓頓法門, perfect and immediate teaching), which is called One Vehicle good (一乘善, One Vehicle good). Now, we are precisely arousing this inconceivable faith of the One Vehicle, hence it is said, 'Arousing faith continues the Buddha-seed.' Furthermore, the teachings often say 'faith, understanding, practice, and realization,' but now only 'arousing faith' is mentioned, and not 'arousing understanding, practice, and realization,' because 'faith' is the Dharmadhatu (法界, Dharmadhatu), and all dharmas converge on 'faith.' Apart from 'faith,' there is no separate 'understanding, practice, and realization.' That is to say, even if all sentient beings do not believe in the wonderful principle of the Mahayana of their own mind-nature, giving rise to delusion and creating karma, the nature of faith has never diminished even slightly, just as water turning into ice, its wetness

性不改。是謂理即起信。若聞此論。能知現前介爾心性。即是大乘。是謂起名字信。若能唸唸觀此心性。知其念即無念。不起無明諸顛倒惑。是謂起觀行信。若任運消除粗染。凈於六根。是謂起相似信。若入正位。從凈心地。乃至菩薩究竟地。是謂起分證信。若超過菩薩地。微細分別。究竟永盡。心根本性。常住現前。是謂起究竟信。是故但云起信也。二釋起信竟。

三釋論者。同辯徴析。剖斷開示。令得決定之謂。若藉語言文字。顯示實義。對治邪執。分別修行正道之相。勸令修習。是教決定。能起聞思修等觀行相似之信。若觀察推求色等五蘊。及一切法。皆不成就。知妄動心。即不生滅。是行決定。能起凈心地等分證之信。若得入于真如之門。永斷相應不相應染。以一念相應慧。頓拔無明根。是理決定。能起一切種智究竟之信。故名大乘起信論也。此論是佛滅后六百年中。西天第十二祖馬鳴大師菩薩所造。乃性相之總持。言略義廣。誠了義大乘。佛祖心印也。若作五重玄義。說者。法喻為名。一心真如為體。觀察一切妄念無相為宗。除疑去執。發起大乘凈信為用。大乘方等為教相也。初釋題竟。

釋文為三。初歸敬述意。二正說五分。三結施迴向。初中二。初偈頌。二長文。初又二。初歸憑三寶。二

【現代漢語翻譯】 現代漢語譯本： 『性不改』，這被稱為理即起信（在理性上理解並相信）。如果聽聞此論，能知曉當下微小的心性，就是大乘，這被稱為起名字信（僅僅知道名稱）。如果能唸唸觀照此心性，知道念頭即是無念，不起無明（無知）的各種顛倒迷惑，這被稱為起觀行信（通過修行來生起信心）。如果任其自然地消除粗重的染污，凈化六根（眼、耳、鼻、舌、身、意），這被稱為起相似信（類似於真實的信心）。如果進入正位（正確的修行位置），從凈心地（清凈的心地）乃至菩薩究竟地（菩薩修行的最終階段），這被稱為起分證信（通過修行證悟部分真理而生起的信心）。如果超過菩薩地，微細的分別也究竟永遠斷盡，心根本的自性，常住于當下，這被稱為起究竟信（生起最終的、圓滿的信心）。所以只說是『起信』。 第二重解釋『起信』完畢。

三重解釋『論』字。『論』就是共同辨別、考證分析、剖析決斷、開導指示，使人得到決定的意思。如果憑藉語言文字，顯示真實的意義，對治邪惡的執著，分辨修行的正確道路的相狀，勸導人們去修行，這是教決定（通過教義來確定），能生起聞、思、修等觀行相似的信心。如果觀察推求色等五蘊（構成人身的五種要素：色、受、想、行、識），以及一切法，都不能成立，知道虛妄動搖的心，就是不生不滅的，這是行決定（通過修行來確定），能生起凈心地等分證的信心。如果得以進入真如之門（證悟真如實相），永遠斷除相應不相應染（與真如相應或不相應的染污），以一念相應的智慧，頓時拔除無明（無知）的根本，這是理決定（通過真理來確定），能生起一切種智（佛的智慧）究竟的信心。所以名為《大乘起信論》。此論是佛滅度后六百年中，西天第十二祖馬鳴大師菩薩所造。是性相（體性與現象）的總綱，言語簡略而意義廣博，確實是了義大乘（究竟意義的大乘佛法），是佛祖的心印。如果用五重玄義來說明，那麼法喻為名（以法和比喻作為名稱的解釋），一心真如為體（以一心真如作為本體），觀察一切妄念無相為宗（以觀察一切虛妄念頭沒有自性作為宗旨），除疑去執，發起大乘清凈的信心為作用，大乘方等（廣大的、平等的）經典為教相（判教的類別）。 第一重解釋題目完畢。

解釋經文分為三個部分。首先是歸敬陳述寫作的意圖，第二是正式宣說五分（五種內容），第三是總結並將功德迴向。在第一部分中又分為兩個部分。首先是歸依三寶（佛、法、僧），第二...

【English Translation】 English version: 'The nature does not change.' This is called 'Faith in Principle' (understanding and believing in reason). If one hears this treatise and can know the present, minute nature of the mind, that is Mahayana. This is called 'Faith in Name' (merely knowing the name). If one can constantly contemplate this nature of mind, knowing that thought is no-thought, and does not give rise to ignorance (unawareness) and all kinds of inverted delusions, this is called 'Faith in Practice' (generating faith through practice). If one naturally eliminates coarse defilements and purifies the six senses (eye, ear, nose, tongue, body, and mind), this is called 'Faith in Resemblance' (similar to true faith). If one enters the right position (correct practice), from the Pure Mind Ground (pure state of mind) to the ultimate stage of the Bodhisattva (the final stage of Bodhisattva practice), this is called 'Faith in Partial Realization' (generating faith through partial realization of truth through practice). If one surpasses the Bodhisattva stage, and subtle distinctions are completely and permanently eliminated, and the fundamental nature of the mind constantly appears, this is called 'Ultimate Faith' (generating ultimate, complete faith). Therefore, it is only said 'arising of faith'. The second explanation of 'arising of faith' is complete.

The third explanation is the word 'Treatise'. 'Treatise' means to jointly discern, examine and analyze, dissect and decide, enlighten and instruct, so that people can obtain certainty. If one relies on language and words to reveal the true meaning, counteract evil attachments, distinguish the aspects of the correct path of practice, and encourage people to practice, this is 'Certainty in Teaching' (determining through doctrine), which can generate faith similar to hearing, thinking, and practicing contemplation. If one observes and seeks the five aggregates (the five elements that make up the human body: form, sensation, perception, volition, and consciousness), and all dharmas, and they cannot be established, and knows that the falsely moving mind is neither born nor dies, this is 'Certainty in Practice' (determining through practice), which can generate faith in partial realization such as the Pure Mind Ground. If one can enter the gate of Suchness (realizing the true nature of reality), and permanently cut off corresponding and non-corresponding defilements (defilements that correspond or do not correspond to Suchness), and with one thought of corresponding wisdom, suddenly uproot the root of ignorance (unawareness), this is 'Certainty in Principle' (determining through principle), which can generate ultimate faith in all-knowing wisdom (Buddha's wisdom). Therefore, it is called 'The Awakening of Faith in the Mahayana'. This treatise was created by the 12th patriarch of the Western Heaven, Bodhisattva Asvaghosa, six hundred years after the Buddha's Nirvana. It is the general outline of nature and phenomena (essence and appearance), the language is concise but the meaning is broad, it is indeed the definitive Mahayana (the ultimate meaning of Mahayana Buddhism), and it is the mind-seal of the Buddhas and patriarchs. If explained using the five profound meanings, then the Dharma and metaphor are the name (using Dharma and metaphor as the explanation of the name), the One Mind True Suchness is the substance (using the One Mind True Suchness as the substance), observing all illusory thoughts as without characteristics is the purpose (using observing all illusory thoughts as without self-nature as the purpose), removing doubts and eliminating attachments, and generating pure faith in the Mahayana is the function, and the Mahayana Vaipulya (vast and equal) sutras are the teaching classification (the category of classifying teachings). The first explanation of the title is complete.

The explanation of the text is divided into three parts. First, paying homage and stating the intention of writing, second, formally explaining the five parts (five contents), and third, concluding and dedicating the merit. In the first part, there are two parts. First, taking refuge in the Three Jewels (Buddha, Dharma, Sangha), and second...

述造論意。今初。

歸命盡十方。普作大饒益。智無限自在。救護世間尊。及彼體相海。無我句義法。無邊德藏僧。勤求正覺者　造論弘法。必先歸憑三寶者。略有四義。一順古先聖賢儀式故。二令眾生增長福德善根故。三不同外道議論無宗本故。四顯示能歸所歸性空寂。感應道交難思議故。文中歸命二字。即攝能歸之三業。盡十方以下。即示所歸之三寶也。歸命。猶言身命歸依。歸者。投向義。返還義。生死海中。唯三寶功德可作恃怙。故應投向。三寶體性。即眾生現前介爾心性。由無始來背覺合塵。甘自逃背。今背塵合覺。複本心源。故名返還也。命者。依於色心連持不斷之所假立。即是本識種上功能。名為不相應行。非有實法。但為一切眾生迷情之所寶重。故隨順世間語言。舉此總攝三業也。將此最重之命。投向住持三寶。則為增上勝緣。研此假立之命。返還一體三寶。則顯大乘正體。故首稱歸命也。盡十方者。總顯無窮無盡三寶境也。以眾生現前介爾心性。本自豎無初后。橫絕邊涯。十方虛空。並不出於介爾心之分際。究竟證此心性者。名之為佛。只此心性。即名為法。詮此心性者。亦名為法。信解修證此心性者。名之為僧。所以三寶。同於心性。盡十方也。又復現前介爾之心。體大即法寶。相大即佛

【現代漢語翻譯】 現代漢語譯本： 論述造論的意義。現在開始。

歸命於盡十方，普遍廣作大利益，智慧無限且自在，救護世間一切眾生之尊。以及那體、相如海一般深廣，闡述無我真義的佛法，無邊功德蘊藏的僧伽。勤奮尋求真正覺悟的人，造論弘揚佛法，必須首先歸依三寶，略有四個原因：一是遵循古代聖賢的儀式；二是令眾生增長福德和善根；三是不同於外道的議論沒有根本依據；四是顯示能歸依者和所歸依者的自性本空寂，感應道交不可思議。文中『歸命』二字，即概括了能歸依者的身、口、意三業。『盡十方』以下，即揭示了所歸依的佛、法、僧三寶。『歸命』，猶如說身命歸依。『歸』，是投向之義，也是返還之義。在生死苦海中，唯有三寶的功德可以作為依靠，所以應當投向三寶。三寶的體性，即是眾生現前微小的心性。由於從無始以來背離覺悟而與塵世相合，甘願自我逃避。現在背離塵世而與覺悟相合，迴歸本來的心源，所以名為『返還』。『命』，是依於色、心連結持續不斷而假立的，即是本識種子上的功能，名為不相應行，並非真實存在的法。但因為一切眾生的迷惑之情所珍重，所以隨順世間的語言，舉此來總攝身、口、意三業。將這最寶貴的生命，投向住持三寶，則是增上殊勝的因緣。研究這假立的生命，返還於一體的三寶，則彰顯大乘的正體。所以首先稱『歸命』。『盡十方』，總括顯示了無窮無盡的三寶境界。因為眾生現前微小的心性，本來豎立起來沒有初始和終結，橫向擴充套件沒有邊際。十方虛空，都不超出這微小心性的範圍。究竟證悟這心性的人，名為佛。僅僅是這心性，就名為法。詮釋這心性的人，也名為法。信仰、理解、修行、證悟這心性的人，名為僧。所以三寶，與心性相同，遍及十方。而且現前微小的心，本體廣大即是法寶，相狀廣大即是佛

【English Translation】 English version: Explaining the Intention of Writing the Treatise. Now, let's begin.

I take refuge in the one who pervades all ten directions, universally bestowing great benefit, whose wisdom is boundless and free, the honored one who protects all beings in the world. And in that ocean of essence and characteristics, the Dharma (law) that elucidates the meaning of 'no-self' (Anatta), and the Sangha (community) a treasury of boundless virtues. Those who diligently seek true enlightenment, in composing treatises to propagate the Dharma, must first take refuge in the Three Jewels (Triratna), for roughly four reasons: First, to follow the rituals of ancient sages and worthies; second, to enable sentient beings to increase their merit and roots of goodness; third, to differ from the discussions of external paths that have no fundamental basis; fourth, to reveal that the nature of both the one who takes refuge and the one in whom refuge is taken is emptiness and tranquility, and the interaction of response and connection is inconceivable. The two words 'take refuge' (歸命, Guīmìng) in the text encompass the three actions of body, speech, and mind of the one who takes refuge. 'Pervading all ten directions' (盡十方, Jìn Shífāng) and following, reveals the Three Jewels in whom refuge is taken. 'Take refuge' is like saying 'body and life take refuge'. 'Taking refuge' (歸, Guī) means directing towards, and also means returning. In the sea of birth and death, only the merits of the Three Jewels can be relied upon, so one should direct oneself towards the Three Jewels. The essence of the Three Jewels is the present, minute mind-nature of sentient beings. Because from beginningless time, they have turned their backs on enlightenment and united with the dust, willingly fleeing. Now, turning their backs on the dust and uniting with enlightenment, returning to the original source of the mind, is called 'returning'. 'Life' (命, Mìng) is provisionally established based on the continuous connection of form and mind, which is the function on the seed of the fundamental consciousness, called non-associated formations, not a real dharma. But because it is valued by the deluded feelings of all sentient beings, following worldly language, this is used to encompass the three actions of body, speech, and mind. Taking this most precious life, directing it towards the abiding Three Jewels, is an increasing and supreme condition. Studying this provisionally established life, returning it to the unified Three Jewels, reveals the true essence of the Mahayana. Therefore, one first says 'take refuge'. 'Pervading all ten directions' (盡十方, Jìn Shífāng) comprehensively reveals the infinite realm of the Three Jewels. Because the present, minute mind-nature of sentient beings, originally established has no beginning or end, and extends horizontally without boundaries. The ten directions of empty space do not go beyond the scope of this minute mind. The one who ultimately realizes this mind-nature is called Buddha. Just this mind-nature is called Dharma. The one who explains this mind-nature is also called Dharma. The one who believes, understands, cultivates, and realizes this mind-nature is called Sangha. Therefore, the Three Jewels are the same as the mind-nature, pervading all ten directions. Moreover, the present, minute mind, its essence being vast is the Dharma Jewel, its appearance being vast is the Buddha

寶。用大即僧寶。又介爾心。圓具三大理性。總名法寶。覺此三大之智。名佛寶。理智不二。名僧寶。是為一體三寶。證此一體三寶。名十方佛。說此一體三寶。能詮所詮。皆名為十方法。修此一體三寶。名十方僧。是為大乘住持三寶。若無一體三寶。則無以建立住持三寶。若非住持三寶。則無以顯發一體三寶。如無一心真如。則無以為生滅所依。如無生滅門中熏習凈法。則無以顯一心真如。當知一體三寶。即真如門大乘體也。住持三寶。即生滅門大乘體相用也。二門不相離故。不得偏論歸也。普作大饒益三句。是別示佛寶。及彼體相海二句。是別示法寶。無邊德藏僧二句。是別示僧寶。皆約住持三寶示者。一體之外。無住持故。不歸住持三寶。相非歸一體故。普作大饒益者。徹證平等體性。能以同體法力熏眾生也。智無限自在者。圓滿四智菩提。照理量境悉無餘也。救護世間尊者。究竟大慈大悲救惡護善無與等也。法身冥益十界眾生。報身顯益地上菩薩。化身顯益三乘六凡。故云普作大饒益。而三身益物。並依平等法性之力。束之以為法身佛寶。圓鏡智品。能顯法身。平等智品。能示報身。成事智品。能現化身。觀察智品。應機說法。故云智無限自在。而四智心品。並是曠劫真修之所克證。束之以為自受用身佛寶。

【現代漢語翻譯】 現代漢語譯本 寶。以廣大之心即是僧寶（Sangha-ratna，僧伽寶）。又剎那間的心，圓滿具備三大理性（體、相、用），總稱為法寶（Dharma-ratna，達摩寶）。覺悟這三大理性的智慧，名為佛寶（Buddha-ratna，佛陀寶）。理性與智慧不二，名為僧寶。這是為一體三寶。證悟這一體三寶，名為十方佛。宣說這一體三寶，能詮釋的與所詮釋的，都名為十方法。修持這一體三寶，名十方僧。這是為大乘住持三寶。若沒有一體三寶，則無法建立住持三寶。若不是住持三寶，則無法顯發一體三寶。如同沒有一心真如，則沒有生滅所依。如同沒有生滅門中熏習清凈之法，則無法顯一心真如。應當知道一體三寶，即是真如門的大乘體。住持三寶，即是生滅門的大乘體、相、用。二門不相離，所以不能偏頗地論歸屬。『普作大饒益』三句，是分別顯示佛寶，『及彼體相海』二句，是分別顯示法寶，『無邊德藏僧』二句，是分別顯示僧寶。都是就住持三寶來顯示的，因為一體之外，沒有住持。不歸於住持三寶，相就不能歸於一體。『普作大饒益』，是徹底證悟平等體性，能以同體的法力熏習眾生。『智無限自在』，是圓滿四智菩提（大圓鏡智、平等性智、妙觀察智、成所作智），照理量境完全沒有遺漏。『救護世間尊』，是究竟大慈大悲，救助惡人，保護善人，沒有能與之相比的。法身（Dharmakaya）暗中利益十界眾生，報身（Sambhogakaya）明顯利益地上菩薩，化身（Nirmanakaya）明顯利益三乘六凡。所以說『普作大饒益』。而三身利益眾生，都是依靠平等法性的力量。總括起來作為法身佛寶。圓鏡智品，能顯現法身。平等智品，能顯示報身。成事智品，能顯現化身。觀察智品，應機說法。所以說『智無限自在』。而四智心品，都是曠劫以來真實修行的所證。總括起來作為自受用身佛寶。

【English Translation】 English version Precious. To use a great mind is the Sangha-ratna (Sangha Jewel). Moreover, a momentary mind, fully possessing the three great rationalities (essence, attributes, and function), is collectively called the Dharma-ratna (Dharma Jewel). The wisdom of awakening to these three great rationalities is called the Buddha-ratna (Buddha Jewel). Reason and wisdom being non-dual is called the Sangha-ratna. This is the One Body Three Jewels. To realize this One Body Three Jewels is called the Buddhas of the Ten Directions. To expound this One Body Three Jewels, both the expounding and the expounded, are called the Dharma of the Ten Directions. To cultivate this One Body Three Jewels is called the Sangha of the Ten Directions. This is the Mahayana (Great Vehicle) Abiding Three Jewels. If there is no One Body Three Jewels, then there is no way to establish the Abiding Three Jewels. If it were not for the Abiding Three Jewels, then there would be no way to manifest the One Body Three Jewels. Just as without the One Mind True Thusness (Ekatva-citta-tathata), there would be nothing for arising and ceasing to rely on. Just as without the pure Dharma being cultivated in the realm of arising and ceasing, there would be no way to manifest the One Mind True Thusness. It should be known that the One Body Three Jewels is the essence of the Mahayana in the True Thusness Gate. The Abiding Three Jewels are the essence, attributes, and function of the Mahayana in the Arising and Ceasing Gate. Because the two gates are inseparable, one should not partially discuss their belonging. The three phrases 'Universally bestows great benefit' separately indicate the Buddha Jewel, and the two phrases 'and their essence and attributes ocean' separately indicate the Dharma Jewel, and the two phrases 'boundless treasury of virtue Sangha' separately indicate the Sangha Jewel. All are shown in relation to the Abiding Three Jewels, because outside of the One Body, there is no abiding. If one does not return to the Abiding Three Jewels, the attributes cannot return to the One Body. 'Universally bestows great benefit' means thoroughly realizing the nature of equality, and being able to influence sentient beings with the Dharma power of the same body. 'Wisdom is infinitely free' means perfecting the Four Wisdoms of Bodhi (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom), illuminating principle and measuring realms completely without omission. 'The honored one who protects the world' means ultimate great compassion, saving the wicked and protecting the good, with no equal. The Dharmakaya (Dharma Body) secretly benefits sentient beings in the ten realms, the Sambhogakaya (Reward Body) clearly benefits Bodhisattvas on the ground, and the Nirmanakaya (Transformation Body) clearly benefits the three vehicles and the six realms of ordinary beings. Therefore, it is said 'Universally bestows great benefit.' And the three bodies benefit beings, all relying on the power of the equal Dharma nature. Collectively, this is the Dharmakaya Buddha Jewel. The Great Perfect Mirror Wisdom can manifest the Dharmakaya. The Equality Wisdom can show the Sambhogakaya. The Accomplishing Wisdom can manifest the Nirmanakaya. The Observing Wisdom responds to opportunities and speaks the Dharma. Therefore, it is said 'Wisdom is infinitely free.' And the Four Wisdoms of the mind are all attained through true cultivation over countless eons. Collectively, this is the Self-Enjoyment Body Buddha Jewel.

法身平等救護一切世間。報身救護菩薩世間。化身救護三乘六凡世間。故云救護世間尊。而慈悲與拔。並是果上任運不思議用。束之以為勝劣隨類三種化身佛寶。此三佛寶。即是一切眾生現前介爾心性本具之體。相用。但迷情日用不知。名理即佛。諸佛圓滿證得。名究竟眾生。眾生無上者佛是。故名為世尊也。及彼體相海者。彼。即指上佛寶。體相。謂真如之體。性德之相。既言體相。即攝於用。以是三法不相離故。此體相用。深廣莫測。名之為海。雖體相海。即是眾生現前心性。不單屬佛。而唯佛究竟證得。故舉此以顯所詮法寶也。及者。顯佛法本不二義。蓋佛是假名。法是實法。攬法成人。因人辨法。是故佛性法性。唯是一性。所謂智外無如。如外無智。雖辨住持三寶。亦非條然各別。不同愚法聲聞。偏指黃卷赤牘以為法寶。然黃卷赤牘。亦是如來藏舉體所成。亦即體相海矣。無我句義法者。指能詮法寶也。無我。即二無我。句。謂名句文身。舉句。即兼得名。名句所依。即是文身故也。義。謂句之所示。即指二無我觀。法。謂義之所顯。即指一心真如。佛所說法。句義乃多。今獨舉無我句義者。唯有此二空觀。能從心生滅門。即入真如門故。無我句。即教經。義。即行經。法。即理經。三經不即不離。以為能詮

。並不出體相海。還即詮顯體相海也。無邊德藏僧者。稱性起修。性海無邊。故所修功德。亦復無邊。一一功德。並能含攝無邊功德。故名為藏具如後文所明隨順法性修行施等。一一皆成波羅蜜也。言勤求正覺者。顯菩薩僧所修功德。不向三有。不向二乘。唯正趣向無上菩提故也。問。何以不歸二乘僧耶。答。此有二義。一約對待義。二乘是所悲濟境故。二約開顯義。二乘所行。亦是菩薩道故。

二述造論意

為欲令眾生除疑去邪執起信紹佛種故我造此論　於一心真如生滅實理事中猶豫不了。名之為疑。于無我如來之藏妄計人我法我。名為邪執。疑除執去。則正信自起。起大乘信。則決定成佛。自度度他。燈燈無盡。故為紹佛種也。初偈頌竟。

二長文亦二。初重述意。二正立科。今初。

論曰。為欲發起大乘凈信。斷諸眾生疑暗邪執。令佛種性相續不斷。故造此論　問。偈中先言除疑去執。後言起信。今文先言發起凈信。後言斷諸疑執。何耶。答。若約自行。則除疑去執起信。如秤兩頭。低昂時等。無有先後。若約化他。則自先發起大乘凈信。乃能斷諸眾生疑暗邪執。令佛種性相續不斷也。故雖重述。無重繁過。

二正立科

有法能生大乘信根。是故應說　有法。即指下文所

【現代漢語翻譯】 現代漢語譯本 。並不超出體相海（一切事物的真實本性）。這實際上也是在詮釋和彰顯體相海。『無邊德藏僧』是指依循本性而修行的僧人。本性如海洋般無邊無際，因此他們所修的功德也同樣無邊無際。每一項功德都能包含和攝取無邊的功德，所以被稱為『藏』，具體如後文所闡述的，隨順法性修行佈施等等，每一項都能成就波羅蜜（到達彼岸）。『勤求正覺』是指菩薩僧所修的功德，不趨向三有（欲界、色界、無色界），也不趨向二乘（聲聞乘、緣覺乘），而是真正趨向無上菩提的緣故。問：為什麼不歸依二乘僧呢？答：這有兩層含義。一是就對待而言，二乘是需要被悲憫和救濟的對象。二是就開顯而言，二乘所修行的，也是菩薩道的一部分。 二、闡述造論的意圖 爲了使眾生消除疑惑，去除邪見執著，生起正信，繼承佛的種子，所以我造這部論。對於一心（絕對的、統一的心）的真如（事物的真實本性）生滅（產生和消亡）的真實和理論方面猶豫不決，就叫做疑惑。對於無我（沒有自我）的如來藏（佛性的內在潛力）錯誤地認為存在人我和法我，就叫做邪見執著。疑惑消除，執著去除，那麼正信自然生起。生起大乘的信心，就能決定成佛。自我救度，也救度他人，像燈一樣，一盞接著一盞，永無止境，所以是爲了繼承佛的種子。第一個偈頌結束。 二、長文部分也分為兩部分。一是重述意圖，二是正式設立科判（章節）。現在是第一部分。 論中說：爲了發起大乘的清凈信心，斷除眾生所有的疑惑、矇昧和邪見執著，使佛的種性相續不斷，所以造這部論。問：偈頌中先說消除疑惑，去除執著，后說生起信心。現在文中先說發起清凈信心，后說斷除疑惑執著，這是為什麼呢？答：如果就自身修行而言，那麼消除疑惑、去除執著和生起信心，就像天平的兩端，高低相等，沒有先後順序。如果就教化他人而言，那麼自己先發起大乘的清凈信心，才能斷除眾生所有的疑惑、矇昧和邪見執著，使佛的種性相續不斷。所以雖然是重述，但沒有重複繁瑣的過失。 二、正式設立科判 有法能夠產生大乘的信根，所以應當宣說。『有法』，就是指下文所

【English Translation】 English version . It does not go beyond the ocean of the essence of reality (the true nature of all things). It also explains and reveals the ocean of the essence of reality. 'Sangha of boundless merit treasury' refers to monks who cultivate according to their inherent nature. The inherent nature is boundless like an ocean, so the merits they cultivate are also boundless. Each merit can contain and encompass boundless merits, so it is called 'treasury,' as explained later, such as practicing generosity in accordance with the Dharma nature, each of which can achieve Paramita (reaching the other shore). 'Diligently seeking perfect enlightenment' refers to the merits cultivated by the Bodhisattva Sangha, which do not tend towards the Three Realms (the desire realm, the form realm, and the formless realm), nor do they tend towards the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but truly tend towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Question: Why not take refuge in the Sangha of the Two Vehicles? Answer: There are two meanings to this. First, in terms of opposition, the Two Vehicles are objects of compassion and salvation. Second, in terms of revelation, the practices of the Two Vehicles are also part of the Bodhisattva path. 2. Stating the Intention of Writing the Treatise In order to enable sentient beings to eliminate doubts, remove wrong views and attachments, generate faith, and inherit the Buddha's seed, I wrote this treatise. Hesitation and uncertainty about the truth and principles of the One Mind (the absolute, unified mind), Suchness (the true nature of things), arising and ceasing (birth and death) is called doubt. Mistakenly believing in the existence of personal self and Dharma self in the Tathāgatagarbha (the inherent potential for Buddhahood) that is without self (Anatta) is called wrong views and attachments. When doubts are eliminated and attachments are removed, then right faith naturally arises. Generating faith in the Mahayana will lead to the determination to become a Buddha. Saving oneself and saving others, like lamps, one after another, endlessly, so it is to inherit the Buddha's seed. The first verse ends. 2. The long text is also divided into two parts. First, restating the intention, and second, formally establishing the categories (chapters). Now is the first part. The treatise says: In order to arouse pure faith in the Mahayana, to cut off all doubts, ignorance, and wrong views and attachments of sentient beings, and to make the Buddha's nature continue uninterrupted, this treatise is written. Question: The verse first says to eliminate doubts and remove attachments, and then says to generate faith. Now the text first says to arouse pure faith, and then says to cut off doubts and attachments, why is this? Answer: If it is about self-cultivation, then eliminating doubts, removing attachments, and generating faith are like the two ends of a scale, equal in height and weight, without any order. If it is about teaching others, then one must first arouse pure faith in the Mahayana in oneself, and then be able to cut off all doubts, ignorance, and wrong views and attachments of sentient beings, and make the Buddha's nature continue uninterrupted. So although it is a restatement, there is no fault of repetition and verbosity. 2. Formally Establishing Categories There is a Dharma that can generate the root of faith in the Mahayana, so it should be spoken. 'There is a Dharma' refers to what is

詮一切眾生心也。說此心真如相。即示大乘體。說此心生滅因緣相。能顯示大乘體相用。令諸眾生。生聞思修三慧。乃至究竟成佛。名為大乘信根。有此勝益。故應說也。

說有五分。一作因。二立義。三解釋。四修信。五利益　作因。梁云因緣。所謂四悉檀因緣。諸佛菩薩。若無四悉因緣。不說法也。立義。謂依境顯諦。豎大乘之正法。解釋。謂種種開示。闡所立之實義。修信。梁云修行信心。謂策進初機。令其依解起行。利益。梁云勸修利益。謂結明此論功能。令人希慕信向也。此中一作因者。是總明四悉因緣。二立義者。為上根人。舉便知有。是約第一義說。三解釋者。為中根人。微細剖析。令其永斷疑執。隨文入證。是約對治義說。四修信者。為下根人。策進修習。令其依解起行。是約為人義說。五利益者。為未種善根人。稱歎功德。止息誹謗。令其歡喜嚮慕。是約世界義說。又就一人次第獲益言之。二立義者。令知摩訶衍義。即是一切眾生之心。不俟他求。得歡喜益。三解釋者。令於一心二門。解如實義。得生善益。四修信者。令其妙解不同說食數寶。得滅惡益。五利益者。令知同於諸佛菩薩所修所證。得入理益。此皆一往分別。實則分分皆具四悉檀也。又作因。是序分。立義等三。是正宗分。別益

【現代漢語翻譯】 現代漢語譯本：詮釋一切眾生的心。宣說此心的真如之相，即是開示大乘的本體。宣說此心生滅的因緣之相，能夠顯示大乘的體、相、用，使一切眾生生起聞、思、修三種智慧，乃至最終成就佛果，這被稱為大乘信根。具有這種殊勝的利益，所以應當宣說。

宣說分為五個部分：一是造作的因緣，二是建立意義，三是解釋，四是修習信心，五是利益。造作的因緣，梁譯本稱為『因緣』，也就是所謂的四悉檀（catuḥ-siddhānta）因緣。諸佛菩薩如果沒有四悉檀因緣，就不會說法。建立意義，是指依據境界來顯現真諦，樹立大乘的正法。解釋，是指種種開示，闡明所建立的真實意義。修習信心，梁譯本稱為『修行信心』，是指策勵初學者，使他們依據理解而開始修行。利益，梁譯本稱為『勸修利益』，是指總結說明此論的功用，使人希望、仰慕並信向它。

其中，一是造作的因緣，是總括地說明四悉檀因緣。二是建立意義，是為上根器的人而說，舉出一個方面就能知道全部，這是從第一義諦（paramārtha-satya）的角度來說的。三是解釋，是為中根器的人而說，細緻地剖析，使他們永遠斷除疑惑和執著，隨著經文而進入證悟，這是從對治義的角度來說的。四是修習信心，是為下根器的人而說，策勵他們修習，使他們依據理解而開始修行，這是從為人義的角度來說的。五是利益，是為尚未種下善根的人而說，稱讚功德，止息誹謗，使他們歡喜、嚮往和仰慕，這是從世界義的角度來說的。

又從一個人次第獲得利益的角度來說，二是建立意義，使人知道摩訶衍（Mahāyāna）的意義，就是一切眾生的心，不必向外尋求，從而獲得歡喜的利益。三是解釋，使人對於一心二門（one mind with two aspects）理解如實的意義，從而獲得生善的利益。四是修習信心，使人能夠巧妙地理解，不同於只是說食物而不能充飢，只是數寶而不能使用，從而獲得滅惡的利益。五是利益，使人知道與諸佛菩薩所修所證相同，從而獲得入理的利益。這些都是一種概括的分別，實際上每一部分都具備四悉檀。

【English Translation】 English version: It elucidates the minds of all sentient beings. Expounding the suchness aspect of this mind reveals the essence of the Mahāyāna (Great Vehicle). Explaining the aspect of the causes and conditions of arising and ceasing of this mind can reveal the substance, attributes, and function of the Mahāyāna, enabling all sentient beings to generate the three wisdoms of hearing, thinking, and cultivating, and ultimately attain Buddhahood. This is called the root of faith in the Mahāyāna. Because it has this supreme benefit, it should be expounded.

The exposition is divided into five parts: first, the cause of creation; second, the establishment of meaning; third, the explanation; fourth, the cultivation of faith; and fifth, the benefit. The cause of creation is what the Liang translation calls 'cause and condition,' namely, the so-called four siddhānta (catuḥ-siddhānta) causes and conditions. If the Buddhas and Bodhisattvas do not have the four siddhānta causes and conditions, they will not expound the Dharma. The establishment of meaning refers to relying on the realm to reveal the true meaning and establishing the correct Dharma of the Mahāyāna. The explanation refers to various expositions that elucidate the established true meaning. The cultivation of faith is what the Liang translation calls 'cultivating faith in the mind,' which means encouraging beginners to start practicing based on their understanding. The benefit is what the Liang translation calls 'encouraging cultivation and benefit,' which means summarizing and clarifying the function of this treatise, inspiring people to hope, admire, and have faith in it.

Among these, the first, the cause of creation, is a general explanation of the four siddhānta causes and conditions. The second, the establishment of meaning, is for people of superior capacity, who can understand the whole from one aspect; this is from the perspective of the first noble truth (paramārtha-satya). The third, the explanation, is for people of medium capacity, providing detailed analysis to enable them to permanently eliminate doubts and attachments and enter into realization along with the text; this is from the perspective of the remedial meaning. The fourth, the cultivation of faith, is for people of inferior capacity, encouraging them to cultivate and practice, enabling them to start practicing based on their understanding; this is from the perspective of the meaning for people. The fifth, the benefit, is for people who have not yet planted good roots, praising the merits and stopping slander, enabling them to rejoice, aspire, and admire; this is from the perspective of the worldly meaning.

Furthermore, from the perspective of one person gradually obtaining benefits, the second, the establishment of meaning, enables people to know the meaning of Mahāyāna (Mahāyāna), which is the mind of all sentient beings, without having to seek it externally, thereby obtaining the benefit of joy. The third, the explanation, enables people to understand the true meaning of the one mind with two aspects (one mind with two aspects), thereby obtaining the benefit of generating goodness. The fourth, the cultivation of faith, enables them to skillfully understand, unlike merely talking about food without being able to satisfy hunger, or merely counting treasures without being able to use them, thereby obtaining the benefit of eliminating evil. The fifth, the benefit, enables them to know that it is the same as what the Buddhas and Bodhisattvas cultivate and realize, thereby obtaining the benefit of entering into the principle. These are all general distinctions; in reality, each part possesses all four siddhāntas.

。是流通分。初歸敬述意竟。

二正說五分。即分為五。一作因(至)五利益。一作因二。初正明八因。二釋疑明意。今初。

此中作因有八。一總相。為令眾生離苦得樂。不為貪求利養等故　總相者。不唯此論總相。乃諸佛菩薩說法之總相也。為令眾生離分段變易因果之苦。得菩提涅槃究竟之樂。是益他義。不為貪求利養名譽。及恭敬等。是離過義。自離諸過。能益眾生。方可造論弘法。否則名為裨販如來矣。

二為顯如來根本實義。令諸眾生生正解故　通則一部論文。皆顯實義而生正解。別則偏指立義解釋二分言之。

三為令善根成熟眾生不退信心。于大乘法。有堪任故　通則一部論文。皆令于大乘法增其堪任。別則偏指解釋分中。第三分別修行正道相也。

四為令善根微少眾生。發起信心。至不退故　通則一部論文。皆能發起信心。令至不退。別則偏指四修信分。

五為令眾生消除業障。調伏自心。離三毒故　通則一部論文。皆可除障調心。遠離三毒。別則偏指修信分中。四精進門。

六為令眾生修正止觀。對治凡小過失心故　通則一部論文。皆是止觀法門。皆可對治凡小。別則偏指修信分中。五止觀門。

七為令眾生於大乘法。如理思惟。得生佛前。究竟

【現代漢語翻譯】 這是流通分。開始歸敬並陳述寫作意圖完畢。

二、正式闡述五分。即分為五個部分。一、寫作的起因（至）五、利益。一、寫作的起因分為兩部分。首先，明確八個起因。其次，解釋疑問，闡明意圖。現在開始第一部分。

寫作此論的起因有八個：一、總的方面。爲了使眾生脫離痛苦，獲得快樂，而不是爲了貪求利益供養等原因。總的方面是指，不僅僅是這部論的總的方面，而是諸佛菩薩說法的總的方面。爲了使眾生脫離分段生死和變易生死的因果之苦，獲得菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）究竟的快樂，這是利益他人的意義。不爲了貪求利益供養、名譽以及恭敬等，這是遠離過失的意義。自己遠離各種過失，能夠利益眾生，才可以造論弘揚佛法。否則就叫做裨販如來了。

二、爲了彰顯如來的根本真實義，使眾生生起正確的理解。從總體上說，整部論文都是爲了彰顯真實義，從而生起正確的理解。從分別上說，則偏指立義和解釋這兩個部分而言。

三、爲了使善根成熟的眾生不退失信心，對於大乘佛法，有能夠勝任的能力。從總體上說，整部論文都是爲了使眾生對於大乘佛法增長其勝任能力。從分別上說，則偏指解釋部分中，第三個部分，分別修行正道相。

四、爲了使善根微少的眾生，發起信心，直至不退轉的境界。從總體上說，整部論文都能發起信心，使之達到不退轉。從分別上說，則偏指四修信分。

五、爲了使眾生消除業障，調伏自己的心，遠離貪嗔癡三毒。從總體上說，整部論文都可以消除業障，調伏內心，遠離三毒。從分別上說，則偏指修信分中的第四個部分，精進門。

六、爲了使眾生修正止觀，對治凡夫和細小的過失心。從總體上說，整部論文都是止觀法門，都可以對治凡夫和細小的過失。從分別上說，則偏指修信分中的第五個部分，止觀門。

七、爲了使眾生對於大乘佛法，如理思惟，得以往生佛前，究竟。

【English Translation】 This is the Circulation Section. The initial homage and statement of intent are completed.

  1. The formal exposition of the Five Parts. It is divided into five parts: 1. The Cause of Composition (to) 5. Benefits. 1. The Cause of Composition is divided into two parts: First, clarifying the eight causes. Second, resolving doubts and clarifying the intention. Now begins the first part.

There are eight causes for writing this treatise: 1. General Aspect: To enable sentient beings to be free from suffering and attain happiness, not for the sake of greed for profit and offerings, etc. The 'General Aspect' refers not only to the general aspect of this treatise but also to the general aspect of the Buddhas and Bodhisattvas teaching the Dharma. It is to enable sentient beings to be free from the suffering of the cause and effect of segmented and transformational existence, and to attain the ultimate happiness of Bodhi (Enlightenment) and Nirvana (Extinction), which is the meaning of benefiting others. Not for the sake of greed for profit, offerings, fame, and respect, etc., which is the meaning of being free from faults. One must be free from all faults and be able to benefit sentient beings before one can compose treatises and propagate the Dharma. Otherwise, it is called peddling the Tathagata.

  1. To reveal the fundamental true meaning of the Tathagata, so that sentient beings may generate correct understanding. Generally speaking, the entire treatise is to reveal the true meaning and generate correct understanding. Specifically speaking, it refers to the sections on establishing meaning and explanation.

  2. To enable sentient beings with mature roots of goodness to not regress in faith, and to have the ability to be competent in the Mahayana Dharma. Generally speaking, the entire treatise is to increase the competence of sentient beings in the Mahayana Dharma. Specifically speaking, it refers to the third part of the explanation section, distinguishing the aspects of practicing the correct path.

  3. To enable sentient beings with meager roots of goodness to generate faith, until the state of non-retrogression. Generally speaking, the entire treatise can generate faith and lead to non-retrogression. Specifically speaking, it refers to the Four Aspects of Cultivating Faith.

  4. To enable sentient beings to eliminate karmic obstacles, subdue their minds, and be free from the three poisons of greed, hatred, and delusion. Generally speaking, the entire treatise can eliminate obstacles, subdue the mind, and be free from the three poisons. Specifically speaking, it refers to the fourth part of the Cultivating Faith section, the Gate of Diligence.

  5. To enable sentient beings to correct and cultivate Shamatha-Vipassana (calm abiding and insight meditation), and to counteract the faults of ordinary beings and minor errors of mind. Generally speaking, the entire treatise is a method of Shamatha-Vipassana, which can counteract the faults of ordinary beings and minor errors. Specifically speaking, it refers to the fifth part of the Cultivating Faith section, the Gate of Shamatha-Vipassana.

  6. To enable sentient beings to contemplate the Mahayana Dharma rationally, to be reborn before the Buddha, and ultimately.

不退大乘信故　通則一部論文。皆是念佛三昧。皆是往生正因。別則偏指修信分中。求生西方極樂法門。

八為顯信樂大乘利益。勸諸含識。令歸向故　此別指第五利益分也。初正明八因竟。

二釋疑明意二。初釋疑。二明意。初中二。初總釋。二別釋。今初。

此諸句義。大乘經中雖已具有。然由所化根欲不同。待悟緣別。是故造論　所化。謂未來眾生。根。謂昔所成種。有上中下。欲。謂現所欣樂。有廣中略。緣。謂一切經論。能與眾生悟道作增長緣。當知上中下三根。各有廣中略三種所欲不同。又與佛菩薩經論。各有有緣無緣差別。故應為有緣三根眾生。逗其喜略之慾。造此論也。

二別釋

此復云何。謂如來在世。所化利根。佛色心勝。一音開演無邊義味。故不須論　此復云何。總徴起也。先釋佛世。次釋滅后。所化利根者。統論佛世眾生。亦有種種三根不同。但對滅后。即皆稱利。以善根不深。不能親值佛故。佛色心勝者。色則相好莊嚴。心則六通十力。故云勝也。一音開演無邊義味者。佛以一音演說法。眾生隨類各得解。譬如一云所雨。三草二木各得生長也。色勝。即身輪不思議化。心勝。即意輪不思議化。一音開演。即口輪不思議化。所化既是利根。能化三輪又勝。故

【現代漢語翻譯】 現代漢語譯本： 因為不退轉的大乘信仰的緣故，從廣義上講，整部《往生論》都是念佛三昧（Nianfo Samadhi，通過唸誦佛的名號達到的一種禪定狀態），都是往生（Wang Sheng，往生到西方極樂世界）的正因（Zheng Yin，主要原因）。從狹義上講，則是特別指在修習信心部分中，求生西方極樂世界（Western Pure Land of Ultimate Bliss）的法門。

第八個原因是彰顯信樂大乘的利益，勸導一切有情眾生，令他們歸向西方極樂世界。這特別指的是第五個利益部分。以上是關於八種原因的正面闡述。

第二部分是解釋疑問，闡明造論的意圖，分為兩個部分。首先是解釋疑問，然後是闡明意圖。解釋疑問又分為兩個部分，首先是總的解釋，然後是分別解釋。現在開始總的解釋。

這些語句的含義，在大乘經典中雖然已經具備，但是由於所教化的眾生的根器和慾望不同，以及待悟的因緣不同，所以才要造論。所教化，指的是未來的眾生。根，指的是過去所成就的善根種子，有上、中、下三種。欲，指的是現在所欣樂的，有廣、中、略三種。緣，指的是一切經論，能夠給眾生悟道作為增長的助緣。應當知道上、中、下三種根器，各有廣、中、略三種不同的慾望。又與佛菩薩的經論，各有有緣和無緣的差別。所以應當為有緣的三根眾生，滿足他們喜好簡略的慾望，造這部論。

第二部分是分別解釋：

這是什麼意思呢？指的是如來（Tathagata，佛的稱號）在世的時候，所教化的眾生是利根（Li Gen，具有敏銳根器的人），佛的色身和心力殊勝，用一個聲音開演無邊的義理，所以不需要論著。這是什麼意思呢？這是總的提問。先解釋佛在世的時候，再解釋佛滅度之後。所教化的利根，是總的來說佛在世的眾生，也有種種上中下三根的不同。但是相對於佛滅度之後，就都稱為利根，因為善根不夠深厚，不能親自遇到佛。佛的色身和心力殊勝，色身是指相好莊嚴，心力是指六通十力，所以說是殊勝。用一個聲音開演無邊的義理，是說佛用一個聲音演說佛法，眾生隨著各自的類別而得到理解，譬如同一片云所下的雨，三草二木各自得到生長。色身殊勝，就是身輪不思議的教化。心力殊勝，就是意輪不思議的教化。一個聲音開演，就是口輪不思議的教化。所教化的是利根，能教化的三輪又殊勝，所以...

【English Translation】 English version: Because of unwavering faith in the Mahayana (Great Vehicle), broadly speaking, the entire Treatise on Rebirth is the Nianfo Samadhi (Buddha-Recollection Samadhi, a meditative state achieved through reciting the Buddha's name), and is the direct cause (Zheng Yin, primary cause) for rebirth (Wang Sheng, rebirth in the Western Pure Land of Ultimate Bliss). Specifically, it refers to the Dharma gate of seeking rebirth in the Western Pure Land of Ultimate Bliss within the section on cultivating faith.

The eighth reason is to reveal the benefits of believing in and delighting in the Mahayana, encouraging all sentient beings to turn towards the Western Pure Land. This specifically refers to the fifth benefit section. The above is a positive explanation of the eight reasons.

The second part is to resolve doubts and clarify the intention behind writing the treatise, divided into two sections. First, resolving doubts, and then clarifying the intention. Resolving doubts is further divided into two sections, first a general explanation, and then a specific explanation. Now, we begin with the general explanation.

Although the meanings of these phrases are already present in the Mahayana sutras, it is because the capacities and desires of those being taught are different, and the conditions for enlightenment vary, that this treatise is written. 'Those being taught' refers to future sentient beings. 'Capacities' refers to the seeds of goodness cultivated in the past, which are of superior, middling, and inferior types. 'Desires' refers to what is currently delighted in, which are of broad, middling, and concise types. 'Conditions' refers to all sutras and treatises, which can serve as auxiliary conditions for sentient beings to awaken to the Way. It should be understood that the superior, middling, and inferior capacities each have different broad, middling, and concise desires. Furthermore, there are differences in affinity and lack of affinity with the sutras and treatises of Buddhas and Bodhisattvas. Therefore, this treatise should be written for sentient beings of the three capacities who have affinity, satisfying their desire for brevity.

The second part is the specific explanation:

What does this mean? It refers to when the Tathagata (title of a Buddha) was in the world, those being taught were of sharp faculties (Li Gen, people with keen faculties), the Buddha's form body and mental powers were supreme, and with one sound, He expounded boundless meanings, so there was no need for treatises. What does this mean? This is a general question. First, explain the time when the Buddha was in the world, and then explain the time after the Buddha's passing. 'Those being taught with sharp faculties' refers generally to the sentient beings in the Buddha's time, who also had different superior, middling, and inferior capacities. However, compared to after the Buddha's passing, they are all called sharp faculties, because their roots of goodness were not deep enough to personally encounter the Buddha. 'The Buddha's form body and mental powers were supreme,' the form body refers to the adornment of excellent marks, and the mental powers refer to the six supernormal powers and ten powers, so they are said to be supreme. 'With one sound, He expounded boundless meanings' means that the Buddha expounded the Dharma with one sound, and sentient beings each understood according to their own kind, just as the rain from one cloud nourishes the three grasses and two trees, each growing differently. The supremacy of the form body is the inconceivable transformation of the body wheel. The supremacy of the mental powers is the inconceivable transformation of the mind wheel. Expounding with one sound is the inconceivable transformation of the speech wheel. Those being taught were of sharp faculties, and the three wheels of the one teaching were supreme, so...

不須論而能開悟也。

佛涅槃后。或有能以自力。少見於經。而解多義。復有能以自力。廣見諸經。乃至解義　少見於經能解多義。名為義持。亦是法行種性。廣見諸經乃至解義。名為文持。亦是信行種性。此二種人。亦不須造論也。然據梁本。則廣聞取解在前。似兼文持故勝。據今本。則少見多解在前。似是法行故勝。克實言之。義持文持。信行法行。各有利鈍。非可一向論也。

或有自無智力。因他廣論而得解義。亦有自無智力。怖于廣說。樂聞略論攝廣大義。而正修行　自無智力。故藉他論。而樂廣樂略。仍是信行法行二類種性不同。亦是文持義持二類熏習有別故也。初釋疑竟。

二明意

我今為彼最後人故。略攝如來最勝甚深無邊之義而造此論　示大乘體。故最勝。顯大乘相。故甚深。顯大乘用。故無邊也。一作因分竟。

二立義二。初標。二釋。今初。

云何立義分。謂摩訶衍。略有二種。有法。及法　摩訶衍。此翻大乘。略如題目中釋。又七義故。名為大乘。一法大。謂方廣經典。二心大。謂四弘誓願。三解大。謂圓常信解。四凈大。謂凈心地。凈二分別。五莊嚴大。謂福德智慧。六時大。謂三阿僧祇。七具足大。謂無上菩提。前六。是大乘因。后一。是大乘果也

【現代漢語翻譯】 現代漢語譯本：

無需著論也能開悟。

佛陀涅槃后，或許有人能依靠自身的力量，少量閱讀經典，就能理解其中的多種含義；也有人能依靠自身的力量，廣泛閱讀各種經典，從而理解其中的含義。少量閱讀經典卻能理解多種含義的人，稱為『義持』（artha-dhara，掌握義理者），也是屬於法行（dharma-carin，依法修行者）的種性。廣泛閱讀各種經典從而理解其中含義的人，稱為『文持』（vyañjana-dhara，掌握文字者），也是屬於信行（śraddhā-carin，依信仰修行者）的種性。這兩種人，也不需要造論。然而根據梁朝的版本，廣泛聞法取解在前，似乎兼顧了文持，因此更為殊勝。根據現在的版本，少量閱讀而能理解多種含義在前，似乎是法行，因此更為殊勝。但實際上說，義持和文持，信行和法行，各有其優勢和遲鈍之處，不能一概而論。

有些人自身沒有智慧的力量，因為他人廣泛論述而得以理解義理；也有些人自身沒有智慧的力量，害怕廣博的論述，喜歡聽聞簡略的論述來涵蓋廣大的義理，從而正確地修行。自身沒有智慧的力量，所以藉助他人的論述，而喜歡廣博或簡略的論述，仍然是信行和法行這兩類種性不同，也是文持和義持這兩類熏習有所區別的緣故。以上是對疑問的初步解釋。

二、闡明意圖

我現在爲了那些末世的眾生，簡略地攝取如來最殊勝、最深奧、無邊際的義理，從而造作這部論典。顯示大乘的本體，所以說『最殊勝』；彰顯大乘的相狀，所以說『最深奧』；彰顯大乘的作用，所以說『無邊際』。以上是造論的因緣部分。

二、建立義理，分為兩部分。首先是標示，其次是解釋。現在先說標示。

什麼是建立義理的部分呢？就是摩訶衍（mahāyāna，大乘），大致有兩種：有法和法。摩訶衍，翻譯成大乘，簡略的解釋如同題目中所說。又因為有七種含義，所以稱為大乘。一是法大，指方廣經典；二是心大，指四弘誓願；三是解大，指圓滿常住的信解；四是凈大，指清凈心地，清凈兩種分別；五是莊嚴大，指福德和智慧；六是時大，指三大阿僧祇劫；七是具足大，指無上菩提。前六種是大乘的因，后一種是大乘的果。

【English Translation】 English version:

Enlightenment can be attained without relying on treatises.

After the Buddha's Nirvana, there may be those who, through their own efforts, can understand multiple meanings from reading a few scriptures; and there may be those who, through their own efforts, can understand the meanings by extensively reading various scriptures. Those who understand multiple meanings from reading a few scriptures are called 'artha-dhara' (meaning: holders of meaning), and they belong to the lineage of 'dharma-carin' (meaning: practitioners of Dharma). Those who understand the meanings by extensively reading various scriptures are called 'vyañjana-dhara' (meaning: holders of words), and they belong to the lineage of 'śraddhā-carin' (meaning: practitioners of faith). These two types of people do not need to create treatises. However, according to the Liang Dynasty version, extensive hearing and understanding come first, seemingly encompassing 'vyañjana-dhara', and thus are more superior. According to the current version, understanding multiple meanings from reading a few scriptures comes first, seemingly belonging to 'dharma-carin', and thus is more superior. But in reality, 'artha-dhara' and 'vyañjana-dhara', 'śraddhā-carin' and 'dharma-carin', each have their advantages and disadvantages, and cannot be generalized.

Some people do not have the power of wisdom themselves, but they can understand the meaning through others' extensive discussions; and some people do not have the power of wisdom themselves, but they are afraid of extensive discussions, and they like to hear brief discussions that cover the vast meaning, so that they can practice correctly. Because they do not have the power of wisdom themselves, they rely on others' discussions, and they like extensive or brief discussions, which are still the differences between the two types of lineages of 'śraddhā-carin' and 'dharma-carin', and also the differences between the two types of cultivation of 'vyañjana-dhara' and 'artha-dhara'. The above is the initial explanation of the doubts.

Second, clarifying the intention

Now, for the sake of those beings in the last age, I will briefly summarize the most supreme, profound, and boundless meanings of the Tathagata (Tathāgata, Thus Come One), and create this treatise. Showing the essence of Mahayana (Mahāyāna, Great Vehicle), so it is said to be 'most supreme'; highlighting the characteristics of Mahayana, so it is said to be 'most profound'; highlighting the function of Mahayana, so it is said to be 'boundless'. The above is the part about the causes and conditions for creating the treatise.

Second, establishing the meaning, divided into two parts. The first is the indication, and the second is the explanation. Now, let's talk about the indication first.

What is the part of establishing the meaning? It is that Mahayana (Mahāyāna, Great Vehicle) has roughly two types: 'existent Dharma' and 'Dharma'. Mahayana, translated as the Great Vehicle, is briefly explained as in the title. Also, because it has seven meanings, it is called the Great Vehicle. First, the Dharma is great, referring to the Vaipulya Sutras (Vaipulya Sūtra, extended sutras); second, the mind is great, referring to the Four Great Vows; third, the understanding is great, referring to the complete and constant faith and understanding; fourth, the purity is great, referring to the pure mind-ground, purifying the two kinds of distinctions; fifth, the adornment is great, referring to merit and wisdom; sixth, the time is great, referring to the three Asamkhya Kalpas (asaṃkhya kalpa, incalculable eons); seventh, the completeness is great, referring to Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). The first six are the causes of Mahayana, and the last one is the fruit of Mahayana.

。有法者。梁本云法。猶因明所謂前陳有法。以為宗依。乃指因緣生法。以為所觀境也。法者。梁本云義。猶因明所謂后陳宗體。指所顯理諦。以明大乘義也。

二釋二。初釋有法。二釋法。今初。

言有法者。謂一切眾生心。是心則攝一切世間出世間法。依此顯示摩訶衍義　統論因緣所生。皆是有法。皆悉即空假中。皆可顯示摩訶衍義。故曰。心佛眾生。三無差別。但初機之人。若令觀于佛法。則疑太高。若令觀眾生法。則疑太廣。所以只令觀心。又恐人謬謂眾生心外。別有真心。故但立一切眾生心以為所觀境也。夫舉佛法。則攝一切心法及眾生法。舉眾生法。則攝一切佛法及以心法。今舉眾生現前介爾心法。則攝一切眾生法及佛法。故云攝一切世間出世間法也。依此眾生現前介爾心法。顯示摩訶衍義。則一顯示。一切顯示隨舉一一眾生法。一一佛法。無不皆是摩訶衍義矣。故法華云。七寶大車。其數無量也。

以此心真如相。即示大乘體故　即此現前介爾之心。不在內。不在外。不在中間。過去無始。未來無終。現在無際。非有相。非無相。非亦有亦無相。非非有非無相。非生死相。非涅槃相。非二邊相。非中道相。非可說相。非不可說相。非亦可說亦不可說相。非非可說非不可說相。不得已

【現代漢語翻譯】 現代漢語譯本：『有法』（Youfa），梁譯本中稱為『法』（Fa），類似於因明學中所說的『前陳有法』，作為宗依，指的是因緣所生的法，作為所觀的境界。『法』（Fa），梁譯本中稱為『義』（Yi），類似於因明學中所說的『后陳宗體』，指的是所顯的理諦，用以闡明大乘的意義。

二、解釋二者。首先解釋『有法』（Youfa），其次解釋『法』（Fa）。現在開始解釋第一個。

說到『有法』（Youfa），指的是一切眾生的心。這個心就涵蓋了一切世間和出世間的法。依靠這個來顯示摩訶衍（Mahayana）的意義。總而言之，因緣所生的一切，都是『有法』（Youfa），都即是空、假、中，都可以顯示摩訶衍（Mahayana）的意義。所以說，心、佛、眾生，三者沒有差別。但是對於初學者來說，如果讓他們觀佛法，則會覺得太高深；如果讓他們觀眾生法，則會覺得太廣闊。所以只讓他們觀心。又恐怕人們錯誤地認為在眾生心外，另有真心，所以隻立一切眾生心作為所觀的境界。如果舉佛法，就涵蓋了一切心法以及眾生法；如果舉眾生法，就涵蓋了一切佛法以及心法。現在舉眾生眼前微小的心法，就涵蓋了一切眾生法以及佛法。所以說涵蓋了一切世間出世間法。依靠這個眾生眼前微小的心法，顯示摩訶衍（Mahayana）的意義，那麼一顯示，一切都顯示了。隨便舉一個眾生法，一個佛法，無不都是摩訶衍（Mahayana）的意義。所以《法華經》說，七寶大車，其數量是無量的。

用這個心的真如相，就顯示了大乘的本體。就是這個眼前微小的心，不在內，不在外，不在中間。過去無始，未來無終，現在無際。非有相，非無相，非亦有亦無相，非非有非無相。非生死相，非涅槃相，非二邊相，非中道相。非可說相，非不可說相，非亦可說亦不可說相，非非可說非不可說相。不得已

【English Translation】 English version: 'Youfa' (有法, possessor of dharma), in the Liang version it is called 'Fa' (法, dharma), similar to what is called 'qian chen youfa' (前陳有法, the prior subject possessing dharma) in Hetu-vidya, serving as the basis of the thesis, referring to the dharmas arising from conditions, as the object of contemplation. 'Fa' (法, dharma), in the Liang version it is called 'Yi' (義, meaning), similar to what is called 'hou chen zongti' (后陳宗體, the posterior body of the thesis) in Hetu-vidya, referring to the revealed truth, used to elucidate the meaning of Mahayana (摩訶衍).

Two, explaining the two. First explaining 'Youfa' (有法), second explaining 'Fa' (法). Now beginning the first explanation.

Speaking of 'Youfa' (有法), it refers to the mind of all sentient beings. This mind encompasses all worldly and trans-worldly dharmas. Relying on this, the meaning of Mahayana (摩訶衍) is revealed. In short, everything arising from conditions is 'Youfa' (有法), all are emptiness, provisionality, and the middle way, all can reveal the meaning of Mahayana (摩訶衍). Therefore, it is said that the mind, Buddha, and sentient beings are not different. However, for beginners, if they are made to contemplate the Buddha-dharma, they will find it too profound; if they are made to contemplate the dharma of sentient beings, they will find it too vast. Therefore, they are only made to contemplate the mind. Also, fearing that people might mistakenly think that there is a true mind separate from the mind of sentient beings, only the mind of all sentient beings is established as the object of contemplation. If the Buddha-dharma is mentioned, it encompasses all mind-dharmas and sentient being dharmas; if the sentient being dharma is mentioned, it encompasses all Buddha-dharmas and mind-dharmas. Now, mentioning the momentary mind-dharma of sentient beings, it encompasses all sentient being dharmas and Buddha-dharmas. Therefore, it is said to encompass all worldly and trans-worldly dharmas. Relying on this momentary mind-dharma of sentient beings to reveal the meaning of Mahayana (摩訶衍), then one revelation is all revelations. Randomly mentioning one sentient being dharma, one Buddha-dharma, all are the meaning of Mahayana (摩訶衍). Therefore, the Lotus Sutra says, 'Seven-jeweled great carriages, their number is immeasurable.'

Using this suchness aspect of the mind, the essence of Mahayana is revealed. That is, this momentary mind before us is not inside, not outside, not in the middle. The past has no beginning, the future has no end, the present has no boundary. It is neither having characteristics, nor not having characteristics, nor both having and not having characteristics, nor neither having nor not having characteristics. It is neither the characteristic of birth and death, nor the characteristic of Nirvana (涅槃), nor the characteristic of the two extremes, nor the characteristic of the middle way. It is neither a speakable characteristic, nor an unspeakable characteristic, nor both a speakable and unspeakable characteristic, nor neither a speakable nor unspeakable characteristic. Having no choice

故。強名為真如相。即此真如。是大乘體。更無別體也。應立量云。眾生心是有法。即大乘體宗。因云。真如相故。同喻如迷悟所依之方。方非迷悟。

此心生滅因緣相。能顯示大乘體相用故　即此真如不變心體。舉體隨緣而有生滅。所謂隨於染凈緣。具造十法界。雖造十界。十界皆是假名無性。隨緣不變。當體即真。故能顯示大乘體也。由隨染緣。妄起無明。有見不見。似不清凈。非常非樂。非我非凈。非寂靜。是變異。不自在。具過恒沙虛妄雜染。今翻染成凈。無明不起。無見不見。心性無動。無有餘法而可更求。即于真如。立大智慧光明義。遍照法界義。真實了知義。本性清凈義。常樂我凈義。寂靜不變自在義。滿足過於恒沙清凈功德義。故能顯示大乘相也。由與眾生同在生死輪迴海中。方肯自憫憫他。發大誓願。修大福慧。證本法身。任運起于不思議業。盡未來際。利樂有情。故能顯示大乘用也。然則現前介爾心體。即大乘體。現前心中惑相。即大乘相。現前心中業用。即大乘用。而眾生迷染因緣。日用不知。由有迷染因緣。方立悟凈因緣。由有悟凈因緣。方顯體相用大。故云此心生滅因緣相。能顯示大乘體相用也。譬如水結成冰。則濕體融相潤用。皆不可見。若知冰原是水。方便令泮。方能顯示濕體

【現代漢語翻譯】 現代漢語譯本 所以，勉強稱之為真如相（Tathata，事物的真實本性）。這真如（Tathata）就是大乘（Mahayana，佛教的一個主要分支）的本體，沒有其他的本體了。應該這樣立論：眾生的心是有法（dharma，構成現實的基本元素）的，這就是大乘的本體宗（根本宗旨）。因為具有真如相（Tathata），如同迷和悟所依賴的方位，方位本身並非迷或悟。

此心生滅因緣相，能夠顯示大乘的體、相、用。這真如（Tathata）是不變的心體，整體隨順因緣而有生滅。也就是說，隨順染污和清凈的因緣，具足造作十法界（Ten realms of existence）。雖然造作十界，十界都是假名，沒有自性，隨順因緣而不變，當下就是真。所以能夠顯示大乘的本體。由於隨順染污的因緣，虛妄生起無明（ignorance），有見和不見，好像不清凈，不是常、不是樂、不是我、不是凈，不是寂靜，是變異，不自在，具有超過恒河沙數的虛妄雜染。現在將染污翻轉成清凈，無明（ignorance）不起，沒有見和不見，心性沒有動搖，沒有其他的法可以再去尋求。就在真如（Tathata）上，建立大智慧光明義，遍照法界義，真實了知義，本性清凈義，常樂我凈義，寂靜不變自在義，滿足超過恒河沙數的清凈功德義。所以能夠顯示大乘的相。由於與眾生一同在生死輪迴的海中，才肯自己憐憫，也憐憫他人，發起大誓願，修習大福慧，證得本法身（Dharmakaya，佛的法性之身），自然而然地生起不可思議的業，直到未來際，利益安樂有情眾生。所以能夠顯示大乘的用。那麼，現在這一念心體，就是大乘的體。現在心中迷惑的相，就是大乘的相。現在心中業的作用，就是大乘的用。而眾生迷惑于染污的因緣，每天使用卻不知道。由於有迷惑染污的因緣，才建立覺悟清凈的因緣。由於有覺悟清凈的因緣，才顯現體、相、用的大。所以說，此心生滅因緣相，能夠顯示大乘的體、相、用。譬如水結成冰，那麼濕的體性、融化的相、滋潤的作用，都不可見。如果知道冰原本是水，用方便的方法讓它融化，才能顯示濕的體性。

【English Translation】 English version Therefore, it is tentatively called the 'True Thusness Aspect' (Tathata, the true nature of things). This True Thusness (Tathata) is the substance of the Mahayana (Mahayana, a major branch of Buddhism), and there is no other substance. It should be argued as follows: The minds of sentient beings are existing dharmas (dharma, basic elements constituting reality), and this is the fundamental tenet of the Mahayana. Because it possesses the True Thusness Aspect (Tathata), it is like the direction upon which delusion and enlightenment depend; the direction itself is neither delusion nor enlightenment.

The aspect of the arising and ceasing of this mind due to causes and conditions can reveal the substance, characteristics, and function of the Mahayana. This True Thusness (Tathata) is the unchanging essence of the mind, which, in its entirety, follows conditions and experiences arising and ceasing. That is to say, following the conditions of defilement and purity, it fully creates the Ten Realms of Existence. Although it creates the Ten Realms, all Ten Realms are merely provisional names, without inherent nature, changing with conditions yet remaining unchanged; in its very essence, it is truth. Therefore, it can reveal the substance of the Mahayana. Due to following the conditions of defilement, ignorance (Avidya) arises falsely, with seeing and not seeing, appearing impure, not permanent, not joyful, not self, not pure, not tranquil, being mutable, not free, possessing defilements as numerous as the sands of the Ganges. Now, turning defilement into purity, ignorance (Avidya) does not arise, there is no seeing or not seeing, the nature of the mind is unmoved, and there are no other dharmas to seek further. Upon this True Thusness (Tathata), we establish the meaning of great wisdom and light, the meaning of universally illuminating the Dharma Realm, the meaning of truly knowing, the meaning of inherent purity, the meaning of permanence, joy, self, and purity, the meaning of tranquil, unchanging freedom, and the meaning of fulfilling pure merits exceeding the sands of the Ganges. Therefore, it can reveal the characteristics of the Mahayana. Because it is with sentient beings in the sea of samsara (Samsara, the cycle of death and rebirth), it is willing to pity itself and others, make great vows, cultivate great blessings and wisdom, realize the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), and naturally give rise to inconceivable actions, benefiting and bringing joy to sentient beings until the end of the future. Therefore, it can reveal the function of the Mahayana. Thus, the present moment's mind-essence is the substance of the Mahayana. The aspect of delusion in the present mind is the characteristic of the Mahayana. The function of karma in the present mind is the function of the Mahayana. However, sentient beings are deluded by the conditions of defilement, using it daily without knowing. Because there are conditions of delusion and defilement, the conditions of enlightenment and purity are established. Because there are conditions of enlightenment and purity, the greatness of substance, characteristics, and function is revealed. Therefore, it is said that the aspect of the arising and ceasing of this mind due to causes and conditions can reveal the substance, characteristics, and function of the Mahayana. For example, when water freezes into ice, the wet substance, the melting appearance, and the moistening function are all invisible. If one knows that ice is originally water, and uses skillful means to melt it, then the wet substance can be revealed.

融相潤用耳。設不觀心生滅因緣。則不能顯體相用大。如守堅冰。無可受用。設離眾生現前之心。別求大乘。亦不能顯體相用大。如大凍時。若棄堅冰。別無有水。學大乘者。幸深思之。應立量云。眾生心是有法。能顯示大乘體相用宗。因云。生滅因緣相故。同喻如依方故迷。因迷故悟于方。初釋有法竟。

二釋法二。初釋大義。二釋乘義。今初。

所言法者。略有三種。一體大。謂一切法真如。在染在凈。性恒平等。無增無減。無別異故　前云此心真如相。即示大乘體。今云一切法真如者。以心真如。即一切法真如。無二真如故也。一切法。即染法凈法。略則五位百法。廣則百界千如也。隨拈一法。並是真如全體。非是少分。故云性恒平等。悟時無得。迷時無失。又芥子毛端之真如非小。須彌寶剎之真如非大。故云無增無減。一相無相。不可分離。故云無別異也。夫既言一切法。又言在染在凈。是全約生滅因緣。而隨云性恒平等。無增無減無別異故。則知生滅因緣。即是真如門矣。故下文云展轉不相離也。若捨生滅因緣。何由體會真如。若執生滅因緣。又何由了達真如也哉。

二者相大。謂如來藏。本來具足無量無邊性功德故　此謂眾生現前介爾之心。即是如來藏也。夫真如不變隨緣。舉體而為

【現代漢語翻譯】 現代漢語譯本： 融會貫通體、相、潤、用四者。如果不能觀察心的生滅因緣，就不能彰顯體、相、用之大，如同守著堅硬的冰，無法受用。如果離開眾生現前之心，另外尋求大乘，也不能彰顯體、相、用之大，如同大寒之時，如果拋棄堅冰，就沒有水了。學習大乘的人，希望深入思考這個問題。應該立論說：眾生心是有法（dharma），能夠顯示大乘的體、相、用之宗。因為生滅因緣的相的緣故。相同的比喻如同因為依靠方向而迷失，因為迷失方向而領悟方向。以上解釋有法完畢。

二、解釋法二：首先解釋大義，其次解釋乘義。現在先解釋大義。

所說的法，大致有三種：一是體大，指一切法真如（tathata），在染（klesha）在凈（purity），其性恒常平等，沒有增加沒有減少，沒有差別沒有差異。前面說『此心真如相』，就是揭示大乘的體。現在說一切法真如，是因為心真如，就是一切法真如，沒有兩種真如的緣故。一切法，就是染法凈法。簡略地說就是五位百法，廣義地說就是百界千如。隨便拈出一個法，都是真如的全體，不是少部分。所以說其性恒常平等，覺悟時沒有得到，迷惑時沒有失去。又芥菜籽、毫毛尖端的真如不是小，須彌山、寶剎的真如不是大，所以說沒有增加沒有減少。一相無相，不可分離，所以說沒有差別沒有差異。既然說一切法，又說在染在凈，是完全依據生滅因緣，而隨之說其性恒常平等，沒有增加沒有減少沒有差別沒有差異，那麼就知道生滅因緣，就是真如之門了。所以下文說輾轉不相離。如果捨棄生滅因緣，如何體會真如？如果執著生滅因緣，又如何了達真如呢？

二是相大，指如來藏（Tathagatagarbha），本來具足無量無邊的性功德的緣故。這是說眾生現前微小的心，就是如來藏。真如不變隨緣，全體都是。

【English Translation】 English version: Integrate and interpenetrate the four aspects of substance, characteristics, adornment, and function. If one does not observe the causes and conditions of the mind's arising and ceasing, one cannot manifest the greatness of substance, characteristics, and function, like guarding solid ice, which cannot be utilized. If one abandons the present mind of sentient beings and seeks the Mahayana elsewhere, one also cannot manifest the greatness of substance, characteristics, and function, like in the great cold, if one abandons solid ice, there will be no water. Those who study the Mahayana should deeply contemplate this. One should establish the proposition: The mind of sentient beings is a dharma (dharma), capable of revealing the doctrine of the substance, characteristics, and function of the Mahayana. The reason is the aspect of arising and ceasing causes and conditions. The same analogy is like being lost because of relying on direction, and because of being lost, one awakens to direction. The explanation of 'existing dharma' is now complete.

Second, explaining the Dharma in two parts: first, explaining the great meaning; second, explaining the meaning of 'vehicle'. Now, first explain the great meaning.

What is meant by 'Dharma' is roughly threefold: First, the greatness of substance, referring to the Suchness (tathata) of all dharmas, whether in defilement (klesha) or purity (purity), its nature is always equal, without increase or decrease, without difference or distinction. The previous statement 'This mind is the aspect of Suchness' reveals the substance of the Mahayana. The present statement 'Suchness of all dharmas' is because the Suchness of the mind is the Suchness of all dharmas, there is no second Suchness. 'All dharmas' refers to defiled dharmas and pure dharmas. Briefly, it is the hundred dharmas of the five categories; broadly, it is the thousand suchnesses of the hundred realms. Picking up any dharma, it is the entirety of Suchness, not a small part. Therefore, it is said that its nature is always equal, there is no gain in enlightenment, and no loss in delusion. Moreover, the Suchness of a mustard seed or the tip of a hair is not small, and the Suchness of Mount Sumeru or a jeweled land is not large, therefore it is said that there is no increase or decrease. One aspect and no aspect are inseparable, therefore it is said that there is no difference or distinction. Since it is said 'all dharmas', and also said 'in defilement and purity', it is entirely based on the causes and conditions of arising and ceasing, and accordingly it is said that its nature is always equal, without increase or decrease, without difference or distinction, then one knows that the causes and conditions of arising and ceasing are the gate of Suchness. Therefore, the following text says that they do not separate from each other. If one abandons the causes and conditions of arising and ceasing, how can one realize Suchness? If one clings to the causes and conditions of arising and ceasing, how can one understand Suchness?

Second, the greatness of characteristics, referring to the Tathagatagarbha (Tathagatagarbha), which originally possesses limitless and boundless inherent merits. This refers to the present, momentary mind of sentient beings, which is the Tathagatagarbha. The Suchness, unchanging yet adapting to conditions, is entirely.

眾生介爾之心。則介爾心。便是真如全體。今又名為如來藏者。是約生滅門中。隱名如來藏。顯名法身故也。然法身與如來藏。雖有二名。終無二體。故不唯顯名法身之時。具足無量無邊性功德相。即正在隱名如來藏時。本來具足無量無邊性功德也。

三者用大。能生一切世出世間善因果故　只此眾生現前介爾之心。無法不具。無法不造。所謂隨於染凈緣。具造十法界。遍能出生十界因果。但約九界言之。則三塗等諸惡因果。雖亦此心之用。如以金作穢器。利刀割泥。無上寶珠而作彈丸。不名用大。人天有漏因果。雖亦此心之用。如以摩尼僅貿一衣一食。不名用大。二乘無漏因果。雖亦此心之用。如空守閻浮檀金。不生息利。不名用大。權乘菩薩五通因果。雖有自利利他之用。如以閻浮檀金而作商賈貿易。未能統御自在。亦不名用大。雖又希心極果。如以閻浮檀金作王寶冠。未能拔宅飛昇。亦不名用大。唯有佛乘種性。知此現前介爾之心。體即真如。具無邊德。便能觀察一切妄念無相。自愍愍他。發大誓願稱性修習。滅無始無明。證本法身。任運起于不思議業。種種自在作用差別。周遍法界。與真如等。譬如以閻浮金。煉作仙丹。便能拔宅飛昇。遊戲自在。故名用大也。問。果中用大。垂形九界。有時示現三塗

【現代漢語翻譯】 現代漢語譯本 眾生當下這一念微小的心（介爾之心），這微小的心，便是真如（Tathata，事物的真實如是的狀態）的全體。現在又名為如來藏（Tathagatagarbha，如來之胎），是從生滅門中，隱沒時名為如來藏，顯現時名為法身（Dharmakaya，佛的法性之身）的緣故。然而法身與如來藏，雖然有兩個名稱，終究沒有兩個本體。所以不只是顯現名為法身的時候，具足無量無邊的自性功德相，即使正在隱沒名為如來藏時，本來就具足無量無邊的自性功德。

三者是用大，能夠產生一切世間和出世間的善因果的緣故。僅僅是眾生現前這一念微小的心，沒有哪種法不具備，沒有哪種法不能造作。所謂隨著染污和清凈的因緣，具足造作十法界（Ten realms of existence）。普遍能夠出生十界的因果。但就九界來說，那麼三塗（Three evil paths）等各種惡因果，雖然也是這心的作用，如同用黃金製作污穢的器物，用鋒利的刀切割泥土，用無上的寶珠做彈丸，不能稱為用大。人天（Humans and Devas）有漏的因果，雖然也是這心的作用，如同用摩尼寶珠僅僅換取一件衣服一頓飯，不能稱為用大。二乘（Two Vehicles）無漏的因果，雖然也是這心的作用，如同空守著閻浮檀金（Jambudvipa gold），不產生利息，不能稱為用大。權乘菩薩（Provisional Vehicle Bodhisattva）五通（Five Supernatural Powers）的因果，雖然有自利利他的作用，如同用閻浮檀金做商賈貿易，未能統御自在，也不能稱為用大。即使又希求極果，如同用閻浮檀金製作國王的寶冠，未能拔宅飛昇，也不能稱為用大。只有佛乘（Buddha Vehicle）的種性，知道這現前一念微小的心，本體就是真如，具足無邊功德，便能觀察一切妄念無相，自己憐憫也憐憫他人，發起大誓願，稱合自性地修習，滅除無始無明（Primordial ignorance），證得本來的法身，自然而然地生起不可思議的業，種種自在的作用差別，周遍法界，與真如平等。譬如用閻浮金，煉製成仙丹，便能拔宅飛昇，遊戲自在，所以名為用大。問：果中的用大，垂跡於九界，有時示現三塗（Three evil paths）

【English Translation】 English version The present moment's infinitesimal mind (Kshańika-citta) of sentient beings, this infinitesimal mind, is the entirety of Suchness (Tathata). Now, it is also called the Tathagatagarbha (Womb of the Thus-Come One), which is because, from the perspective of the gate of birth and death, it is named Tathagatagarbha when hidden, and Dharmakaya (Body of Dharma) when manifest. However, although Dharmakaya and Tathagatagarbha have two names, they ultimately do not have two entities. Therefore, it is not only when manifest as Dharmakaya that it is complete with limitless and boundless intrinsic meritorious qualities, but even when hidden as Tathagatagarbha, it is originally complete with limitless and boundless intrinsic merit.

Thirdly, the 'great function' (Maha-prayojana) is that it can generate all wholesome causes and effects, both worldly and other-worldly. This very infinitesimal mind of sentient beings in the present moment lacks no Dharma and cannot create no Dharma. It is said that following the conditions of defilement and purity, it fully creates the Ten Dharma Realms (Dasa-dhātu), universally able to give rise to the causes and effects of the ten realms. But speaking only of the nine realms, then the evil causes and effects of the Three Evil Paths (Tri-durgati), although also functions of this mind, are like using gold to make filthy vessels, using a sharp knife to cut mud, or using a supreme jewel as a slingshot, and cannot be called 'great function'. The leaky causes and effects of humans and devas (gods), although also functions of this mind, are like using a mani jewel to merely trade for clothing and food, and cannot be called 'great function'. The non-leaky causes and effects of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), although also functions of this mind, are like guarding Jambudvipa gold (Jambūdvīpa-suvarṇa) without generating interest, and cannot be called 'great function'. The causes and effects of the five supernormal powers (Pañcābhijñā) of the Provisional Vehicle Bodhisattvas (Upāyakauśalya-yāna Bodhisattva), although having the function of benefiting oneself and others, are like using Jambudvipa gold to do business, failing to govern freely, and also cannot be called 'great function'. Even if one aspires to the ultimate fruit, like using Jambudvipa gold to make a king's crown, failing to ascend to the heavens with one's entire household, it also cannot be called 'great function'. Only the lineage of the Buddha Vehicle (Buddhayāna) knows that this present moment's infinitesimal mind is Suchness in essence, complete with boundless virtues, and can then observe that all deluded thoughts are without form, pitying oneself and others, making great vows, cultivating in accordance with one's nature, extinguishing beginningless ignorance (Anādi-avidyā), realizing the original Dharmakaya, spontaneously arising inconceivable karma, various free and different functions, pervading the Dharma Realm, equal to Suchness. It is like using Jambudvipa gold to refine an elixir, which can then lift one's entire household to the heavens, playing freely, and therefore it is called 'great function'. Question: The 'great function' in the fruit, leaving traces in the nine realms, sometimes manifesting in the Three Evil Paths (Tri-durgati)

。亦應生惡因果。如何但言善因果耶。答。為度眾生。示作惡因。本無迷染。即無漏善。為度眾生。示受惡果。亦無苦受。如三禪樂。是故但名善因果也。又所言能生一切善因果者。謂果中大用。遍與眾生作增上緣。令生世出世間諸善因果。非謂既成佛已。自生世出世間善因果也。以諸佛所有一切變現。皆是真如自在甚深之用。皆合涅槃清凈妙德。不可喚作實因果故。問。用大既約佛果。何名此心生滅因緣相耶。答。若無眾生心。則無大乘體相。若無大乘體相。何處有大乘用。問。既云真如甚深用。何故不屬真如。乃屬生滅因緣。答。若非生滅因緣。則真如之名。尚自不立。何得辨用大耶。夫眾生現前介爾生滅之心。體即真如。相即如來藏。用即能生一切因果。而日用不知。是謂理即大乘。若能知此一心體大相大用大。是謂名字即大乘。若能觀察妄念無相。是謂觀行即大乘。若粗垢先落。六根清凈。是謂相似即大乘。此論名之為相似覺。若能親證此體相用。任運增進。是謂分證即大乘。此論名之為隨分覺。若至心根本性常住現前。是謂究竟即大乘。此論名之為究竟覺。六而常即。始終平等。即此心真如門也。即而常六。升沉碩異。即此心生滅門也。故立一切眾生心為有法。顯示摩訶衍義。初釋大義竟。

二釋乘

義

一切諸佛本所乘故。一切菩薩皆乘於此。入佛地故　此更約能乘之人。以顯所乘之法。故曰。言大乘者。文殊普賢等一切大人之所乘也。夫一切眾生心。莫不具體相用三大。即此三大。便名為乘。而九界眾生。不能盡此心大乘之用。枉作壞驢羊鹿水牛諸乘。唯一切佛。已乘此大乘。到究竟地。一切菩薩。皆乘此大乘。乃入佛地。故必約眾生心以顯大乘義也。二立義分竟。

大乘起信論裂網疏卷第一 大正藏第 44 冊 No. 1850 大乘起信論裂網疏

大乘起信論裂網疏卷第二

靈峰蕅益沙門智旭述

三解釋分二。初立科。二正解。今初。

云何解釋分。此有三種。所謂顯示實義故。對治邪執故。分別修行正道相故　顯示實義以除疑。對治邪執以去執。即是起信。分別修行正道相。即是紹佛種也。

二正解三。初顯示實義。二對治邪執。三分別修行正道相。初中三。初總標二門。次各釋二門。三結示不離。今初。

此中顯示實義者。依於一心。有二種門。所謂心真如門。心生滅門。此二種門。各攝一切法。以此展轉不相離故　一心。即指眾生現前介爾心也。言二種門者。非是前後左右名為二也。只是隨緣不變。即此生滅心名真如門。不變隨緣。即此

【現代漢語翻譯】 現代漢語譯本 義

一切諸佛本所乘故（一切諸佛本來所乘之法）。一切菩薩皆乘於此，入佛地故（一切菩薩都乘坐它，進入佛的境界）。這裡更進一步從能乘坐的人的角度，來彰顯所乘坐的法。所以說，所謂大乘，是文殊（Manjusri）、普賢（Samantabhadra）等一切大人物所乘坐的。一切眾生的心，無不具備體、相、用三大方面。這三大方面，就叫做乘。而九界眾生，不能完全發揮這心大乘的作用，白白地造作壞驢、羊、鹿、水牛等各種小乘。只有一切佛，已經乘坐此大乘，到達究竟之地。一切菩薩，都乘坐此大乘，才能進入佛的境界。所以必須從眾生心的角度來彰顯大乘的意義。第二部分，立義分結束。

《大乘起信論裂網疏》卷第一 《大正藏》第 44 冊 No. 1850 《大乘起信論裂網疏》

《大乘起信論裂網疏》卷第二

靈峰蕅益沙門智旭 述

第三部分，解釋分，分為兩部分。首先是立科，然後是正式解釋。現在是第一部分。

什麼是解釋分？這裡有三種，分別是：顯示實義故（爲了顯示真實的意義），對治邪執故（爲了對治錯誤的執著），分別修行正道相故（爲了分辨修行的正確道路）。顯示真實的意義，是爲了消除疑惑；對治錯誤的執著，是爲了去除執念，這就是生起信心。分辨修行的正確道路，就是繼承佛的種子。

正式解釋分為三部分。首先是顯示實義，然後是對治邪執，最後是分辨修行正道相。在顯示實義中，又分為三部分。首先是總標二門，然後是分別解釋二門，最後是總結說明不相分離。現在是第一部分。

這裡顯示實義，是依據一心，有兩種門，分別是心真如門（Citta-tathata-gate）和心生滅門（Citta-utpada-nirodha-gate）。這兩種門，各自包含一切法，因為它們輾轉不相分離。一心，指的是眾生當下這一念心。所說的兩種門，不是前後左右叫做二。只是隨緣不變，這個生滅心就叫做真如門；不變隨緣，這個

【English Translation】 English version Meaning

Because all Buddhas originally ride it. All Bodhisattvas ride this to enter the Buddha-ground. This further emphasizes the Dharma that is ridden from the perspective of those who can ride it. Therefore, it is said that the Mahayana (Great Vehicle) is what all great beings such as Manjusri (Manjusri) and Samantabhadra (Samantabhadra) ride. The minds of all sentient beings invariably embody the three great aspects of essence, characteristics, and function. These three great aspects are called the Vehicle. However, sentient beings in the nine realms cannot fully utilize the function of this great Mahayana mind, and vainly create inferior vehicles such as broken donkeys, sheep, deer, and water buffalo. Only all Buddhas have already ridden this great Mahayana to reach the ultimate ground. All Bodhisattvas ride this great Mahayana to enter the Buddha-ground. Therefore, it is necessary to highlight the meaning of Mahayana from the perspective of the minds of sentient beings. The second section, Establishing Meaning, ends here.

The Net-Breaking Commentary on the Awakening of Faith in the Mahayana, Volume 1 Taisho Tripitaka, Volume 44, No. 1850, The Net-Breaking Commentary on the Awakening of Faith in the Mahayana

The Net-Breaking Commentary on the Awakening of Faith in the Mahayana, Volume 2

Commentary by Shramana Zhixu of Lingfeng Ouyi

The third section, Explanation, is divided into two parts. First, establishing the outline; second, the formal explanation. Now is the first part.

What is the Explanation section? There are three types here, namely: to reveal the real meaning; to counteract wrong attachments; and to distinguish the aspects of the correct path of practice. Revealing the real meaning is to eliminate doubts; counteracting wrong attachments is to remove attachments, which is to arouse faith. Distinguishing the aspects of the correct path of practice is to continue the Buddha's seed.

The formal explanation is divided into three parts. First, revealing the real meaning; second, counteracting wrong attachments; third, distinguishing the aspects of the correct path of practice. In revealing the real meaning, there are three parts. First, a general statement of the two gates; second, separate explanations of the two gates; and third, a concluding statement of non-separation. Now is the first part.

Here, revealing the real meaning relies on the One Mind, and there are two gates, namely the Citta-tathata-gate (Mind as Suchness Gate) and the Citta-utpada-nirodha-gate (Mind as Birth and Death Gate). These two gates each encompass all dharmas, because they are mutually inseparable. The One Mind refers to the present moment of mind of sentient beings. The so-called two gates are not called two because of front and back, left and right. It is simply that unchanging with conditions, this mind of birth and death is called the Suchness Gate; unchanging with conditions,

真如心名生滅門。正所謂是舍唯有一門。亦所謂十方薄伽梵一路涅槃門。但迷之則生死始。則真如舉體而為生滅。悟之則輪迴息。則生滅當體便是真如。故約迷悟而明二種門也。又對迷說悟。即生滅門。迷悟平等。乃真如門。言此二門各攝一切法者。謂約真如門。則攝百界千如五位百法。一一無非真如。性恒平等。無增無減。無別異故。約生滅門。亦攝百界千如五位百法。一一無非生滅。以六凡諸法。是迷染因緣所成。四聖諸法。是悟凈因緣所成。世出世間。無有一法不從生滅因緣而顯示故。言以此展轉不相離者。謂離一心真如。則無生滅可得。如離於方。別無迷悟。亦如離於濕性。別無冰水。離一心生滅。亦無真如可得。如離迷悟。別無有方。亦如離於冰水。別無濕性也。問。何故依於一心。示二門耶。答。一切諸法。法爾有此二門。所以諸佛說法。常依二諦。心真如門。即真諦。心生滅門。即俗諦。雖云二諦。唯是一法。所以二諦圓融。不可思議。故各攝一切法。展轉不相離也。又全性起逆順兩修。名生滅門。全逆順兩修不改一性。名真如門。又全理成事。名生滅門。全事即理。名真如門。又分別事理。名生滅門。泯絕事理。名真如門。又即權而實。名真如門。即實而權。名生滅門。又分別權實。名生滅門。權實

【現代漢語翻譯】 現代漢語譯本： 『真如心』（Tathata-citta，指事物的真實本性）被稱為『生滅門』（shengmie men，指生起和滅亡的法門）。這正是所謂的捨棄唯一的一扇門。也可以說是十方薄伽梵（Bhagavan，佛的稱號之一，意為『世尊』）通往涅槃（Nirvana，解脫）的唯一道路。然而，如果對此迷惑不解，生死輪迴就開始了，那麼真如的全體就變成了生滅。如果領悟了這一點，輪迴就會停止，那麼生滅的當下就是真如。因此，通過迷惑和領悟來闡明這兩種門。此外，針對迷惑而說領悟，就是生滅門；迷惑和領悟是平等的，就是真如門。說這兩種門各自包含一切法，是指從真如門的角度來看，它包含了百界千如（指宇宙萬法的多樣性和普遍性），五位百法（佛教中對事物分類的方式），一切都不是真如，其本性恒常平等，沒有增加或減少，沒有差別。從生滅門的角度來看，它也包含了百界千如，五位百法，一切都不是生滅，因為六凡（指天、人、阿修羅、畜生、餓鬼、地獄）的諸法是由迷惑和染污的因緣所形成的，四聖（指聲聞、緣覺、菩薩、佛）的諸法是由領悟和清凈的因緣所形成的。世間和出世間，沒有一種法不是從生滅因緣而顯現的。說這兩種門相互依存，不可分離，是指離開一心真如，就沒有生滅可得，就像離開方形，就沒有迷惑和領悟一樣，也像離開濕性，就沒有冰和水一樣。離開一心生滅，就沒有真如可得，就像離開迷惑和領悟，就沒有方形一樣，也像離開冰和水，就沒有濕性一樣。問：為什麼依據一心，而示現兩種門呢？答：一切諸法，本來就具有這兩種門。所以諸佛說法，常常依據二諦（指真諦和俗諦）。心真如門，就是真諦；心生滅門，就是俗諦。雖然說是二諦，但實際上只是一種法。所以二諦圓融，不可思議。因此，每一種門都包含一切法，並且相互依存，不可分離。此外，完全依據本性而產生逆向和順向的兩種修行，稱為生滅門；完全通過逆向和順向的兩種修行而不改變本性，稱為真如門。此外，完全依據理而成事，稱為生滅門；完全在事中體現理，稱為真如門。此外，分別事和理，稱為生滅門；泯滅事和理，稱為真如門。此外，從權巧方便而達到真實，稱為真如門；從真實而運用權巧方便，稱為生滅門。此外，分別權巧方便和真實，稱為生滅門；權實...

【English Translation】 English version: 'True Suchness Mind' (Tathata-citta, referring to the true nature of things) is called the 'Gate of Birth and Death' (shengmie men, referring to the dharma of arising and ceasing). This is precisely what is meant by abandoning the only one gate. It can also be said to be the only path to Nirvana (liberation) for the Bhagavan (one of the titles of the Buddha, meaning 'World Honored One') of the ten directions. However, if one is deluded about this, the cycle of birth and death begins, then the entire body of True Suchness becomes birth and death. If one realizes this, the cycle of reincarnation ceases, then the present moment of birth and death is True Suchness. Therefore, these two gates are clarified through delusion and enlightenment. Furthermore, speaking of enlightenment in response to delusion is the Gate of Birth and Death; delusion and enlightenment are equal, which is the Gate of True Suchness. Saying that these two gates each encompass all dharmas means that from the perspective of the Gate of True Suchness, it encompasses the myriad aspects of the universe, the five positions and hundred dharmas (a way of classifying things in Buddhism), and everything is none other than True Suchness, whose nature is eternally equal, without increase or decrease, without difference. From the perspective of the Gate of Birth and Death, it also encompasses the myriad aspects of the universe, the five positions and hundred dharmas, and everything is none other than birth and death, because the dharmas of the six realms (referring to gods, humans, asuras, animals, hungry ghosts, and hell beings) are formed by the causes and conditions of delusion and defilement, and the dharmas of the four noble ones (referring to sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are formed by the causes and conditions of enlightenment and purity. In the world and beyond the world, there is not a single dharma that does not manifest from the causes and conditions of birth and death. Saying that these two gates are interdependent and inseparable means that without the One Mind True Suchness, there is no birth and death to be obtained, just as without a square, there is no delusion and enlightenment, just as without wetness, there is no ice and water. Without the One Mind birth and death, there is no True Suchness to be obtained, just as without delusion and enlightenment, there is no square, just as without ice and water, there is no wetness. Question: Why, based on the One Mind, are two gates shown? Answer: All dharmas inherently possess these two gates. Therefore, when the Buddhas preach the Dharma, they often rely on the two truths (referring to the ultimate truth and the conventional truth). The Gate of Mind True Suchness is the ultimate truth; the Gate of Mind Birth and Death is the conventional truth. Although it is said to be two truths, in reality it is only one dharma. Therefore, the two truths are perfectly integrated and inconceivable. Therefore, each gate encompasses all dharmas and is interdependent and inseparable. Furthermore, fully relying on the nature to generate the two practices of reverse and forward is called the Gate of Birth and Death; fully practicing the two practices of reverse and forward without changing the one nature is called the Gate of True Suchness. Furthermore, fully relying on principle to accomplish phenomena is called the Gate of Birth and Death; fully manifesting principle in phenomena is called the Gate of True Suchness. Furthermore, distinguishing between phenomena and principle is called the Gate of Birth and Death; obliterating phenomena and principle is called the Gate of True Suchness. Furthermore, from skillful means to attain reality is called the Gate of True Suchness; from reality to use skillful means is called the Gate of Birth and Death. Furthermore, distinguishing between skillful means and reality is called the Gate of Birth and Death; skillful means and reality...

不二。名真如門。又為實施權。依真如門說生滅門。開權顯實。指生滅門即真如門。又為實施權。開權顯實。皆生滅門。理則非權非實。名真如門。又隨智說。則生滅即真如門。隨情說。則真如即生滅門。隨情智說。則依於一心。有二種門也。問。既二門即是二諦。且七種二諦。如何相攝。答。若實有為俗。實有滅為真。俗即生滅門中執相應染所攝。真則與而言之。是生滅門中相似覺攝。奪而言之。只是不斷相應染攝。以是分別法執所取境故。若幻有為俗。幻有即空為真。俗亦執相應染所攝。真乃真如門中空義少分所攝。若幻有為俗。幻有即空不空共為真。俗同前攝。真乃生滅門中本覺義攝。亦攝真如門中少分空義。若幻有為俗。幻有即空不空。一切法趣空不空為真。俗同前攝。真即真如門攝。若幻有幻有即空皆名為俗。不有不空為真。俗即生滅門中不覺義攝。亦攝相似覺義。真即生滅門中本覺義攝。若幻有幻有即空皆名為俗。不有不空一切法趣不有不空為真。俗同前攝。真即真如門攝。若幻有幻有即空不有不空皆名為俗。一切法趣有趣空趣不有不空為真。俗即心生滅門。真即心真如門。方是此論之本旨也。問。五種三諦。如何相攝。答。幻有為俗。同前執相應染所攝。即空不空為真。點此不空名中道者。空即真如門

【現代漢語翻譯】 現代漢語譯本 不二。名為真如門（Tathata-gate）。又可作為實施權宜之法。依據真如門來說生滅門。這是爲了開顯權巧，彰顯真實，指出生滅門即是真如門。又可作為實施權宜之法，開顯權巧，彰顯真實，都是生滅門。從理上來說，既非權巧也非真實，這便名為真如門。又隨順智慧來說，生滅即是真如門；隨順情識來說，真如即是生滅門。隨順情識與智慧來說，則是依於一心，而有這兩種門。 問：既然二門就是二諦（Two Truths），那麼七種二諦是如何相互包含的呢？ 答：如果將實有視為世俗諦（conventional truth），將實有之滅視為真諦（ultimate truth），那麼世俗諦就屬於生滅門中與執著相應的染污所攝。真諦則從肯定方面來說，是生滅門中相似覺悟所攝；從否定方面來說，只是不斷除與執著相應的染污所攝，因為這是分別法執所取之境。 如果將幻有視為世俗諦，將幻有即空視為真諦，那麼世俗諦也屬於與執著相應的染污所攝。真諦則是真如門中空義的少部分所攝。 如果將幻有視為世俗諦，將幻有即空不空共同視為真諦，那麼世俗諦與前面相同。真諦則是生滅門中本覺義所攝，也攝取真如門中少部分的空義。 如果將幻有視為世俗諦，將幻有即空不空，一切法趨向空不空視為真諦，那麼世俗諦與前面相同。真諦即是真如門所攝。 如果將幻有、幻有即空都稱為世俗諦，將不有不空視為真諦，那麼世俗諦即是生滅門中不覺義所攝，也攝取相似覺義。真諦即是生滅門中本覺義所攝。 如果將幻有、幻有即空都稱為世俗諦，將不有不空，一切法趨向不有不空視為真諦，那麼世俗諦與前面相同。真諦即是真如門所攝。 如果將幻有、幻有即空、不有不空都稱為世俗諦，將一切法趨向有、趨向空、趨向不有不空視為真諦，那麼世俗諦即是心生滅門，真諦即是心真如門。這才是此論的根本宗旨。 問：五種三諦（Three Truths）是如何相互包含的呢？ 答：將幻有視為世俗諦，與前面一樣，屬於與執著相應的染污所攝。將即空不空視為真諦，點明此不空名為中道（Middle Way）。空即是真如門。

【English Translation】 English version 'Non-duality'. Named the Tathata-gate (True Thusness Gate). It also serves as a provisional means for implementation. Based on the Tathata-gate, the birth-and-death gate is explained. This is to reveal the expedient and manifest the real, pointing out that the birth-and-death gate is the Tathata-gate. It also serves as a provisional means for implementation, revealing the expedient and manifesting the real, all of which are the birth-and-death gate. In terms of principle, it is neither expedient nor real, and this is named the Tathata-gate. Furthermore, according to wisdom, birth-and-death is the Tathata-gate; according to sentiment, the Tathata is the birth-and-death gate. According to both sentiment and wisdom, there are two gates based on the one mind. Question: Since the two gates are the Two Truths, how do the seven types of Two Truths encompass each other? Answer: If 'real existence' is considered the conventional truth, and the 'cessation of real existence' is considered the ultimate truth, then the conventional truth belongs to the defilements associated with attachment within the birth-and-death gate. The ultimate truth, in an affirmative sense, is encompassed by the similar enlightenment within the birth-and-death gate; in a negative sense, it is merely the non-cessation of defilements associated with attachment, because it is the object taken by discriminative attachment to phenomena. If 'illusory existence' is considered the conventional truth, and 'illusory existence is emptiness' is considered the ultimate truth, then the conventional truth also belongs to the defilements associated with attachment. The ultimate truth is encompassed by a small portion of the meaning of emptiness within the Tathata-gate. If 'illusory existence' is considered the conventional truth, and 'illusory existence is both emptiness and non-emptiness' is considered the ultimate truth, then the conventional truth is the same as before. The ultimate truth is encompassed by the original enlightenment meaning within the birth-and-death gate, and also encompasses a small portion of the meaning of emptiness within the Tathata-gate. If 'illusory existence' is considered the conventional truth, and 'illusory existence is both emptiness and non-emptiness, and all dharmas tend towards emptiness and non-emptiness' is considered the ultimate truth, then the conventional truth is the same as before. The ultimate truth is encompassed by the Tathata-gate. If 'illusory existence' and 'illusory existence is emptiness' are both called the conventional truth, and 'neither existence nor non-existence' is considered the ultimate truth, then the conventional truth is encompassed by the meaning of non-enlightenment within the birth-and-death gate, and also encompasses the meaning of similar enlightenment. The ultimate truth is encompassed by the original enlightenment meaning within the birth-and-death gate. If 'illusory existence' and 'illusory existence is emptiness' are both called the conventional truth, and 'neither existence nor non-existence, and all dharmas tend towards neither existence nor non-existence' is considered the ultimate truth, then the conventional truth is the same as before. The ultimate truth is encompassed by the Tathata-gate. If 'illusory existence', 'illusory existence is emptiness', and 'neither existence nor non-existence' are all called the conventional truth, and 'all dharmas tend towards existence, tend towards emptiness, and tend towards neither existence nor non-existence' is considered the ultimate truth, then the conventional truth is the mind's birth-and-death gate, and the ultimate truth is the mind's Tathata-gate. This is the fundamental principle of this treatise. Question: How do the five types of Three Truths encompass each other? Answer: 'Illusory existence' is considered the conventional truth, and as before, belongs to the defilements associated with attachment. 'Emptiness and non-emptiness' is considered the ultimate truth, pointing out that this non-emptiness is called the Middle Way. Emptiness is the Tathata-gate.

中空義少分。中即生滅門中本覺義耳。若一切法趣空不空。點此不空名中道者。空即真如門中空義。中即真如門中不空義也。若分幻有幻有即空之俗以為真俗兩諦。指不有不空之真名中諦者。俗是執相應染所攝。真是相似覺攝。中是本覺攝也。若一切法趣中者。俗與真仍同前攝。中乃真如門中不空義攝也。若圓妙三諦者。真即真如門中空義。俗即全攝生滅門中覺不覺義。中即真如門中不空義也。一心二門。展轉不相離故。所以一心三諦圓融不可思議。須知理中本具三諦。但以理融事。則無事而非理。故束三為二。事中亦具三諦。但以事顯理。則無理而非事。故束三為一也。

次各釋二門二。初釋心真如門。二釋心生滅門。初中二。初正釋此心真如相。二即示大乘體。初又二。初正詮法體。二明隨順悟入。初又二。初借言詮法。二顯法離言。今初。

心真如者。即是一法界大總相法門體。以心本性。不生不滅相。一切諸法。皆由妄念而有差別。若離妄念。則無境界差別之相。是故諸法從本已來。性離語言。一切文字。不能顯說。離心攀緣。無有諸相。究竟平等。永無變異。不可破壞。唯是一心。說名真如故　心。即指眾生現前介爾之心。真。謂其性不妄。以非肉團。亦非緣影。非有內外中間過現未來分劑方

【現代漢語翻譯】 現代漢語譯本：

『中空義少分』，這裡的『中』指的是生滅門中的本覺之義。如果說一切法歸於空與不空，將這不空之處稱為中道，那麼『空』指的是真如門中的空義，『中』指的是真如門中的不空義。如果將幻有的幻有，即空的俗諦，分為真俗二諦，並指不有不空的真諦為中諦，那麼俗諦是與執著相應的染污所攝，真諦是相似覺所攝，中諦是本覺所攝。如果說一切法歸於『中』，那麼俗諦與真諦仍然同前所攝，『中』則為真如門中的不空義所攝。如果說是圓妙三諦，那麼真諦指的是真如門中的空義，俗諦是全盤攝取生滅門中的覺與不覺之義，『中』指的是真如門中的不空義。一心二門，輾轉不相分離，所以一心三諦圓融不可思議。須知理體中本自具足三諦，但以理融攝事，則無事而非理，所以將三諦歸束為二。事相中也具足三諦，但以事相顯現理體，則無理而非事，所以將三諦歸束為一。

接下來分別解釋二門。首先解釋心真如門，然後解釋心生滅門。在心真如門中，又分為兩部分：首先是正確解釋此心真如之相，其次是揭示大乘的體性。在正確解釋此心真如之相中，又分為兩部分：首先是借用語言來詮釋法，其次是闡明法超越語言。現在開始第一部分。

『心真如者，即是一法界大總相法門體』。因為心的本性是不生不滅的，一切諸法都是由於妄念而產生差別。如果遠離妄念，就沒有境界差別的現象。所以諸法從本來就是這樣，其自性離於語言，一切文字都不能完全表達，遠離心的攀緣，就沒有諸種現象，達到究竟平等，永遠沒有變異，不可破壞，唯有一心，所以稱之為真如。這裡的心，指的是眾生當下介爾一念之心。『真』，指的是它的性質不虛妄，因為它不是肉團，也不是緣影，不是有內外中間過去現在未來這些區分。

【English Translation】 English version:

'The meaning of emptiness is a small part of the middle.' Here, 'middle' refers to the meaning of original enlightenment (本覺, Benjue) within the gate of birth and death. If it is said that all dharmas return to emptiness and non-emptiness, and this non-emptiness is called the Middle Way (中道, Zhongdao), then 'emptiness' refers to the meaning of emptiness within the gate of Suchness (真如, Zhenru), and 'middle' refers to the meaning of non-emptiness within the gate of Suchness. If the illusory existence of illusion, that is, the conventional truth (俗諦, Sudhi) of emptiness, is divided into two truths, conventional and ultimate, and the ultimate truth of neither existence nor non-existence is referred to as the Middle Truth (中諦, Zhongdi), then the conventional truth is encompassed by defilements corresponding to attachment, the ultimate truth is encompassed by similar enlightenment, and the Middle Truth is encompassed by original enlightenment. If it is said that all dharmas return to the 'middle,' then the conventional and ultimate truths are still encompassed as before, and the 'middle' is encompassed by the meaning of non-emptiness within the gate of Suchness. If it is the perfect and wonderful three truths, then the ultimate truth refers to the meaning of emptiness within the gate of Suchness, the conventional truth fully encompasses the meaning of enlightenment and non-enlightenment within the gate of birth and death, and the 'middle' refers to the meaning of non-emptiness within the gate of Suchness. The one mind and two gates are inseparable, so the three truths of the one mind are perfectly harmonized and inconceivable. It should be known that the principle inherently possesses the three truths, but when principle merges with phenomena, there is no phenomenon that is not principle, so the three are bound into two. Phenomena also possess the three truths, but when phenomena reveal principle, there is no principle that is not phenomena, so the three are bound into one.

Next, each of the two gates will be explained. First, the Mind Suchness Gate (心真如門, Xin Zhenru Men) will be explained, and then the Mind Birth and Death Gate (心生滅門, Xin Shengmie Men) will be explained. Within the Mind Suchness Gate, there are two parts: first, the correct explanation of the aspect of this Mind Suchness, and second, the revelation of the essence of Mahayana. Within the correct explanation of the aspect of this Mind Suchness, there are two parts: first, using language to explain the Dharma, and second, clarifying that the Dharma transcends language. Now, we begin with the first part.

'Mind Suchness is the body of the Dharma Gate of the Great Totality of the One Dharma Realm (一法界大總相法門體, Yi Fajie Da Zongxiang Famen Ti).' Because the nature of the mind is neither born nor dies, all dharmas arise from deluded thoughts and have differences. If deluded thoughts are abandoned, there will be no phenomena of difference in realms. Therefore, dharmas have been like this from the beginning, their nature is apart from language, all words cannot fully express it, apart from the mind's clinging, there are no phenomena, reaching ultimate equality, forever without change, indestructible, only the one mind, therefore it is called Suchness. Here, 'mind' refers to the present moment of the mind of sentient beings. 'Suchness' refers to its nature being not false, because it is not a mass of flesh, nor a reflection of conditions, not having distinctions of inside, outside, middle, past, present, and future.

隅等妄相故。如。謂其性不異。無生無滅。無垢無凈。無增無減。無別異故。蓋真如不變隨緣。舉體而為眾生現前介爾之心。此心隨緣不變。仍即真如法界全體。故云即是一法界大總相法門體也。從來無二。強名為一。諸法本源。強名法界。絕待無外。強名曰大。一相無相。無差別相。強名總相。可軌可持。強名為法。無所不通。強名為門。譬如大海。舉體成漚。研此一漚。別無自體。唯攬大海濕性為體。只此一漚濕性。便是大海全體濕性。更非有二性。更非有別相故。又如日光。舉體入隙。研此隙光。別無自體。唯攬日輪光明為體。只此一隙明性。便是日輪全體明性。更非有二性。更非有別相故。以心本性下。釋成此義。謂以眾生現前介爾心之本性。前無始。故不生。后無終。故不滅。譬如虛空。非是暫有。非可暫無。而亦不同虛空對色所顯之相。故不得已。強名之為不生不滅相也。此中應有問曰。經中每言心生法生。心滅法滅。今現見一切諸法。種種生滅差別。豈非即是心之生滅。胡云不生不滅相耶。故今釋曰。一切諸法。皆由妄念而有差別。譬如翳目。妄見空華。若離妄念。則無境界差別之相。譬如翳病既除。則無空華起滅相也。是故心之真如。即是諸法真如。諸法真如。即心真如。心既從本已來性離語言。一

【現代漢語翻譯】 現代漢語譯本 因為執著于邊際等虛妄的表象。例如，認為它的本性沒有差異，不生不滅，沒有污垢沒有潔凈，沒有增加沒有減少，沒有區別沒有差異。因為真如不變而隨緣，整個本體成為眾生眼前微小的心念。這個心念隨緣而不變，仍然是真如法界的全體。所以說就是一法界大總相法門體。從來沒有二，勉強稱之為一。諸法的本源，勉強稱之為法界。絕對而無外，勉強稱之為大。一相而無相，沒有差別之相，勉強稱之為總相。可以遵循可以保持，勉強稱之為法。無所不通，勉強稱之為門。譬如大海，整個本體形成水泡。研究這個水泡，沒有其他的自體，只是包含著大海的濕性作為本體。僅僅這個水泡的濕性，就是大海全體的濕性，更沒有兩種性質，更沒有其他的表象。又如日光，整個本體進入縫隙。研究這個縫隙中的光，沒有其他的自體，只是包含著日輪的光明作為本體。僅僅這個縫隙中的明性，就是日輪全體的明性，更沒有兩種性質，更沒有其他的表象。 以『心本性』以下，解釋成就這個意義。意思是說，以眾生眼前微小的心念的本性，前面沒有開始，所以不生；後面沒有終結，所以不滅。譬如虛空，不是暫時存在，也不是可以暫時沒有。但也不同於虛空相對於顏色所顯現的表象，所以不得已，勉強稱之為不生不滅相。這裡應該有人提問說，經中經常說『心生法生，心滅法滅』。現在親眼看見一切諸法，種種生滅的差別，難道不是就是心的生滅嗎？為什麼說是不生不滅相呢？所以現在解釋說，一切諸法，都是由於虛妄的念頭而有差別。譬如眼睛有翳病，虛妄地看見空中的花朵。如果離開虛妄的念頭，就沒有境界差別的表象。譬如翳病已經消除，就沒有空中花朵生起滅去的表象。因此，心的真如，就是諸法的真如。諸法的真如，就是心的真如。心既然從本來就已經遠離語言，一

【English Translation】 English version Because of clinging to marginal and other illusory appearances. For example, it is considered that its nature is not different, without arising and ceasing, without defilement and purity, without increase and decrease, without distinction and difference. Because the True Thusness (Tathata) is unchanging yet adapts to conditions, the entire essence becomes the minute thought in the present moment of sentient beings. This thought adapts to conditions without changing, and remains the entirety of the Dharma Realm of True Thusness. Therefore, it is said to be the 'One Dharma Realm, the Great Totality of Dharma-Door Essence'. From the beginning, there has never been two, but it is forcibly called 'one'. The origin of all dharmas is forcibly called the 'Dharma Realm'. Absolutely independent and without exterior, it is forcibly called 'Great'. One aspect and yet without aspect, without the aspect of difference, it is forcibly called 'Totality of Aspects'. It can be followed and maintained, and is forcibly called 'Dharma'. All-pervading, it is forcibly called 'Door'. For example, the great ocean, the entire essence forms a bubble. Examining this one bubble, there is no other self-nature, but only embraces the wet nature of the great ocean as its essence. This one bubble's wet nature is precisely the entire wet nature of the great ocean, and there are no two natures, nor are there different appearances. Furthermore, like sunlight, the entire essence enters a crevice. Examining this light in the crevice, there is no other self-nature, but only embraces the light of the sun disc as its essence. This one crevice's bright nature is precisely the entire bright nature of the sun disc, and there are no two natures, nor are there different appearances. From 'The Mind's Original Nature' onwards, explaining and accomplishing this meaning. It means that, with the original nature of the minute thought in the present moment of sentient beings, there is no beginning before, so it does not arise; there is no end after, so it does not cease. For example, space, it is not temporarily existent, nor can it be temporarily non-existent. But it is also different from the appearance of space relative to color, so reluctantly, it is called the 'non-arising and non-ceasing aspect'. Here, someone should ask, 'In the sutras, it is often said, 'When the mind arises, the dharma arises; when the mind ceases, the dharma ceases.' Now, we see with our own eyes that all dharmas have various differences of arising and ceasing. Isn't that precisely the arising and ceasing of the mind? Why do you say it is a non-arising and non-ceasing aspect?' Therefore, now it is explained that all dharmas have differences due to deluded thoughts. For example, if the eyes have cataracts, one falsely sees flowers in the sky. If one is free from deluded thoughts, there is no appearance of difference in the realm. For example, if the cataract disease is removed, there is no appearance of flowers arising and ceasing in the sky. Therefore, the True Thusness (Tathata) of the mind is the True Thusness of all dharmas. The True Thusness of all dharmas is the True Thusness of the mind. Since the mind has been inherently free from language from the beginning, one

切文字不能顯說。離心攀緣。無有諸相。究竟平等。永無變異。不可破壞。所以諸法亦即從本已來。性離語言。乃至不可破壞也。是則一切諸佛。一切眾生。一切假實國土。究竟唯一凈心為體。一心之外。更無餘法。故不得已。說名為真如也。

二顯法離言

從本已來。不可言說。不可分別。一切言說。唯假非實。但隨妄念。無所有故。言真如者。此亦無相。但是一切言說中極。以言遣言。非其體性有少可遣。有少可立　此明心真如性。即是一切法真如性。言語道斷。故不可言說。心行處滅。故不可分別。且如世間諸物。尚且喚火不熱。喚水不濕。故亦不可言說。念火不燒。念水不浸。故亦不可分別。況復真如第一義諦。離過絕非。唯是自覺聖智之所冥證。如何而可言說及分別耶。以一切言說。唯是假名。非有實義。但隨妄念之所強立。畢竟無所有故。此中應有問曰。既云不可言說。則真如二字。獨非言耶。既云不可分別。則真如不生滅相。獨非相耶。故今釋曰。言真如者。此亦無相。但是一切言說中極。以言遣言而已。如唯識論云。真如亦是假施設名。遮撥為無。故說為有。遮執為有。故說為空。勿謂虛幻。故說為實。理非妄倒。故名真如。不同余宗離色心等有實常法。名曰真如。(文)即是言說中極

【現代漢語翻譯】 現代漢語譯本 切文字不能直接表達（真如的實相）。它超越了心的攀緣和執著，沒有各種表象，達到究竟的平等，永遠不會改變，不可破壞。因此，一切諸法從根本上來說，其自性就遠離語言文字，乃至不可破壞。所以說，一切諸佛（Buddha，覺悟者），一切眾生（sentient beings），一切虛假的和真實的國土，究竟都是以唯一的清凈心為本體。在一心之外，再沒有其他法。所以不得已，才說它叫做真如（Tathata，如實）啊。

二、闡明法遠離言語

從根本上來說，真如不可用言語表達，不可用分別心去理解。一切言語，都只是假借，並非真實。只是隨著虛妄的念頭而產生，畢竟是空無所有的。說到『真如』，這（個名稱）也沒有（實在的）相狀，只是在一切言語中，用言語來排除（對真如的）執著。並非真如的體性有少許可以排除，有少許可以建立。這裡闡明了心的真如自性，就是一切法的真如自性。言語的道路斷絕，所以不可用言語表達。心的活動停止，所以不可用分別心去理解。比如世間的各種事物，尚且說『火』並不熱，說『水』並不濕，所以也不可用言語表達。念『火』不會燃燒，念『水』不會浸濕，所以也不可用分別心去理解。更何況真如第一義諦，超越了過失，斷絕了錯誤，唯有自覺的聖智才能默默地證悟，怎麼可以用言語表達和分別呢？因為一切言語，都只是假名，沒有真實的意義，只是隨著虛妄的念頭而勉強建立，畢竟是空無所有的。這裡應該有人會問：既然說不可用言語表達，那麼『真如』這兩個字，難道不是言語嗎？既然說不可用分別心去理解，那麼真如不生不滅的相，難道不是相嗎？所以現在解釋說：說到『真如』，這（個名稱）也沒有（實在的）相狀，只是在一切言語中，用言語來排除（對真如的）執著罷了。如《唯識論》（Vijnaptimatrata-siddhi-sastra）所說：『真如』也只是假借施設的名稱，爲了遮止撥無（真如）的說法，所以說它『有』；爲了遮止執著（真如）為『有』的說法，所以說它『空』；爲了避免認為（真如）是虛幻的，所以說它是『實』，（因為真如的）理體並非虛妄顛倒，所以叫做『真如』。不同於其他宗派，認為離開色心等法，有真實常住的法，叫做『真如』。《唯識論》的文句，就是言語中最高的表達。

【English Translation】 English version The true nature cannot be explicitly expressed through written words. It transcends the mind's clinging and attachment, is devoid of all forms, attains ultimate equality, never changes, and is indestructible. Therefore, all dharmas (phenomena) are, from their very origin, inherently separate from language, even to the point of being indestructible. Thus, all Buddhas (enlightened ones), all sentient beings, all illusory and real lands, are ultimately embodied by the one pure mind. Beyond this one mind, there are no other dharmas. Therefore, reluctantly, it is called Tathata (suchness).

  1. Revealing that the Dharma is Separate from Words

From the very beginning, it is inexpressible and incomprehensible through discrimination. All words are merely borrowed and not real. They arise only with deluded thoughts and are ultimately empty. When we speak of 'Tathata,' this (name) also has no (real) form; it is merely the ultimate among all words, using words to dispel (attachment to) words. It is not that the nature of Tathata has anything that can be dispelled or established. This clarifies that the true nature of the mind, Tathata, is the true nature of all dharmas. The path of language is cut off, so it cannot be expressed in words. The activity of the mind ceases, so it cannot be comprehended through discrimination. For example, even worldly things, we say that 'fire' is not hot, and 'water' is not wet, so they cannot be expressed in words. Thinking of 'fire' does not burn, and thinking of 'water' does not immerse, so they cannot be comprehended through discrimination. How much more so is the ultimate truth of Tathata, which transcends faults and cuts off errors, only to be silently realized by self-aware holy wisdom? How can it be expressed and discriminated through words? Because all words are merely provisional names, without real meaning, only forcibly established with deluded thoughts, and ultimately empty. Here, someone might ask: Since it is said that it cannot be expressed in words, are the two words 'Tathata' not words? Since it is said that it cannot be comprehended through discrimination, is the form of Tathata, which is neither born nor dies, not a form? Therefore, it is now explained: When we speak of 'Tathata,' this (name) also has no (real) form; it is merely using words to dispel (attachment to) words among all words. As the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'Tathata' is also a provisionally established name, to prevent the denial of (Tathata), so it is said to 'exist'; to prevent attachment to (Tathata) as 'existing,' so it is said to be 'empty'; to avoid thinking of (Tathata) as illusory, so it is said to be 'real,' (because the) principle is not false or inverted, so it is called 'Tathata.' It is different from other schools, which believe that there is a real and permanent dharma apart from form, mind, etc., called 'Tathata.' The text of the Vijnaptimatrata-siddhi-sastra is the highest expression among words.

。以言遣言之旨也。又恐迷者聞此遣言。謬計有法可遣。故云。非其體性有少可遣。仍恐迷者聞說無遣。謬計有法可立。故云非其體性有少可立。夫非少可遣。則非頑空。非少可立。則非幻有。由非幻有。故成真實空義。由非頑空。故成真實不空義也。梁本云。此真如體。無有可遣。以一切法悉皆真故。亦無可立。以一切法皆同如故。大佛頂經云。五陰。六入。十二處。十八界。生滅去來。皆如來藏妙真如性。即是無可遣義。又云。性真常中。求于去來迷悟生死。了無所得。即是無可立義。初正詮法體竟。

二明隨順悟入

問曰。若如是者。眾生云何隨順悟入。答曰。若知雖說一切法。而無能說所說。雖念一切法。而無能念所念。爾時隨順。妄念都盡。名為悟入　真如即是一切法之實性。亦是一切說之實性。亦是一切念之實性。故原不在一切法一切說一切念外。但以不變隨緣。舉體而為能說所說能念所念。隨緣不變。舉凡能說所說能念所念。皆是真如性恒平等。無別異故。眾生不知。于真如平等法中。妄計能所說念以為實有。則是違逆真如。然終不出真如性外。亦可名為理即隨順。若即此妄念。聞大乘法。能知無性。是為名字隨順。若令此知唸唸相續以成思慧。是為觀行隨順。若令此知任運淳熟以成修慧

【現代漢語翻譯】 現代漢語譯本：這是用言語來表達超越言語的宗旨。又恐怕迷惑的人聽到這種超越言語的說法，錯誤地認為有某種方法可以用來超越，所以說，『並非其體性有絲毫可以超越』。又仍然恐怕迷惑的人聽到說沒有可以超越的，錯誤地認為有某種法可以建立，所以說，『並非其體性有絲毫可以建立』。如果不是絲毫可以超越，那就不是頑固的空無；如果不是絲毫可以建立，那就不是虛幻的存在。因為不是虛幻的存在，所以成就真實的空義；因為不是頑固的空無，所以成就真實的不空義。梁朝的譯本說：『這真如的本體，沒有任何可以去除的，因為一切法都完全是真如；也沒有任何可以建立的，因為一切法都與真如相同。』《大佛頂經》說：『五陰（色、受、想、行、識，構成人身的五種要素），六入（眼、耳、鼻、舌、身、意六種感覺器官），十二處（六根和六塵），十八界（六根、六塵、六識），生滅去來，都是如來藏（Tathagatagarbha，如來所藏的功德）妙真如性。』這就是無可去除的意義。又說：『在真性常住之中，尋求去來、迷惑、覺悟、生死，完全沒有所得。』這就是無可建立的意義。以上是正式詮釋法體完畢。

二、闡明隨順悟入

問：如果像這樣，眾生如何隨順而悟入呢？答：如果知道雖然說一切法，卻沒有能說和所說；雖然念一切法，卻沒有能念和所念，這時就是隨順，妄念完全止息，就叫做悟入。真如（Tathata，事物的真實如是的狀態）就是一切法的實性，也是一切說的實性，也是一切唸的實性。所以原本就不在一切法、一切說、一切念之外。只是以不變隨順因緣，整個本體都成為能說所說、能念所念。隨順因緣而不變，凡是能說所說、能念所念，都是真如的本性，恒常平等，沒有差別。眾生不知道，在真如平等的法中，錯誤地認為能說所說、能念所念是真實存在的，這就是違背真如。然而最終也無法超出真如的本性之外，也可以稱為理上的隨順。如果就在這妄念中，聽到大乘佛法，能夠知道其沒有自性，這就是名字上的隨順。如果使這種知見唸唸相續，形成思慧，這就是觀行上的隨順。如果使這種知見自然純熟，形成修慧。

【English Translation】 English version: This is the essence of using words to express that which transcends words. Furthermore, fearing that those who are deluded might hear this talk of transcending words and mistakenly think there is some method that can be used to transcend, it is said, 'It is not that its essence has the slightest thing that can be transcended.' And still fearing that those who are deluded might hear that there is nothing that can be transcended and mistakenly think there is some dharma that can be established, it is said, 'It is not that its essence has the slightest thing that can be established.' If it is not the slightest thing that can be transcended, then it is not a stubborn emptiness; if it is not the slightest thing that can be established, then it is not an illusory existence. Because it is not an illusory existence, it accomplishes the meaning of true emptiness; because it is not a stubborn emptiness, it accomplishes the meaning of true non-emptiness. The Liang Dynasty version says: 'This true suchness (Tathata) body has nothing that can be removed, because all dharmas are completely true suchness; nor is there anything that can be established, because all dharmas are the same as true suchness.' The Shurangama Sutra (Da Fo Ding Jing) says: 'The five skandhas (Wuyin, the five aggregates of form, feeling, perception, volition, and consciousness), the six entrances (Liuru, the six sense organs), the twelve places (Shi er chu, the six sense organs and their corresponding objects), the eighteen realms (Shi ba jie, the six sense organs, their objects, and the corresponding consciousnesses), arising, ceasing, going, and coming, are all the wonderful true suchness nature of the Tathagatagarbha (Rulaizang, the womb of the Tathagata).' This is the meaning of nothing that can be removed. It also says: 'Within the true and constant nature, seeking coming and going, delusion and enlightenment, birth and death, there is absolutely nothing to be obtained.' This is the meaning of nothing that can be established. The initial formal explanation of the dharma body is complete.

  1. Explaining Following and Entering into Enlightenment

Question: If it is like this, how do sentient beings follow and enter into enlightenment? Answer: If one knows that although all dharmas are spoken, there is no speaker or spoken; although all dharmas are thought of, there is no thinker or thought of, at that time one is following, and deluded thoughts are completely exhausted, which is called entering into enlightenment. True suchness (Tathata) is the real nature of all dharmas, also the real nature of all speaking, also the real nature of all thinking. Therefore, it is originally not outside of all dharmas, all speaking, and all thinking. It is only that, with unchangingness following conditions, the entire body becomes the speaker and the spoken, the thinker and the thought of. Following conditions without changing, all that is spoken and thought of is the nature of true suchness, constantly equal, without difference. Sentient beings do not know this, and in the equal dharma of true suchness, they mistakenly think that the speaker, the spoken, the thinker, and the thought of are truly existent, which is contrary to true suchness. However, ultimately they cannot go beyond the nature of true suchness, and this can also be called following in principle. If, in this very deluded thought, one hears the Mahayana Dharma and can know that it has no self-nature, this is called following in name. If one causes this knowledge to continue moment by moment, forming thought-wisdom, this is called following in contemplation. If one causes this knowledge to naturally ripen, forming cultivation-wisdom.

。是為相似隨順。若由此知助發妙觀察智。觸證真如。是為妄念都盡。即是分證隨順。轉名為悟入也。問。妄念都盡。應是究竟位相。何名分證。答。真見道時。一切分別不現行故。所證真如無分劑故。亦得名都盡也。此後所有增進。並是無漏智品。名為真修。不同有漏聞思修慧。名為緣修。是故不復名妄念也。問。真修增進。固不名妄念矣。出觀之時。仍有微細無明妄念現行。那名都盡。答。出觀偶起微細妄念。即不名為隨順。所謂唯聖罔唸作狂也。名字能知妄念無性。亦即名為隨順。所謂唯狂克唸作聖也。以要言之。理即純逆。究竟純順。名字以上。等覺以下。皆悉逆順相雜。譬如初夜白月。至十四夜。明雖漸增。黑相未盡。但分證已得無漏。永不退轉。譬如哉生明月。光照大地。亦得名為妄念都盡也。初正釋此心真如相竟。

二即示大乘體二。初略標釋。二廣釋成。今初。

複次真如者。依言說建立。有二種別。一真實空。究竟遠離不實之相。顯實體故。二真實不空。本性具足無邊功德。有自體故　真如離言說相。仍依言說建立者。望下生滅門故。強於無名相體。藉此假名說之。令人因假名指。得見實體月也。然真如尚非是一。安有二別。特以遍計本無。依他如幻。故名為真實空。圓成本具。複名

【現代漢語翻譯】 現代漢語譯本：這就是相似的隨順。如果由此得知能幫助啓發妙觀察智，接觸並證悟真如（宇宙萬物的真實本性），這就是妄念完全止息，也就是部分證悟的隨順，進而轉名為悟入。問：妄念完全止息，應該是在究竟的果位，為什麼稱為分證？答：在真正見道的時候，一切分別念都不再現行，所證悟的真如沒有分割的部分，因此也可以稱為完全止息。此後所有的增進，都是無漏智慧的品類，稱為真修，不同於有漏的聞、思、修所生的智慧，稱為緣修，所以不再稱為妄念。問：真修的增進，固然不稱為妄念了，但出觀的時候，仍然有微細的無明妄念現行，那怎麼能稱為完全止息？答：出觀時偶爾生起的微細妄念，就不稱為隨順了，這就是所謂的『唯有聖人也會有心不在焉而犯錯的時候』。能在名字位上知道妄念沒有自性，也就稱為隨順，這就是所謂的『唯有狂者才能克制妄念而成聖』。總而言之，在理上是完全違逆，在究竟位上是完全隨順。在名字位以上，等覺位以下，都是違逆和隨順相互夾雜。譬如初夜的白月，到十四夜，光明雖然逐漸增加，但黑暗的形象還沒有完全消失。但分證已經得到無漏，永遠不會退轉，譬如哉生明月，光照大地，也可以稱為妄念完全止息。以上是最初正確地解釋此心真如相完畢。 二、接下來開示大乘的體性，分為二部分。首先是簡略地標示和解釋，然後是廣泛地解釋和成就。現在開始第一部分。 其次，真如（宇宙萬物的真實本性）是依據言說而建立的，有兩種區別。一是真實空，究竟遠離不真實的現象，這是爲了彰顯實體。二是真實不空，本性具足無邊的功德，這是因為具有自體。真如（宇宙萬物的真實本性）遠離言說之相，仍然依據言說而建立，這是爲了對應下面的生滅門。勉強在沒有名稱和形象的體性上，借用這個假名來說明，使人通過假名指引，得以見到真實的月亮。然而真如尚且不是一，哪裡會有兩種區別？特別是因為遍計所執本來沒有，依他起如幻，所以稱為真實空。圓成實性本自具足，又稱為真實不空。

【English Translation】 English version: This is called 'similarity and accordance'. If, through this, one understands and helps to develop the Wonderful Observing Wisdom (妙觀察智), and touches and realizes Suchness (真如, the true nature of all things), this is called the complete cessation of deluded thoughts, which is partial realization and accordance, and is then renamed 'entering into enlightenment'. Question: The complete cessation of deluded thoughts should be the ultimate state, so why is it called 'partial realization'? Answer: Because at the time of true seeing of the Path, all discriminations do not manifest, and the Suchness realized has no divisions, it can also be called complete cessation. All subsequent progress is of the category of undefiled wisdom, called 'true cultivation', which is different from the defiled wisdom of hearing, thinking, and cultivating, called 'conditional cultivation', so it is no longer called deluded thoughts. Question: The progress of true cultivation is certainly not called deluded thoughts, but when coming out of meditation, there are still subtle ignorant deluded thoughts manifesting, so how can it be called complete cessation? Answer: The subtle deluded thoughts that occasionally arise when coming out of meditation are not called accordance. This is what is meant by 'even sages sometimes make mistakes due to absentmindedness'. Being able to know that deluded thoughts have no inherent nature at the level of name and concept is also called accordance. This is what is meant by 'only the mad can overcome deluded thoughts and become a sage'. In short, in principle, it is completely contrary, and in the ultimate state, it is completely in accordance. From the level of name and concept up to the level of near-perfect enlightenment, there is a mixture of contrariness and accordance. It is like the white moon on the first night, and by the fourteenth night, although the light gradually increases, the darkness has not completely disappeared. But partial realization has already obtained the undefiled, and will never regress. It is like the bright moon born, shining on the earth, and can also be called the complete cessation of deluded thoughts. The initial correct explanation of the Suchness aspect of this mind is now complete. 2. Next, to reveal the essence of Mahayana, in two parts. First, a brief indication and explanation, then a broad explanation and accomplishment. Now begins the first part. Furthermore, Suchness (真如, the true nature of all things) is established based on language, and has two distinctions. First, true emptiness, ultimately far from unreal phenomena, to reveal the substance. Second, true non-emptiness, inherently possessing boundless merits, because it has its own nature. Suchness (真如, the true nature of all things) is apart from the aspect of language, yet is established based on language, this is to correspond to the gate of arising and ceasing below. Forcibly using this provisional name to describe the nature that has no name or form, so that people can see the real moon through the guidance of the provisional name. However, Suchness is not even one, so how can there be two distinctions? Especially because the completely conceptualized has no inherent existence, and the dependent arising is like illusion, so it is called true emptiness. The perfectly accomplished reality is inherently complete, and is also called true non-emptiness.

真實不空。由空遍計依他。方顯圓成不空。譬如了蛇非有。達繩非實。方顯麻體不空。由見圓成不空。方信遍依非有。譬如見麻四微。則知蛇固本無。繩亦非實也。只此眾生現前介爾心性。本無實我實法。亦無五位百法百界千如差別幻相。故云究竟遠離不實之相。由此顯示心性全妄即真。真常獨露。故云顯實體也。既顯實體。則知此心本性。法爾具足無邊功德。所謂理具三千。事造三千。一切德相。一切業用。同真如體。無分別故。故得塵塵華藏。唸唸毗盧。互遍互融。亦無所在。以空與不空。唯是一心真如體故。此真如體。即是大乘體也。

二廣釋成三。初釋空義。二釋不空義。今初。

複次真實空者。從本已來。一切染法不相應故。離一切法差別相故。無有虛妄分別心故。應知真如。非有相。非無相。非(亦)有(亦)無相。非非有(非)無相。非一相。非異相。非(亦)一(亦)異相。非非一(非)異相。略說以一切眾生妄分別心所不能觸(證)故立為空。據實道理。妄念非有。空性亦空。以所遮是無。能遮亦無故　此申明真實空者。但表真如體上。本無染妄。故以空字遮其妄有。非指此空以為真如體也。現前介爾心性。從本已來。覓之了不可得。如何得與染法相應。如何得有差別法相。何處可容

【現代漢語翻譯】 現代漢語譯本：真實不空。由於空性，才能普遍認知依他起性（Paratantra-svabhava，緣起性）。從而彰顯圓成實性（Parinispanna-svabhava，圓滿成就的自性）的不空。譬如明白蛇並非真實存在，瞭解繩子並非實有，才能顯現麻繩的本體是不空的。由於見到圓成實性的不空，才能相信遍計所執性（Parikalpita-svabhava，虛妄分別的自性）並非真實存在。譬如見到麻繩由微細的四種元素組成，就知道蛇原本就不存在，繩子也不是真實的。僅僅是眾生當下這一念心性，本來就沒有真實的『我』和真實的『法』，也沒有五位百法、百界千如的差別幻相。所以說，最終遠離不真實的現象。由此顯示心性完全虛妄即是真實，真常之性獨自顯露，所以說是顯現實體。既然顯現實體，就知道這顆心的本性，自然具足無邊的功德，這就是所謂的理具三千，事造三千，一切功德相，一切作用，都與真如本體相同，沒有分別的緣故。所以才能達到塵塵華藏，唸唸毗盧（Vairocana，光明遍照），互相遍佈互相融合，也沒有固定的處所。因為空與不空，唯一是心的真如本體的緣故。這真如本體，就是大乘的本體。

接下來廣泛解釋『成三』，首先解釋空義，然後解釋不空義。現在開始解釋空義。

再次說明，真實的空，從根本以來，與一切染污法不相應，遠離一切法的差別相，沒有虛妄分別心，應當知道真如，非有相，非無相，非亦有亦無相，非非有非無相，非一相，非異相，非亦一亦異相，非非一非異相。簡略地說，因為一切眾生的妄想分別心無法觸及（證悟），所以立為空。根據真實的道理，妄念並非真實存在，空性也是空。因為所要遮止的是『無』，能遮止的也是『無』。這裡申明真實的空，只是表明真如本體上，本來就沒有染污和虛妄，所以用『空』字來遮止虛妄的存在，並非指這個『空』就是真如本體。當下這一念心性，從根本以來，尋找它，完全找不到，怎麼能與染污法相應？怎麼能有差別法相？哪裡能夠容納虛妄分別心呢？

【English Translation】 English version: 'True Non-Emptiness'. It is through emptiness that the Paratantra-svabhava (dependent nature) is universally cognized, thereby revealing the non-emptiness of the Parinispanna-svabhava (perfected nature). For example, by realizing that a snake is not real and understanding that a rope is not substantial, the non-empty nature of the hemp rope is revealed. By seeing the non-emptiness of the Parinispanna-svabhava, one can believe that the Parikalpita-svabhava (imagined nature) is not real. For example, by seeing that a hemp rope is composed of subtle elements, one knows that the snake never existed and that the rope is also not real. This very mind-essence of sentient beings, in its present moment, originally has no real 'self' or real 'dharmas', nor does it have the illusory appearances of the five categories of the hundred dharmas, the hundred realms, or the thousand suchnesses. Therefore, it is said to be ultimately free from unreal appearances. This shows that the mind-essence, being entirely illusory, is precisely the truth, and the true and constant nature is uniquely revealed. Therefore, it is said to reveal the true substance. Since the true substance is revealed, it is known that the original nature of this mind inherently possesses boundless merits, which is the so-called 'three thousand inherent in principle' and 'three thousand created by events'. All meritorious aspects and all functions are identical to the Suchness-essence, without differentiation. Therefore, it attains the 'Hua-yan (Garland) treasury in every dust mote' and 'Vairocana (the Illuminator) in every thought', interpenetrating and intermingling without a fixed location. Because emptiness and non-emptiness are solely the true Suchness-essence of the mind, this Suchness-essence is the essence of the Mahayana.

Next, we will broadly explain the 'Three Completions'. First, we will explain the meaning of emptiness, and then we will explain the meaning of non-emptiness. Now, let's begin with the explanation of emptiness.

Furthermore, 'true emptiness' means that from the very beginning, it is not associated with any defiled dharmas, it is apart from all differentiated appearances of dharmas, and it has no deluded discriminating mind. It should be known that Suchness is neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent, neither one nor different, neither both one and different, nor neither one nor different. In short, it is established as emptiness because it cannot be touched (realized) by the deluded discriminating mind of all sentient beings. According to the true principle, deluded thoughts are not real, and emptiness itself is also empty. Because what is to be negated is 'non-existence', and what negates is also 'non-existence'. This clarifies that 'true emptiness' merely indicates that the Suchness-essence originally has no defilements or delusions. Therefore, the word 'emptiness' is used to negate the existence of delusions, not to indicate that this 'emptiness' is the Suchness-essence itself. This very mind-essence in the present moment, from the very beginning, cannot be found when sought. How can it be associated with defiled dharmas? How can it have differentiated appearances of dharmas? Where can it accommodate deluded discriminating minds?

虛妄分別。是故有無四相。一異四相。無不皆空。乃至一切妄分別心。總不能觸證此心性也。然雖云妄分別心所不能觸。只此妄分別心。便自覓之了不可得。乃至一切染法。本不可得。一切差別。本不可得。豈俟以空遣之。然後空耶。若遣妄存空。空仍是妄。今言空者。但遮妄念以明本空。非指此空為真如也。

二釋不空義

言真實不空者。由妄念空無故。即顯真心常恒不變。凈法圓滿。故名不空。亦無不空相。以非妄念心所行故。唯離念者之所證故　此申明真實不空者。但能了達妄念本空。即顯真心常恒不變。凈法圓滿。故以不空表之。不同妄念所計不空相也。若以妄念所計不空為真如相。則同餘宗所計離色心等有實常法名為真如。其謬甚矣。文中常恒。是常德。不變。是我德。凈法。是凈德。圓體。是樂德。四德不可思議。故唯離念者之所證也。初釋真如門竟。

二釋心生滅門二。初正釋此心生滅因緣相。二顯示大乘體相用。初中二。初明染凈生滅。二明染凈熏習。初中三。初正釋心生滅。二明生滅因緣。三辨生滅之相。初又三。初標名列義。二依義各釋。三總辨同異。今初。

心生滅門者。謂依如來藏。有生滅心轉。不生滅與生滅和合。非一非異。名阿賴耶識。此識有二種義。謂能攝

【現代漢語翻譯】 現代漢語譯本：虛妄分別（虛假的、不真實的區分）。因此，有無四相（存在、不存在、非存在、非不存在四種表象），一異四相（同一、相異、非同一、非相異四種表象），無一不是空性的。乃至一切虛妄分別之心，都無法真正觸及和證悟此心性。然而，雖然說虛妄分別之心無法觸及，但僅僅是這虛妄分別之心，去尋找它自身也是了不可得的。乃至一切染污之法，本來就是不可得的。一切差別，本來就是不可得的。難道還需要用空性去去除它們，然後才空嗎？如果去除虛妄后還執著于空，那麼這個空仍然是虛妄。現在所說的空，只是爲了遮止虛妄的念頭，從而顯明本來的空性，並非指這個空就是真如（事物的真實本性）。

二、解釋不空的含義

所說的真實不空，是因為虛妄的念頭空無的緣故，就顯現出真心常恒不變，清凈之法圓滿，所以稱為不空。也沒有不空的表象，因為不是虛妄念頭所能達到的境界，只有遠離念頭的人才能證悟。這裡進一步闡明真實不空，只要能夠了達虛妄念頭本來是空性的，就顯現出真心常恒不變，清凈之法圓滿，因此用不空來表示它。這不同於虛妄念頭所執著的不空表象。如果把虛妄念頭所執著的不空當作真如的表象，那就等同於其他宗派所認為的，離開色心等而存在真實的、恒常不變的法，並稱之為真如，那就大錯特錯了。文中『常恒』是常德，『不變』是我德，『凈法』是凈德，『圓滿』是樂德。這四種德行不可思議，所以只有遠離念頭的人才能證悟。第一部分，解釋真如門完畢。

二、解釋心生滅門，分為兩部分。第一部分，正式解釋此心生滅的因緣相。第二部分，顯示大乘的體、相、用。第一部分又分為兩部分。第一部分，闡明染凈的生滅。第二部分，闡明染凈的熏習。第一部分又分為三部分。第一部分，正式解釋心生滅。第二部分，闡明生滅的因緣。第三部分，辨別生滅的表象。現在開始第一部分。

心生滅門，是指依如來藏（包含一切可能性的根本心識），有生滅心流轉。不生滅的真如與生滅的現象和合，非一非異，名為阿賴耶識（儲存一切經驗的倉庫識）。此識有兩種含義，即能攝（包含）

【English Translation】 English version: Vain discrimination. Therefore, the four aspects of existence and non-existence, the four aspects of sameness and difference, are all empty. Even all vainly discriminating minds cannot truly touch and realize this mind-nature. However, although it is said that the vainly discriminating mind cannot touch it, just this vainly discriminating mind, seeking itself, is ultimately unattainable. Even all defiled dharmas are fundamentally unattainable. All differences are fundamentally unattainable. Is it necessary to use emptiness to remove them, and then be empty? If, after removing the vain, one clings to emptiness, then emptiness is still vain. What is meant by emptiness now is only to stop vain thoughts in order to reveal the original emptiness, not to point to this emptiness as Suchness (true nature of reality).

  1. Explaining the Meaning of Non-Emptiness

What is meant by true non-emptiness is that because vain thoughts are empty, the true mind is revealed as constant and unchanging, and pure dharmas are complete, therefore it is called non-empty. There is also no aspect of non-emptiness, because it is not the realm of the vainly discriminating mind, but only realized by those who are free from thoughts. This further clarifies true non-emptiness, that is, being able to understand that vain thoughts are fundamentally empty, the true mind is revealed as constant and unchanging, and pure dharmas are complete, therefore it is expressed by non-emptiness. This is different from the aspect of non-emptiness clung to by vain thoughts. If the non-emptiness clung to by vain thoughts is regarded as the aspect of Suchness, then it is the same as other schools believing that there is a real and constant dharma apart from form and mind, and calling it Suchness, which is a great mistake. In the text, 'constant' is the virtue of constancy, 'unchanging' is the virtue of self, 'pure dharma' is the virtue of purity, and 'completeness' is the virtue of bliss. These four virtues are inconceivable, therefore only those who are free from thoughts can realize them. The first part, explaining the Suchness Gate, is completed.

  1. Explaining the Mind's Production and Extinction Gate, divided into two parts. The first part, formally explains the causal conditions of this mind's production and extinction. The second part, reveals the substance, characteristics, and function of the Mahayana. The first part is further divided into two parts. The first part, elucidates the production and extinction of defilement and purity. The second part, elucidates the perfuming of defilement and purity. The first part is further divided into three parts. The first part, formally explains the mind's production and extinction. The second part, elucidates the causal conditions of production and extinction. The third part, distinguishes the aspects of production and extinction. Now begins the first part.

The Mind's Production and Extinction Gate refers to, relying on the Tathagatagarbha (womb of the Buddhas, the fundamental consciousness containing all possibilities), there is a flow of the mind of production and extinction. The non-production and non-extinction Suchness combines with the phenomena of production and extinction, neither one nor different, and is called the Alaya Consciousness (storehouse consciousness that stores all experiences). This consciousness has two meanings, namely, it can gather (contain)

一切法。能生一切法。復有二種義。一者覺義。二者不覺義　如來藏者。即是真如。真如不變隨緣。舉體而成生滅。今不言依真如有生滅心轉。乃言依如來藏有生滅心轉者。蓋以真如目此心之體。如指水之濕性。以如來藏目此心之相。如指濕性之水也。真如既不生滅。故如來藏亦不生滅。真如舉體隨緣。故依第八如來藏而有前七識生滅心轉。此前七識。並依第八識起。並攬真如為體。如依水起波。波亦以濕為體也。第八識與前七識。展轉相依。互為因果。如水與波。故名和合。能熏所熏相別。故非一。同以真如為體。故非異。由有能藏所藏執藏義故。所以復受阿賴耶名(阿賴耶此翻藏)由其體即真如。故能攝一切法。由其受熏持種。故能生一切法也。問。賴耶體即真如。賴耶能攝一切法者。真如舉體成賴耶。真如亦應生一切法。答。其理實然。但約不變隨緣。名如來藏。亦名賴耶。故可云生一切法。若約隨緣不變。乃名真如。但可云攝一切法。皆不生滅。不可云生一切法也。問。真如既不得云生一切法。賴耶亦不得云攝一切法。答。賴耶全攬真如為體。非是真如少分。故能攝一切法也。攝一切法。即是理具三千。生一切法。即是事造三千。由有理具。方有事造。由有事造。方顯理具。若不攝一切法。安能生一切法。若

【現代漢語翻譯】 現代漢語譯本： 一切法（dharma）。能生一切法（dharma）。又有兩種含義。一是覺悟的含義，二是不覺悟的含義。 如來藏（Tathagatagarbha），就是真如（Tathata）。真如（Tathata）不變而隨順因緣，整個本體都成為生滅法。現在不說依靠真如（Tathata）有生滅心轉變，而是說依靠如來藏（Tathagatagarbha）有生滅心轉變，這是因為用真如（Tathata）來指稱這個心的本體，就像指水的濕性；用如來藏（Tathagatagarbha）來指稱這個心的相，就像指具有濕性的水。真如（Tathata）既然不生不滅，所以如來藏（Tathagatagarbha）也不生不滅。真如（Tathata）整個本體隨順因緣，所以依靠第八識如來藏（Tathagatagarbha）而有前七識生滅心轉變。這前七識，都依靠第八識生起，都以真如（Tathata）為本體，就像依靠水生起波浪，波浪也以濕性為本體一樣。第八識與前七識，輾轉相互依靠，互為因果，就像水與波浪。所以叫做和合。能熏習的和被熏習的相互區別，所以不是一體。共同以真如（Tathata）為本體，所以不是異體。由於有能藏、所藏、執藏的含義，所以又接受阿賴耶（Alaya）這個名稱（阿賴耶（Alaya）翻譯為藏）。由於它的本體就是真如（Tathata），所以能夠攝持一切法（dharma）。由於它接受熏習、保持種子，所以能夠產生一切法（dharma）。 問：阿賴耶（Alaya）的本體就是真如（Tathata），阿賴耶（Alaya）能夠攝持一切法（dharma），真如（Tathata）整個本體成為阿賴耶（Alaya），真如（Tathata）也應該產生一切法（dharma）。 答：道理確實是這樣。但從不變隨順因緣的角度來說，叫做如來藏（Tathagatagarbha），也叫做阿賴耶（Alaya），所以可以說產生一切法（dharma）。如果從隨順因緣不變的角度來說，就叫做真如（Tathata），只能說攝持一切法（dharma），都是不生不滅的，不能說產生一切法（dharma）。 問：真如（Tathata）既然不能說產生一切法（dharma），阿賴耶（Alaya）也不能說攝持一切法（dharma）。 答：阿賴耶（Alaya）完全以真如（Tathata）為本體，不是真如（Tathata）的少部分，所以能夠攝持一切法（dharma）。攝持一切法（dharma），就是理具三千。產生一切法（dharma），就是事造三千。由於有理具，才有事造。由於有事造，才顯現理具。如果不攝持一切法（dharma），怎麼能產生一切法（dharma）？

【English Translation】 English version: All dharmas (everything). Can generate all dharmas (everything). There are also two meanings. One is the meaning of awakening, and the other is the meaning of non-awakening. The Tathagatagarbha (the womb of the Thus Come One) is none other than Suchness (Tathata). Suchness (Tathata) remains unchanging while adapting to conditions, and its entire essence becomes subject to arising and ceasing. Now, it is not said that the mind of arising and ceasing transforms based on Suchness (Tathata), but rather that it transforms based on the Tathagatagarbha (the womb of the Thus Come One). This is because Suchness (Tathata) refers to the essence of this mind, like pointing to the wetness of water; the Tathagatagarbha (the womb of the Thus Come One) refers to the aspect of this mind, like pointing to water that possesses wetness. Since Suchness (Tathata) neither arises nor ceases, the Tathagatagarbha (the womb of the Thus Come One) also neither arises nor ceases. Suchness (Tathata) adapts to conditions with its entire essence, so based on the eighth consciousness, the Tathagatagarbha (Tathagatagarbha), the minds of arising and ceasing of the first seven consciousnesses transform. These first seven consciousnesses all arise based on the eighth consciousness and all take Suchness (Tathata) as their essence, like waves arising based on water, and the waves also take wetness as their essence. The eighth consciousness and the first seven consciousnesses rely on each other in turn and are mutually cause and effect, like water and waves. Therefore, they are called a union. The able to perfume and the perfumed are distinct, so they are not one. They share Suchness (Tathata) as their essence, so they are not different. Because there are the meanings of being able to store, being stored, and clinging, it also receives the name Alaya (Alaya, which translates as store). Because its essence is Suchness (Tathata), it can encompass all dharmas (everything). Because it receives perfuming and holds seeds, it can generate all dharmas (everything). Question: The essence of Alaya (Alaya) is Suchness (Tathata), and Alaya (Alaya) can encompass all dharmas (everything). The entire essence of Suchness (Tathata) becomes Alaya (Alaya), so Suchness (Tathata) should also generate all dharmas (everything). Answer: The principle is indeed so. But from the perspective of unchanging while adapting to conditions, it is called the Tathagatagarbha (the womb of the Thus Come One), and it is also called Alaya (Alaya), so it can be said to generate all dharmas (everything). If from the perspective of adapting to conditions while remaining unchanging, it is called Suchness (Tathata), and it can only be said to encompass all dharmas (everything), all of which neither arise nor cease, and it cannot be said to generate all dharmas (everything). Question: Since Suchness (Tathata) cannot be said to generate all dharmas (everything), Alaya (Alaya) also cannot be said to encompass all dharmas (everything). Answer: Alaya (Alaya) completely takes Suchness (Tathata) as its essence, not a small part of Suchness (Tathata), so it can encompass all dharmas (everything). Encompassing all dharmas (everything) is the inherent principle of the three thousand realms. Generating all dharmas (everything) is the actual manifestation of the three thousand realms. Because there is the inherent principle, there is the actual manifestation. Because there is the actual manifestation, the inherent principle is revealed. If it does not encompass all dharmas (everything), how can it generate all dharmas (everything)?

非生一切法。安顯攝一切法。又真如與賴耶。不一不異。由不異故。並云攝一切法。由不一故。真如不云生一切法也。又真如不變隨緣。不唯舉體作如來藏阿賴耶識。亦即舉體作諸轉識及一切法。譬如濕性。不唯舉體作水。亦即舉體作波。是故一一轉識及一切法。隨緣不變。皆是真如全體。非是真如少分。當知一一轉識及一切法。據實道理。無不各各皆能攝一切法。生一切法。今但明賴耶能攝能生者。姑就生滅門中異相言之。若約同相。則並是真如全體。並具真如大用也。又前七轉識。相雖生滅。體即真如。本不生滅。如來藏體雖不生滅。既隨因緣。相亦生滅。今但以生滅心指七轉識。不生滅指如來藏者。姑就生滅門中非一之義言之。若約非異之義言者。七識生滅。即是藏識生滅。藏識不生滅。即是七識亦不生滅。故楞伽經云。七識不流轉。不受苦樂。非涅槃因。即七識不生滅義。又云。如來藏者。受苦樂。與因俱。若生若滅。即藏識生滅義也。言復有二種義者。謂此藏識中。無始已來。法爾本具無漏智德種子。能生無漏諸法。名為覺義。法爾本具有漏無明種子。能生有漏諸法。名不覺義也。問。下文釋覺義云。謂心第一義性。即是一切如來平等法身。說為本覺。何得以無漏種子釋之。答。真如不變隨緣。舉體而為無

【現代漢語翻譯】 現代漢語譯本 非生一切法：不是說一切法由真如直接產生。安顯攝一切法：而是說真如能普遍地包含一切法。 又，真如與阿賴耶識（如來藏識，第八識，含藏一切種子）之間，不是完全相同，也不是完全相異。因為不是完全相異，所以都說能包含一切法。因為不是完全相同，所以不能說真如直接產生一切法。 又，真如不變而隨緣，不是僅僅全體作為如來藏阿賴耶識，也全體作為各種轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識）以及一切法。譬如水的濕性，不是僅僅全體作為水，也全體作為波浪。所以，每一個轉識以及一切法，隨緣而不變，都是真如的全體，而不是真如的少部分。應當知道，每一個轉識以及一切法，從真實的道理上說，沒有哪個不能各自包含一切法，產生一切法。現在只說明阿賴耶識能包含能產生，是姑且從生滅變化的層面來說它們的差異。 如果從相同不變的層面來說，那麼它們都是真如的全體，都具備真如的大用。 又，前七轉識，現象上雖然有生滅變化，但其本體就是真如，本來沒有生滅。如來藏的本體雖然沒有生滅，但既然隨順因緣，現象上也有生滅。現在只用生滅心來指代七轉識，用不生滅來指代如來藏，是姑且從生滅變化的層面來說它們的不同。 如果從不相異的層面來說，七識的生滅就是藏識的生滅，藏識的不生滅也就是七識的不生滅。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『七識不流轉，不受苦樂，非涅槃因』，這就是七識不生滅的含義。又說：『如來藏，受苦樂，與因俱，若生若滅』，這就是藏識生滅的含義。 『復有二種義』是指：阿賴耶識中，從無始以來，自然本具無漏智慧功德的種子，能產生無漏的諸法，這叫做『覺義』。自然本具有漏無明的種子，能產生有漏的諸法，這叫做『不覺義』。 問：下文解釋覺義時說：『所謂心第一義性，就是一切如來平等法身』，說這是本覺，為什麼用無漏種子來解釋覺義呢？ 答：真如不變而隨緣，全體作為無漏種子。

【English Translation】 English version 'Non-arising of all dharmas' does not mean that all dharmas are directly produced by Suchness (Tathatā). 'Universally encompassing all dharmas' (An-xian-she-yi-qie-fa) means that Suchness can universally contain all dharmas. Furthermore, the relationship between Suchness and Ālaya-vijñāna (the storehouse consciousness, the eighth consciousness, containing all seeds) is neither completely identical nor completely different. Because they are not completely different, it is said that both can encompass all dharmas. Because they are not completely identical, it cannot be said that Suchness directly produces all dharmas. Moreover, Suchness, while unchanging, adapts to conditions (Sui-yuan). It not only functions entirely as the Tathāgatagarbha (如來藏, the womb of the Tathagata) and Ālaya-vijñāna, but also entirely as the various transforming consciousnesses (the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and Manas consciousness) and all dharmas. For example, the wet nature of water not only functions entirely as water but also entirely as waves. Therefore, each transforming consciousness and all dharmas, while adapting to conditions without changing, are the entirety of Suchness, not a small part of Suchness. It should be understood that each transforming consciousness and all dharmas, in terms of the true principle, are each capable of encompassing all dharmas and producing all dharmas. Now, only the Ālaya-vijñāna is said to be capable of encompassing and producing, which is merely speaking of their differences from the perspective of arising and ceasing. If speaking from the perspective of sameness and immutability, then they are all the entirety of Suchness, all possessing the great function of Suchness. Furthermore, the first seven transforming consciousnesses, although appearing to arise and cease, their essence is Suchness, originally without arising or ceasing. Although the essence of the Tathāgatagarbha does not arise or cease, since it accords with conditions, its appearance also arises and ceases. Now, only the mind of arising and ceasing is used to refer to the seven transforming consciousnesses, and non-arising and non-ceasing is used to refer to the Tathāgatagarbha, which is merely speaking of their differences from the perspective of arising and ceasing. If speaking from the perspective of non-difference, the arising and ceasing of the seven consciousnesses is the arising and ceasing of the storehouse consciousness, and the non-arising and non-ceasing of the storehouse consciousness is also the non-arising and non-ceasing of the seven consciousnesses. Therefore, the Laṅkāvatāra Sūtra (楞伽經) says: 'The seven consciousnesses do not transmigrate, do not experience suffering or joy, and are not the cause of Nirvana,' which is the meaning of the non-arising and non-ceasing of the seven consciousnesses. It also says: 'The Tathāgatagarbha experiences suffering and joy, is together with causes, arises and ceases,' which is the meaning of the arising and ceasing of the storehouse consciousness. 'There are also two kinds of meanings' refers to: within the Ālaya-vijñāna, from beginningless time, there are naturally inherent seeds of undefiled wisdom and virtue, which can produce undefiled dharmas, and this is called the 'meaning of awakening' (Jue-yi). There are naturally inherent seeds of defiled ignorance, which can produce defiled dharmas, and this is called the 'meaning of non-awakening' (Bu-jue-yi). Question: The following text explains the meaning of awakening by saying: 'The so-called first principle of mind is the equal Dharmakāya (法身, Dharma body) of all Tathagatas,' saying that this is original awakening (Ben-jue), why is the meaning of awakening explained by undefiled seeds? Answer: Suchness, while unchanging, adapts to conditions, functioning entirely as undefiled seeds.

漏有漏若種若現。故下文云。如是無漏無明種種幻用。皆同真相。夫無明種現。尚同真相。況無漏種現。豈不即是第一義性。豈不即是一切如來平等法身耶。良由無漏種子。本自有之。故名本覺。四智心品。初起現行。故名始覺。佛果所成四智心品。即同無漏種子。全體真如。無增無減。平等平等。故云始覺即本覺也。幸舍舊執而痛思之。

二依義各釋二。初釋覺義。二釋不覺義。初中三。初總立本始兩覺。二別辨本始兩覺。三總顯四種大義。今初。

言覺義者。謂心第一義性。離一切妄念相。離一切妄念相故。等虛空界。無所不遍。法界一相。即是一切如來平等法身。依此法身。說一切如來為本覺。以待始覺。立為本覺。然始覺時。即是本覺。無別覺起。立始覺者。謂依本覺有不覺。依不覺說有始覺　心者。即指眾生現前介爾心也。第一義性者。指無漏種子。無始成就。不改名性也。離一切妄念相者。謂此無漏種子。雖復依附本識。而非本識所能緣也。等虛空界無所不遍者。謂此無漏種子。性順真如。非有方隅形相可局也。法界一相者。謂此無漏種子。既順真如。即與真如法界同一不思議相也。即是一切如來平等法身者。謂智與真如。平等平等。只此如如及如如智。乃是一切如來之所同證。總名為法身

【現代漢語翻譯】 現代漢語譯本 無論是無漏的種子還是顯現，都與真如真相相同。所以下文說：『像這樣無漏無明的種種幻化作用，都與真如真相相同。』既然無明的種子和顯現都與真如真相相同，更何況無漏的種子和顯現呢？豈不就是第一義性？豈不就是一切如來平等的法身？正是因為無漏的種子，本來就存在，所以叫做本覺。四智心品，最初開始顯現，所以叫做始覺。佛果所成就的四智心品，就等同於無漏的種子，全體都是真如，沒有增加也沒有減少，平等平等。所以說始覺就是本覺。希望放下舊的執著，認真思考。

二、根據意義分別解釋兩種覺。首先解釋覺的意義，其次解釋不覺的意義。首先解釋覺的意義，分為三個部分：第一，總的建立本覺和始覺；第二，分別辨別本覺和始覺；第三，總的顯示四種大義。現在開始第一部分。

說到覺的意義，就是指心（指眾生現前一念之心）的第一義性（指無漏種子），遠離一切虛妄的念頭和現象。因為遠離一切虛妄的念頭和現象，所以等同於虛空界，無所不遍，法界（Dharmadhatu）只有一個相狀，就是一切如來平等的法身（Dharmakaya）。依靠這個法身，說一切如來為本覺（original enlightenment），爲了對應始覺（initial enlightenment），而建立為本覺。然而始覺的時候，就是本覺，沒有另外的覺產生。建立始覺，是因為依靠本覺有不覺（non-enlightenment），依靠不覺才說有始覺。心，就是指眾生當下這一念心。第一義性，是指無漏種子，無始以來成就，不改變的體性。遠離一切妄念相，是說這個無漏種子，雖然依附於本識（fundamental consciousness），卻不是本識所能緣取的。等同虛空界無所不遍，是說這個無漏種子，體性順應真如（Tathata），沒有方位和形狀可以侷限。法界一相，是說這個無漏種子，既然順應真如，就與真如法界是同一個不可思議的相。就是一切如來平等法身，是說智慧與真如，平等平等，只有這個如如（Thusness）以及如如智（Wisdom of Thusness），才是一切如來共同證得的，總稱為法身。

【English Translation】 English version Whether it is a seed of non-outflow or a manifestation, it is the same as the true aspect of Thusness. Therefore, the following text says: 'Such illusory functions of non-outflow and ignorance are all the same as the true aspect of Thusness.' Since the seeds and manifestations of ignorance are the same as the true aspect of Thusness, how much more so are the seeds and manifestations of non-outflow? Are they not the very First Principle? Are they not the equal Dharmakaya (body of the Dharma) of all Tathagatas (Thus Come Ones)? It is precisely because the seeds of non-outflow inherently exist that they are called Original Enlightenment (本覺, Benjue). The Four Wisdom Mind-Essences initially begin to manifest, hence they are called Initial Enlightenment (始覺, Shijue). The Four Wisdom Mind-Essences accomplished by the Buddha-fruit are identical to the seeds of non-outflow, the entirety being Thusness, without increase or decrease, equal and equal. Therefore, it is said that Initial Enlightenment is Original Enlightenment. It is hoped that you will abandon your old attachments and contemplate this deeply.

  1. Based on meaning, explain the two enlightenments separately. First, explain the meaning of enlightenment; second, explain the meaning of non-enlightenment. The first explanation of the meaning of enlightenment is divided into three parts: first, establish Original Enlightenment and Initial Enlightenment in general; second, distinguish between Original Enlightenment and Initial Enlightenment; third, generally reveal the four great meanings. Now, we begin with the first part.

Speaking of the meaning of enlightenment, it refers to the First Principle of the mind (referring to the present moment of the mind of sentient beings), which is apart from all false thoughts and phenomena. Because it is apart from all false thoughts and phenomena, it is equal to the realm of empty space, all-pervading, and the Dharmadhatu (法界, realm of Dharma) has only one aspect, which is the equal Dharmakaya of all Tathagatas. Relying on this Dharmakaya, all Tathagatas are said to be Original Enlightenment, established as Original Enlightenment in contrast to Initial Enlightenment. However, at the time of Initial Enlightenment, it is Original Enlightenment, and no other enlightenment arises. Initial Enlightenment is established because relying on Original Enlightenment there is non-enlightenment (不覺, bujue), and relying on non-enlightenment, it is said that there is Initial Enlightenment. The mind refers to the present moment of the mind of sentient beings. The First Principle refers to the seeds of non-outflow, accomplished since beginningless time, the unchanging nature. Being apart from all false phenomena means that although this seed of non-outflow relies on the Alaya-consciousness (本識, fundamental consciousness), it cannot be grasped by the Alaya-consciousness. Being equal to the realm of empty space and all-pervading means that this seed of non-outflow accords with Thusness, without any direction or shape to limit it. The single aspect of the Dharmadhatu means that since this seed of non-outflow accords with Thusness, it shares the same inconceivable aspect with the Dharmadhatu of Thusness. It is the equal Dharmakaya of all Tathagatas, meaning that wisdom and Thusness are equal and equal, and only this Thusness and the Wisdom of Thusness are jointly realized by all Tathagatas, collectively called the Dharmakaya.

也。依此法身說為本覺者。謂雖似新成。實是舊佛也。以待始覺立為本覺者。謂雖是舊佛。不妨新成也。然始覺時即是本覺。無別覺起者。謂種子舉體而為現行。現行不改無始種子。如水成冰。冰還成水。非別有新水也。應有問曰。既云無別覺起。何得名為始覺。故今答曰。依本覺有不覺。如水成冰。依不覺說有始覺。如冰始泮而為水也。更依下文。以喻明之。如來藏即真如。譬如東西定方。非迷非悟。能為迷悟依也。既有此東西定方。即應有此知東知西之知。是定方中所具本覺義也。從來未曾知故。名之為迷。是定方中所具不覺義也。由不覺故。謂東為西。謂西為東。是定方中所起轉識妄想相也。定方或隨迷緣。或隨悟緣。決無不隨緣時。故有覺與不覺二義。名生滅門。迷亦此方。悟亦此方。決定不從緣變。名真如門。迷則迷此真如以成生滅。而對迷說悟。故悟亦須屬生滅門。所謂言妄顯諸真。妄真同二妄也。悟則悟此生滅即是真如。而真無迷悟。故迷亦並歸真如門。所謂一切眾生即涅槃相。不可覆滅。即菩提相。不可復得也。唯識亦明諸法種子。唯世俗有。非真勝義。即同依方故有迷悟兩法。又明真如即是識之實性。非離色心之外別有真如。即同依迷悟故而辨于方。除卻迷悟兩心之外。又豈別有方可得哉。嗚呼。

【現代漢語翻譯】 現代漢語譯本： 也。依照這個法身來說，就是本覺（根本的覺悟）。意思是說，雖然看起來像是新近成就的，實際上是本來的佛。因為要對應始覺（開始的覺悟），才立名為本覺。意思是說，雖然是本來的佛，不妨礙新近成就。然而，始覺之時就是本覺，沒有另外的覺悟產生。意思是說，種子完全顯現為現行，現行不改變無始以來的種子。就像水變成冰，冰又還原成水，不是另外產生新的水。應該有人會問：既然說沒有另外的覺悟產生，為什麼叫做始覺呢？所以現在回答說：依靠本覺而有不覺（迷惑），就像水變成冰；依靠不覺而說有始覺，就像冰開始融化而變成水。再依照下面的文字，用比喻來說明。如來藏（Tathagatagarbha）就是真如（Tathata），譬如東西方向是確定的，不是迷惑也不是覺悟，能夠作為迷惑和覺悟的依據。既然有這個東西方向是確定的，就應該有知道東知道西的知，這是確定方向中所具有的本覺的意義。從來沒有知道，所以叫做迷惑，這是確定方向中所具有的不覺的意義。由於不覺的緣故，把東說成西，把西說成東，這是確定方向中所產生的轉識（transforming consciousness）妄想之相。確定方向或者隨順迷惑的因緣，或者隨順覺悟的因緣，絕對沒有不隨順因緣的時候，所以有覺和不覺兩種意義，叫做生滅門（samsara）。迷惑也是這個方向，覺悟也是這個方向，決定不因為因緣而改變，叫做真如門（Tathata）。迷惑就迷惑這個真如而形成生滅，而針對迷惑來說覺悟，所以覺悟也必須屬於生滅門。所謂『說妄才能顯現諸真』，妄和真都是虛妄。覺悟就覺悟這個生滅就是真如，而真如沒有迷惑和覺悟，所以迷惑也一併歸於真如門。所謂『一切眾生就是涅槃（Nirvana）之相，不可再滅』，就是菩提（Bodhi）之相，不可再得。唯識（Yogacara）也說明諸法種子只有世俗諦才有，不是真勝義諦，就如同依靠方向才有迷惑和覺悟兩種法。又說明真如就是識的真實體性，不是離開色心之外另外有真如，就如同依靠迷惑和覺悟才分辨方向。除去迷惑和覺悟兩種心之外，又哪裡有另外的方向可以得到呢？唉！

【English Translation】 English version: Also. To speak of the Original Enlightenment (本覺, Benjue) based on this Dharmakaya (法身, Fǎshēn) means that although it seems newly achieved, it is actually the original Buddha. To establish the Original Enlightenment in relation to the Initial Enlightenment (始覺, Shǐjué) means that although it is the original Buddha, it does not hinder new achievement. However, the moment of Initial Enlightenment is the Original Enlightenment; there is no separate enlightenment arising. This means that the seed manifests entirely as present action, and the present action does not change the beginningless seed. Just as water becomes ice, and ice returns to water, there is no separate new water. Someone might ask: Since it is said that no separate enlightenment arises, why is it called Initial Enlightenment? Therefore, I now answer: Based on the Original Enlightenment, there is non-enlightenment (不覺, Bùjué), like water becoming ice; based on non-enlightenment, there is Initial Enlightenment, like ice beginning to melt into water. Further, rely on the following text to explain it with a metaphor. The Tathagatagarbha (如來藏, Rúláizàng) is Suchness (真如, Zhēnrú), like the fixed directions of east and west, which are neither delusion nor enlightenment, and can be the basis for delusion and enlightenment. Since there are these fixed directions of east and west, there should be the knowledge of knowing east and knowing west, which is the meaning of Original Enlightenment contained in the fixed directions. Because it has never been known, it is called delusion, which is the meaning of non-enlightenment contained in the fixed directions. Due to non-enlightenment, east is called west, and west is called east, which is the appearance of the transforming consciousness (轉識, Zhuǎnshì) and deluded thoughts arising in the fixed directions. The fixed directions either follow the conditions of delusion or follow the conditions of enlightenment; there is absolutely no time when they do not follow conditions. Therefore, there are two meanings of enlightenment and non-enlightenment, called the Gate of Birth and Death (生滅門, Shēngmièmén). Delusion is also this direction, and enlightenment is also this direction, which definitely does not change according to conditions, called the Gate of Suchness (真如門, Zhēnrúmén). Delusion deludes this Suchness to form birth and death, and enlightenment is spoken of in contrast to delusion, so enlightenment must also belong to the Gate of Birth and Death. The so-called 'speaking of delusion reveals all truths,' delusion and truth are both delusions. Enlightenment is realizing that this birth and death is Suchness, and Suchness has no delusion or enlightenment, so delusion is also included in the Gate of Suchness. The so-called 'all sentient beings are the aspect of Nirvana (涅槃, Nièpán), which cannot be extinguished again,' is the aspect of Bodhi (菩提, Pútí), which cannot be obtained again. Yogacara (唯識, Wéishì) also explains that the seeds of all dharmas exist only in conventional truth, not in ultimate truth, just as relying on direction gives rise to the two dharmas of delusion and enlightenment. It also explains that Suchness is the real nature of consciousness, and there is no separate Suchness apart from form and mind, just as relying on delusion and enlightenment distinguishes direction. Apart from the two minds of delusion and enlightenment, where else can direction be found? Alas!

馬鳴護法。決無二旨明矣。

二別辨始本兩覺二。初辨始覺義。二辨本覺義。初中三。初總標淺深。二詳示淺深。三明淺深無性。今初。

又以覺心源故。名究竟覺。不覺心源故。非究竟覺　克論藏識所有覺義。即是五別境中慧心所耳。此慧心所。亦全攬真如為體。故能攝一切法。生一切法。如外道凡夫諸人我見。凡外二乘諸法我見。即是染慧。如一切世間所有聰明善巧。即無記慧。如一切世間所有正見。即有漏善慧。如三乘所有生空智品。即無漏慧。亦名為共般若。如大乘所有法空智品。亦無漏慧。複名不共般若。如諸佛所有四智心品。即不思議慧。亦名無上菩提。又加行無分別智。即是有漏聞思修慧。根本無分別智。即是實慧。后得無分別智。即是權慧。又因中照理名道慧。照事名道種慧。果上照理名一切智。照事名一切種智。又或照真名一切智。照俗名道種智。照中名一切種智。如此種種異名。種種開合。皆是一慧心所。皆是此中所謂覺義。或但取無漏。乃名覺耳。唯有諸佛四智菩提。方能覺盡心之本源。名究竟覺。降此皆非究竟覺也。

二詳示淺深

如凡夫人。前念不覺。起于煩惱。后念制伏。令不更生。此雖名覺。即是不覺　不覺。即是無明。無明。即根本煩惱中之癡心所也。此

【現代漢語翻譯】 現代漢語譯本：馬鳴菩薩護持正法，其宗旨明確，絕無二致。

二、分別辨析始覺和本覺兩種覺悟。首先辨析始覺的含義，其次辨析本覺的含義。在辨析始覺含義中，分為三個部分：首先總標示覺悟的淺深程度，其次詳細闡述覺悟的淺深程度，最後說明覺悟的淺深並無自性。現在開始第一部分。

又因為覺悟了心之本源，所以稱為究竟覺。如果不能覺悟心之本源，就不是究竟覺。仔細分析藏識中所有的覺悟之義，實際上就是五別境中的慧心所。這個慧心所，完全以真如為本體，所以能夠總攝一切法，生出一切法。例如外道凡夫的諸人我見，凡夫和二乘的諸法我見，就是染污的智慧（染慧）。世間所有聰明善巧，就是無記慧。世間所有正見，就是有漏的善慧。三乘聖者所擁有的生空智品，就是無漏慧，也稱為共般若。大乘聖者所擁有的法空智品，也是無漏慧，又稱為不共般若。諸佛所擁有的四智心品，就是不可思議慧，也稱為無上菩提。此外，加行位的無分別智，就是有漏的聞思修慧。根本位的無分別智，就是真實的智慧（實慧）。后得位的無分別智，就是方便的智慧（權慧）。又如，在因地照見真理名為道慧，照見事相名為道種慧。在果地上，照見真理名一切智，照見事相名一切種智。或者說，照見真如名一切智，照見世俗名道種智，照見中道名一切種智。如此種種不同的名稱，種種開合，都是同一個慧心所，都是這裡所說的覺義。或者僅僅取無漏的智慧，才稱為覺。只有諸佛的四智菩提，才能完全覺悟心的本源，稱為究竟覺。低於這個層次的，都不是究竟覺。

二、詳細闡述覺悟的淺深程度

例如凡夫，前一念沒有覺悟，生起煩惱，后一念加以制伏，使煩惱不再產生。這雖然也稱為覺，但實際上是不覺。不覺，就是無明（Avidyā）。無明，就是根本煩惱中的癡心所。

【English Translation】 English version: Māraṇamā (Māraṇamā), the Dharma protector, has a clear and unwavering purpose.

  1. Distinguishing between Initial Awakening and Fundamental Awakening: First, distinguish the meaning of Initial Awakening; second, distinguish the meaning of Fundamental Awakening. The first part, distinguishing Initial Awakening, has three sections: first, a general indication of the depth of awakening; second, a detailed explanation of the depth of awakening; and third, clarifying that the depth of awakening has no inherent nature. Now, let's begin with the first section.

Furthermore, because of awakening to the source of the mind, it is called Ultimate Awakening (Kūṭastha). If one does not awaken to the source of the mind, it is not Ultimate Awakening. Closely analyzing all the meanings of awakening within the Ālaya-vijñāna (store consciousness), it is actually just the wisdom mental factor (Hui Xin Suo) among the five specific mental factors (Pañca-pratisaṃvedin). This wisdom mental factor entirely takes Thusness (Tathātā) as its essence, therefore it can encompass all dharmas and generate all dharmas. For example, the views of self held by non-Buddhists and ordinary people, and the views of self of phenomena held by ordinary people and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), are defiled wisdom (染慧, Rǎn Huì). All worldly cleverness and skillfulness is neutral wisdom (無記慧, Wú Jì Huì). All worldly right views are wholesome wisdom with outflows (有漏善慧, Yǒu Lòu Shàn Huì). The wisdom of emptiness of self possessed by the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is wisdom without outflows (無漏慧, Wú Lòu Huì), also called common Prajñā (共般若, Gòng Bōrě). The wisdom of emptiness of phenomena possessed by the Mahāyāna is also wisdom without outflows, also called uncommon Prajñā (不共般若, Bù Gòng Bōrě). The four wisdoms (四智, Sì Zhì) possessed by all Buddhas are inconceivable wisdom, also called unsurpassed Bodhi (無上菩提, Wú Shàng Pútí). Furthermore, the non-discriminating wisdom of the stage of application (加行位, Jiā Xíng Wèi) is wisdom with outflows gained through hearing, thinking, and cultivation (聞思修慧, Wén Sī Xiū Huì). The fundamental non-discriminating wisdom is real wisdom (實慧, Shí Huì). The subsequent non-discriminating wisdom is expedient wisdom (權慧, Quán Huì). Moreover, seeing the truth in the causal stage is called wisdom of the path (道慧, Dào Huì), seeing the phenomena is called wisdom of the kinds of paths (道種慧, Dào Zhǒng Huì). On the fruition stage, seeing the truth is called all-wisdom (一切智, Yī Qiè Zhì), seeing the phenomena is called wisdom of all kinds (一切種智, Yī Qiè Zhǒng Zhì). Alternatively, seeing the truth is called all-wisdom, seeing the conventional is called wisdom of the kinds of paths, seeing the middle way is called wisdom of all kinds. These various different names, various openings and closings, are all the same wisdom mental factor, all the meaning of awakening mentioned here. Or only taking wisdom without outflows is called awakening. Only the four wisdoms of the Buddhas can fully awaken to the source of the mind, called Ultimate Awakening. Anything below this level is not Ultimate Awakening.

  1. Detailed Explanation of the Depth of Awakening

For example, an ordinary person, in the previous thought not awakened, gives rise to afflictions; in the subsequent thought, they restrain them, preventing them from arising again. Although this is also called awakening, it is actually non-awakening. Non-awakening is ignorance (Avidyā). Ignorance is the mental factor of delusion (癡心所, Chī Xīn Suǒ) among the fundamental afflictions.

癡心所。亦全攬真如為體。故亦攝一切法。生一切法若與第七識相應之法我癡。名為根本無明。即下文所謂不如實知真法一故者也。此之現行。平等性智現在前時方伏。此之種子。直至將成佛時。金剛喻定方斷。斷此即名為佛。若與第七識相應之人我癡。名為恒行不共無明。須至三乘證無學時方斷。若與第六識相應之法我癡。則有二種。一是分別法癡。登初地時頓斷。一是俱生法癡。於十地中分分漸斷。至成佛時乃盡。若與第六識相應之人我癡。亦有二種。一是分別我癡。三乘初見道時頓斷。一是俱生我癡。三乘修道位中分分漸斷。證無學時方盡。若與前五識相應之俱生癡。隨第六識而為有無。乃至佛果。方始斷盡。是則由此癡故。有六凡法界。由轉此癡為無癡故。有四聖法界。豈非能攝一切法。能生一切法耶。今言凡夫人前念不覺者。且約第六識相應之或分別癡。或俱生癡言之。以第七識癡。必恒行不待言故。起于煩惱者。謂起前六識相應之貪瞋等惑也。后念制伏令不更生者。即是或以世間正見。或以有漏聞思二慧為對治也。此雖名覺者。以是善慧故也。即是不覺者。以其未是無漏故也。

如二乘人。及初業菩薩。覺有念無念。體相別異。以舍粗分別故。名相似覺　二乘人。通指有學無學言之。初業菩薩。于

【現代漢語翻譯】 現代漢語譯本 癡心所（癡心所：佛教術語，指愚昧無知的心理活動）。亦完全以真如（真如：佛教術語，指宇宙萬物的真實本性）為本體。所以也攝取一切法（一切法：佛教術語，指宇宙間的一切事物和現象），產生一切法。如果與第七識（第七識：佛教術語，即末那識，一種深層意識）相應的法我癡（法我癡：佛教術語，對事物本性的愚昧執著），名為根本無明（根本無明：佛教術語，指最根本的迷惑和無知），就是下文所說的『不如實知真法一故』。這種現行，在平等性智（平等性智：佛教術語，指認識到一切事物平等不二的智慧）現在前時才能降伏。這種種子，直到將要成佛時，金剛喻定（金剛喻定：佛教術語，指堅固如金剛的禪定）才能斷除。斷除此癡就叫做佛。如果與第七識相應的人我癡（人我癡：佛教術語，對自我的愚昧執著），名為恒行不共無明（恒行不共無明：佛教術語，指持續存在的、不與其他無明共存的無知），必須到三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）證得無學果位（無學果位：佛教術語，指修行達到最高境界，不再需要學習）時才能斷除。如果與第六識（第六識：佛教術語，即意識）相應的法我癡，則有兩種。一是分別法癡（分別法癡：佛教術語，通過分別產生的對事物本性的愚昧執著），登地菩薩（登地菩薩：佛教術語，指證得初地果位的菩薩）時頓然斷除。一是俱生法癡（俱生法癡：佛教術語，與生俱來的對事物本性的愚昧執著），在十地（十地：佛教術語，菩薩修行的十個階段）中逐漸斷除，到成佛時才完全斷盡。如果與第六識相應的人我癡，也有兩種。一是分別我癡（分別我癡：佛教術語，通過分別產生的對自我的愚昧執著），三乘初見道時頓然斷除。一是俱生我癡（俱生我癡：佛教術語，與生俱來的對自我的愚昧執著），三乘修道位中逐漸斷除，證得無學果位時才完全斷盡。如果與前五識（前五識：佛教術語，指眼識、耳識、鼻識、舌識、身識）相應的俱生癡，隨著第六識的有無而有無，乃至佛果，才開始斷盡。由此癡的緣故，有六凡法界（六凡法界：佛教術語，指地獄、餓鬼、畜生、阿修羅、人、天六道輪迴的境界）。由轉化此癡為無癡的緣故，有四聖法界（四聖法界：佛教術語，指聲聞、緣覺、菩薩、佛的境界）。豈不是能攝取一切法，能產生一切法嗎？現在說凡夫前念不覺，且就第六識相應的或分別癡，或俱生癡而言。因為第七識的癡，必然是恒常存在的，不必再說。『起于煩惱』，是指生起與前六識相應的貪嗔等煩惱。『后念制伏令不更生』，就是或者用世間正見，或者用有漏的聞思二慧作為對治。這雖然名為覺，但因為是善慧的緣故。也就是不覺，因為它還不是無漏的緣故。 如二乘人，以及初業菩薩，覺察到有念和無念的體相差別。因為捨棄了粗顯的分辨，所以稱為相似覺。二乘人，通常指有學和無學兩種人。初業菩薩，于

【English Translation】 English version The 'deluded mental factor' (Chixin suo: a Buddhist term referring to ignorant and unknowing mental activity) also completely takes 'Tathata' (真如, Zhenru: a Buddhist term referring to the true nature of all things in the universe) as its substance. Therefore, it also encompasses all 'dharmas' (一切法, yiqie fa: a Buddhist term referring to all things and phenomena in the universe) and generates all dharmas. If the 'dharma-self ignorance' (法我癡, fa wo chi: a Buddhist term referring to the ignorant attachment to the nature of things) is associated with the seventh consciousness (第七識, diqi shi: a Buddhist term, namely Manas, a deep layer of consciousness), it is called 'fundamental ignorance' (根本無明, genben wuming: a Buddhist term referring to the most fundamental delusion and ignorance), which is what the following text refers to as 'not truly knowing the one true dharma'. This manifestation can only be subdued when 'wisdom of equality' (平等性智, pingdengxing zhi: a Buddhist term referring to the wisdom of recognizing the equality and non-duality of all things) is present. This seed can only be cut off by the 'vajra-like samadhi' (金剛喻定, jingang yu ding: a Buddhist term referring to a samadhi as firm as a diamond) when one is about to become a Buddha. Cutting off this ignorance is called becoming a Buddha. If the 'person-self ignorance' (人我癡, ren wo chi: a Buddhist term referring to the ignorant attachment to the self) is associated with the seventh consciousness, it is called 'constant and non-common ignorance' (恒行不共無明, hengxing bu gong wuming: a Buddhist term referring to persistent ignorance that does not coexist with other ignorance), which must be cut off when the three vehicles (三乘, san cheng: a Buddhist term referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) attain the state of 'no-more-learning' (無學果位, wu xue guowei: a Buddhist term referring to the highest state of practice, where no further learning is needed). If the 'dharma-self ignorance' is associated with the sixth consciousness (第六識, di liu shi: a Buddhist term, namely consciousness), there are two types. One is 'discriminative dharma-self ignorance' (分別法癡, fenbie fa chi: a Buddhist term referring to ignorant attachment to the nature of things arising from discrimination), which is suddenly cut off when a Bodhisattva attains the first ground (登地菩薩, deng di pusa: a Buddhist term referring to a Bodhisattva who has attained the first Bhumi). The other is 'innate dharma-self ignorance' (俱生法癡, jusheng fa chi: a Buddhist term referring to the ignorant attachment to the nature of things that is innate), which is gradually cut off in the ten grounds (十地, shi di: a Buddhist term referring to the ten stages of Bodhisattva practice) and completely exhausted when one becomes a Buddha. If the 'person-self ignorance' is associated with the sixth consciousness, there are also two types. One is 'discriminative self-ignorance' (分別我癡, fenbie wo chi: a Buddhist term referring to ignorant attachment to the self arising from discrimination), which is suddenly cut off when the three vehicles initially see the path. The other is 'innate self-ignorance' (俱生我癡, jusheng wo chi: a Buddhist term referring to the ignorant attachment to the self that is innate), which is gradually cut off in the stages of practice of the three vehicles and completely exhausted when one attains the state of 'no-more-learning'. If the innate ignorance associated with the first five consciousnesses (前五識, qian wu shi: a Buddhist term referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) exists or does not exist depending on the presence or absence of the sixth consciousness, and is only completely cut off at the fruition of Buddhahood. Therefore, due to this ignorance, there are the six realms of ordinary beings (六凡法界, liu fan fajie: a Buddhist term referring to the realms of hell, hungry ghosts, animals, asuras, humans, and devas in the cycle of rebirth). Due to transforming this ignorance into non-ignorance, there are the four realms of sages (四聖法界, si sheng fajie: a Buddhist term referring to the realms of Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). Isn't it capable of encompassing all dharmas and generating all dharmas? Now, saying that ordinary people are unaware in the preceding thought refers to the discriminative or innate ignorance associated with the sixth consciousness. Because the ignorance of the seventh consciousness is necessarily constant, it need not be mentioned. 'Arising from afflictions' refers to the arising of greed, anger, and other afflictions associated with the first six consciousnesses. 'Subduing the subsequent thought to prevent it from arising again' means using either worldly right views or the two wisdoms of hearing and thinking with outflows as antidotes. Although this is called awareness, it is because it is wholesome wisdom. It is also non-awareness because it is not without outflows. Like those of the two vehicles, and newly practicing Bodhisattvas, are aware of the differences in the substance and characteristics of having thoughts and not having thoughts. Because they have abandoned coarse discriminations, it is called similar awareness. The two vehicles generally refer to both those with learning and those without learning. Newly practicing Bodhisattvas, in

共十地中。即指八人見地已上言之。於三賢十聖中。即指初發心住已上言之。由其已斷分別我癡。已證生空所顯真如。故能覺于出觀之有念。入觀之無念。其體相有別異也。棄捨見思二惑。名為舍粗分別。但得生空無漏。未得法空無漏。故僅名相似覺也。

如法身菩薩。覺念無念。皆無有相。舍中品分別故。名隨分覺　頓斷分別法執。舍異生性障。證遍行真如。得中道佛性。故名法身菩薩。既證真如法身。則知真如之體。本非生死之有念。亦非涅槃之無念。但以不變隨緣。則真如舉體爲念無念。隨緣不變。則念無念皆即真如。何有二相。從此漸斷俱生法執。故云舍中品分別也。已得法空無漏。但未窮源。是故名隨分覺。猶所云分證即佛也。

若超過菩薩地。究竟道滿足。一念相應覺心初起。始名為覺。遠離覺相。微細分別。究竟永盡。心根本性。常住現前。是為如來名究竟覺　超過菩薩地者。等覺後心。入于金剛喻定也。法空無漏妙觀察智。名究竟道。從初證法身後。分分增進。至此滿足。令異熟識中有漏種子。舍無不盡。轉成庵摩羅識。即與大圓鏡智忽得相應。故云一念相應覺心初起也。始名為覺者。釋成究竟始覺義也。遠離覺相者。釋成即是本覺無別覺起義也。微細分別究竟永盡者。無間道中。舍異

【現代漢語翻譯】 現代漢語譯本：在共十地（菩薩修行所經歷的十個階段）中，這裡指的是八地菩薩以上的見地。在三賢十聖（菩薩修行的不同階位）中，這裡指的是初發心住（十住位的第一個階段）以上的菩薩。因為他們已經斷除了分別我癡（對自我的執著），已經證得了生空（對個體存在空性的證悟）所顯現的真如（事物的真實本性），所以能夠覺察到出觀（從禪定中出來）時的有念和入觀（進入禪定）時的無念，它們的體相是有區別的。 捨棄見惑和思惑（兩種煩惱），稱為舍粗分別。僅僅獲得生空無漏（沒有煩惱的智慧），而沒有獲得法空無漏（對一切事物空性的證悟），所以只能稱為相似覺。 如法身菩薩（證悟法身的菩薩），覺察念和無念，都無有相。捨棄中品分別（比較深細的分別），所以稱為隨分覺。頓然斷除分別法執（對事物現象的執著），捨棄異生性障（凡夫的障礙），證得遍行真如（普遍存在的真如），獲得中道佛性（不偏不倚的佛性），所以稱為法身菩薩。既然證得了真如法身，就知道真如的本體，本來不是生死的有念，也不是涅槃的無念。只是以不變隨緣（真如本體不變，但隨著因緣而顯現），那麼真如的全體就是念和無念。隨緣不變（隨著因緣而顯現，但真如本體不變），那麼念和無念都即是真如，哪裡有二相？從此逐漸斷除俱生法執（與生俱來的對事物現象的執著），所以說舍中品分別。已經獲得法空無漏，但還沒有窮盡根源，所以稱為隨分覺，就像所說的分證即佛（部分證悟就是佛）一樣。 如果超過菩薩地（菩薩修行的階段），究竟道（最終的道路）圓滿，一念相應覺心初起（與覺悟相應的心第一次生起），才稱為覺，遠離覺相（脫離對覺悟的執著），微細分別（極其細微的分別）究竟永盡（徹底消失），心根本性（心的根本性質）常住現前（永遠顯現），這就是如來（佛）稱為究竟覺。 超過菩薩地的人，是等覺（菩薩修行接近圓滿的階段）後心，進入金剛喻定（像金剛一樣堅固的禪定）。法空無漏妙觀察智（證悟一切事物空性的沒有煩惱的智慧），稱為究竟道。從初次證得法身後，逐漸增進，到這裡圓滿，使異熟識（儲存業力種子的識）中的有漏種子（煩惱的種子），捨棄無不乾淨，轉變成庵摩羅識（清凈的識），就與大圓鏡智（像大圓鏡子一樣能照見一切的智慧）忽然相應，所以說一念相應覺心初起。才稱為覺，解釋成就究竟始覺義（最終的初始覺悟的意義）。遠離覺相，解釋成就即是本覺無別覺起義（本來的覺悟，沒有另外的覺悟生起的意義）。微細分別究竟永盡，在無間道（斷除煩惱的道路）中，捨棄異

【English Translation】 English version: Among the common Ten Bhumis (ten stages experienced by Bodhisattvas in their practice), this refers to the insight of the Eighth Bhumi and above. Among the Three Worthies and Ten Saints (different ranks in Bodhisattva practice), this refers to Bodhisattvas from the Initial Resolve Abiding (the first stage of the Ten Abidings) and above. Because they have already severed the deluded attachment to a separate self, and have already realized the Suchness (true nature of things) revealed by the emptiness of inherent existence, they are able to perceive the difference in the nature of having thoughts when emerging from meditative absorption and the nature of having no thoughts when entering meditative absorption. Abandoning the delusions of views and thoughts (two types of afflictions) is called abandoning coarse discriminations. Merely attaining the uncontaminated wisdom of emptiness of inherent existence, without attaining the uncontaminated wisdom of emptiness of phenomena, can only be called similar awakening. For example, a Dharmakaya Bodhisattva (a Bodhisattva who has realized the Dharmakaya), perceives that both thoughts and no-thoughts are without characteristics. Abandoning intermediate discriminations (relatively subtle discriminations) is called partial awakening. Suddenly severing the attachment to the inherent existence of phenomena, abandoning the obstructions of the nature of ordinary beings, realizing pervasive Suchness, and attaining the Buddha-nature of the Middle Way (the Buddha-nature of non-attachment), is called a Dharmakaya Bodhisattva. Since they have realized the Dharmakaya of Suchness, they know that the essence of Suchness is originally neither the thoughts of birth and death nor the no-thoughts of Nirvana. Only by remaining unchanged while adapting to conditions (the essence of Suchness remains unchanged, but manifests according to conditions), then the entirety of Suchness is both thoughts and no-thoughts. Adapting to conditions while remaining unchanged (manifesting according to conditions, but the essence of Suchness remains unchanged), then both thoughts and no-thoughts are identical to Suchness. Where are there two characteristics? From this point on, they gradually sever the co-emergent attachment to the inherent existence of phenomena, so it is said that they abandon intermediate discriminations. They have already attained the uncontaminated wisdom of emptiness of phenomena, but have not yet exhausted the source, so it is called partial awakening, just like what is said, 'partial realization is Buddhahood'. If one transcends the Bodhisattva Bhumis (stages of Bodhisattva practice), and the ultimate path (final path) is fulfilled, when the initial thought of awakening arises in accordance with Suchness, it is then called awakening, being far from the characteristics of awakening (free from attachment to awakening), and subtle discriminations (extremely subtle discriminations) are ultimately and permanently exhausted (completely disappear), and the fundamental nature of mind (the fundamental nature of mind) is constantly present (always manifests), this is what the Tathagata (Buddha) calls ultimate awakening. The person who transcends the Bodhisattva Bhumis is the mind after the Equal Awakening (the stage of Bodhisattva practice close to completion), entering the Vajra-like Samadhi (meditative absorption as firm as a diamond). The uncontaminated wisdom of emptiness of phenomena and wonderful observation (the uncontaminated wisdom of realizing the emptiness of all phenomena) is called the ultimate path. From the initial realization of the Dharmakaya, gradually increasing, until it is fulfilled here, causing the contaminated seeds (seeds of afflictions) in the Alaya-consciousness (storehouse consciousness) to be abandoned without exception, transforming into the Amala-consciousness (pure consciousness), which suddenly corresponds with the Great Perfect Mirror Wisdom (wisdom that reflects everything like a great perfect mirror), so it is said that the initial thought of awakening arises in accordance with Suchness. Only then is it called awakening, explaining and accomplishing the meaning of ultimate initial awakening. Being far from the characteristics of awakening explains and accomplishes the meaning that the original awakening is without a separate awakening arising. Subtle discriminations are ultimately and permanently exhausted, and in the path of no interval (the path of severing afflictions), abandoning the

熟識種也。心根本性常住現前者。解脫道中。證本具法身也。如者。本覺真如之性。來者。始覺合本之修。始本合一。故為如來。始本兩忘。故名究竟覺也。

是故經說。若有眾生。能觀一切妄念無相。則為證得如來智慧　夫真如佛性不變隨緣。舉體而為一切妄念。如水成冰。則一切妄念隨緣不變。全體即是真如佛性。如冰即攬水成相。豈別有自相哉。由諸凡夫。不達妄念無相。故雖能制煩惱。仍名不覺。由二乘人及初業菩薩。亦不達妄念無相。妄計有念無念體相別異。故雖證得生空無漏。僅可名相似覺。若以實理奪之。猶名不覺。直至證法身已。方能覺念無念皆無有相。方可名隨分覺。是故經說。若有眾生始從凡地。即能觀一切妄念無相。則為證得如來智慧也。須知一切眾生。雖復妄計妄念有相。而妄念實本無相。是謂理即證得如來智慧。故圓覺云。一切眾生。皆證圓覺。若知妄念無相。便是名字證得。若能觀妄念無相。便是觀行證得。若觀至六根清凈。便是相似證得。若觀至法身相應。便是分真證得。若觀至究竟滿足。便是究竟證得。此則從始至終。皆以佛知佛見而為修行。不同三乘諸委曲相也。此中前四段文。是約權示漸。后一段文。是約實示頓。漸則如徴庸歷試。方登寶位。頓則如太子投胎。便成帝胤

【現代漢語翻譯】 現代漢語譯本： 這是關於種性的深刻理解。心之根本性質，常住且顯現於當下，乃是解脫之道中，證悟本自具足的法身（Dharmakāya，佛的法性之身）。 『如』指的是本覺（original enlightenment）的真如（Tathātā，事物的真實如是之性）之性；『來』指的是始覺（initial enlightenment）與本覺相合的修行。始覺與本覺合一，所以稱為如來（Tathāgata，佛的稱號，意為『如實而來者』或『如實而去者』）。始覺與本覺兩相忘懷，所以名為究竟覺（ultimate enlightenment）。 因此，經中說：『若有眾生，能觀一切妄念無相，則為證得如來智慧。』 真如佛性（Tathāgatagarbha，如來藏）不變而隨順因緣，全體顯現為一切妄念，如同水變成冰。那麼，一切妄念隨順因緣而不變，其全體即是真如佛性，如同冰即是水的顯現。難道冰有獨立於水之外的自相嗎？由於凡夫不明白妄念本無自性，所以即使能夠制伏煩惱，仍然不能稱為覺悟。二乘人（聲聞和緣覺）以及初業菩薩，也不明白妄念本無自性，錯誤地認為有念與無念的體相是不同的，所以即使證得了生空（emptiness of self）的無漏（freedom from outflows），也只能稱為相似覺。如果以真實的道理來衡量，仍然不能稱為覺悟。直到證得法身之後，才能覺悟到有念與無念都沒有實在的體相，才可以稱為隨分覺（partial enlightenment）。因此，經中說：『若有眾生始從凡地，即能觀一切妄念無相，則為證得如來智慧也。』 須知一切眾生，雖然錯誤地認為妄念有實在的體相，但妄念實際上本無自性。這就是理即證得如來智慧（principle-based attainment of Tathāgata's wisdom）。所以《圓覺經》（Sūrangama Samādhi Sūtra）說：『一切眾生，皆證圓覺（perfect enlightenment）。』如果知道妄念無相，便是名字證得（name-based attainment）。如果能夠觀照妄念無相，便是觀行證得（practice-based attainment）。如果觀照到六根清凈，便是相似證得（resemblance-based attainment）。如果觀照到與法身相應，便是分真證得（partial-truth-based attainment）。如果觀照到究竟圓滿，便是究竟證得（ultimate attainment）。這便是從始至終，都以佛的知見作為修行，不同於三乘（聲聞乘、緣覺乘、菩薩乘）的種種委曲之相。 此中前四段文字，是依方便權巧而顯示漸修（gradual practice），后一段文字，是依真實而顯示頓悟（sudden enlightenment）。漸修如同選拔人才，需要經過層層考覈，才能登上寶座；頓悟如同太子投胎，生來便是帝王血脈。

【English Translation】 English version: This is a profound understanding of lineage. The fundamental nature of the mind, constantly abiding and manifesting in the present, is, within the path of liberation, the realization of the Dharmakāya (the body of the Dharma, the Dharma-nature body of the Buddha) that is inherently complete. 'Như' (Thusness) refers to the nature of the Tathātā (suchness, the true nature of things) of original enlightenment; 'Lai' (Come) refers to the practice of initial enlightenment uniting with original enlightenment. The unity of initial and original enlightenment is why it is called Tathāgata (the Buddha, meaning 'one who has thus come' or 'one who has thus gone'). The forgetting of both initial and original enlightenment is why it is called ultimate enlightenment. Therefore, the sutra says: 'If there are sentient beings who can observe that all deluded thoughts are without form, then they will attain the wisdom of the Tathāgata.' The Tathāgatagarbha (Buddha-nature, the womb of the Tathāgata) is unchanging yet adapts to conditions, manifesting entirely as all deluded thoughts, like water becoming ice. Then, all deluded thoughts adapt to conditions without changing, and their entirety is the Tathāgatagarbha, just as ice is a manifestation of water. Does ice have a self-nature separate from water? Because ordinary people do not understand that deluded thoughts are without form, even if they can control afflictions, they are still not called enlightened. The Two Vehicles (Śrāvakas and Pratyekabuddhas) and beginning Bodhisattvas also do not understand that deluded thoughts are without form, mistakenly believing that the substance and characteristics of thought and non-thought are different. Therefore, even if they attain the unconditioned (freedom from outflows) of the emptiness of self, they can only be called similar enlightenment. If measured by true principle, they are still not called enlightened. Only after realizing the Dharmakāya can one realize that both thought and non-thought have no real form, and then can one be called partial enlightenment. Therefore, the sutra says: 'If there are sentient beings who, from the very beginning of their ordinary state, can observe that all deluded thoughts are without form, then they will attain the wisdom of the Tathāgata.' It should be known that although all sentient beings mistakenly believe that deluded thoughts have real form, deluded thoughts are actually without self-nature. This is called principle-based attainment of Tathāgata's wisdom. Therefore, the Sūrangama Samādhi Sūtra says: 'All sentient beings attain perfect enlightenment.' If one knows that deluded thoughts are without form, it is called name-based attainment. If one can contemplate that deluded thoughts are without form, it is called practice-based attainment. If one contemplates until the six senses are purified, it is called resemblance-based attainment. If one contemplates until one is in accord with the Dharmakāya, it is called partial-truth-based attainment. If one contemplates until ultimate fulfillment, it is called ultimate attainment. This is, from beginning to end, using the knowledge and vision of the Buddha as practice, which is different from the various expedient aspects of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The first four paragraphs here are based on expedient means to show gradual practice, and the last paragraph is based on reality to show sudden enlightenment. Gradual practice is like selecting talent, requiring layers of assessment before ascending to the throne; sudden enlightenment is like a prince being conceived, born with the bloodline of a king.

也。二詳示淺深竟。

三明淺深無性

又言心初起者。但隨俗說。求其初相。終不可得。心尚無有。何況有初　前云一念相應覺心初起。已隨拂云遠離覺相矣。猶恐迷者隨言取義。謂有始覺初相可得。不知心本無相。云何有初。蓋心之一字。但是名言。真外無妄。故妄心無相。妄外無真。故真心無相。譬如演若歇狂。本頭如故。豈可於其頭上。別覓一初歇之相耶。

是故一切眾生。不名為覺。以無始來。恒有無明妄念相續。未曾離故　無明妄念。有即非有。由不覺故。非有似有。故相續而未離也。一翳在目。空華亂墜。不見己頭。狂怖妄出。然所治之無明。畢竟求不可得。則能治之始覺。又豈有初相可得哉。

若妄念息。即知心相生住異滅。皆悉無相。以於一心前後同時。皆不相應。無自性故　由迷一心。而有妄念。由有妄念。妄見心相生住異滅。但當推求現前一念心相。畢竟了不可得。則計有心相之妄念自息。妄念既息。則知心相尚不可得。云何得有生住異滅之相。蓋若謂生住異滅果有相者。為生在前耶。住異滅在前耶。生在後耶。住異滅在後耶。抑生住異滅皆同時耶。若謂生在前者。為有心故生。為無心故生。若有心故生則有二心。若無心故生心則有始又所生心。果有何相。故生在前。

【現代漢語翻譯】 現代漢語譯本 也。二、詳細闡述淺深之別。

三、闡明淺深皆無自性

又說心念初起，只是隨順世俗的說法。如果去尋求它最初的相狀，終究是不可得的。心尚且沒有，何況有最初的相狀呢？前面說『一念相應，覺心初起』，已經隨著拂塵而遠離覺悟的相狀了。還是擔心迷惑的人隨言取義，認為有始覺的最初相狀可以得到。卻不知心本來就沒有相狀，又怎麼會有最初的相狀呢？心這個字，只不過是個名言而已。真如之外沒有虛妄，所以妄心沒有相狀；虛妄之外沒有真如，所以真心也沒有相狀。譬如演若歇息了狂亂，他本來的頭還是和原來一樣，怎麼可以在他的頭上，另外尋找一個最初歇息的相狀呢？（演若，梵語，人名，意為『知』或『智』）

所以說一切眾生，不能稱為覺悟，因為從無始以來，一直有無明（梵語，avidyā，指對事物真相的迷惑）妄念相續不斷，未曾離開過。無明妄念，說有卻不是真有，因為不覺悟的緣故，所以不是真有卻好像有，因此相續不斷而未曾離開。就像眼睛裡有了翳障，就會看到虛空中華亂墜，看不到自己的頭，狂亂恐懼而妄生種種幻象。然而所要去除的無明，畢竟是求之而不可得的，那麼能去除無明的始覺，又怎麼會有最初的相狀可以得到呢？

如果妄念止息，就知道心相的生、住、異、滅，都是沒有相狀的，因為對於一心來說，無論是前後還是同時，都是不相應的，沒有自性的緣故。因為迷惑於一心，所以才有妄念；因為有妄念，所以妄見心相的生、住、異、滅。只要推求現前一念的心相，畢竟是了不可得的，那麼計較有心相的妄念自然止息。妄念既然止息，就知道心相尚且不可得，又怎麼會有生、住、異、滅的相狀呢？如果說生、住、異、滅果真有相狀，那麼是生在前呢？還是住、異、滅在前呢？是生在後呢？還是住、異、滅在後呢？還是生、住、異、滅都是同時呢？如果說是生在前，那麼是因為有心才生呢？還是因為無心才生呢？如果是因為有心才生，那麼就有兩個心了；如果是因為無心才生，那麼心就有了開始，而且所生的心，果真有什麼相狀呢？所以說生在前，是不成立的。

【English Translation】 English version Also. 2. Explain in detail the difference between shallow and deep.

  1. Clarify that shallowness and depth are without self-nature

Furthermore, it is said that the initial arising of the mind is merely a conventional expression. If one seeks its initial form, it is ultimately unattainable. If the mind itself does not exist, how can there be an initial form? It was previously stated that 'with a single thought in accordance, the initial arising of the awakened mind' has already moved away from the appearance of awakening along with the whisk. There is still concern that those who are confused will take the words literally, believing that the initial form of initial awakening can be attained. They do not know that the mind is originally without form, so how can there be an initial form? The word 'mind' is merely a nominal term. Outside of True Reality, there is no delusion; therefore, the deluded mind has no form. Outside of delusion, there is no True Reality; therefore, the true mind has no form. It is like when Yanruo (Sanskrit, a person's name, meaning 'knowing' or 'wisdom') stops his madness, his original head remains as it was. How can one separately seek an initial form of cessation on his head?

Therefore, all sentient beings are not called awakened because, from beginningless time, they have always had ignorance (Sanskrit, avidyā, referring to delusion about the true nature of things) and deluded thoughts continuously arising, never having been separated from them. Ignorance and deluded thoughts, when said to exist, are not truly existent. Because of non-awakening, they appear to exist but are not truly so. Therefore, they continuously arise without separation. It is like having an eye disease, causing one to see confusedly falling flowers in the sky, not seeing one's own head, and wildly producing illusions out of fear. However, the ignorance that is to be cured is ultimately unattainable. Then, how can the initial awakening that can cure it have an initial form?

If deluded thoughts cease, one will know that the arising, abiding, changing, and ceasing of mental phenomena are all without form because, for the one mind, whether before or after, or at the same time, they are all not in accordance and without self-nature. Because of delusion about the one mind, there are deluded thoughts. Because there are deluded thoughts, one falsely sees the arising, abiding, changing, and ceasing of mental phenomena. One should investigate the present moment's mental phenomena, which are ultimately unattainable. Then, the deluded thoughts of calculating mental phenomena will naturally cease. Once deluded thoughts have ceased, one will know that mental phenomena are unattainable, so how can there be the appearances of arising, abiding, changing, and ceasing? If it is said that the arising, abiding, changing, and ceasing truly have appearances, then does arising come before, or do abiding, changing, and ceasing come before? Does arising come after, or do abiding, changing, and ceasing come after? Or are arising, abiding, changing, and ceasing all simultaneous? If it is said that arising comes before, then does it arise because of having a mind, or does it arise because of not having a mind? If it arises because of having a mind, then there are two minds. If it arises because of not having a mind, then the mind has a beginning, and what form does the arising mind truly have? Therefore, the statement that arising comes before is not established.

不相應也。若住異滅在前者。必須有生。方得有住異滅。前既無生。云何有住異滅。故住異滅在前。不相應也。若謂生在後者。前既無生。云何后忽有生。又由滅故。方說有生。前既無生。則無可滅。前既無滅。后豈有生。故生在後。不相應也。若住異滅在後者。前必無滅。前既無滅。亦無有生。前既無生。云何得有後住異滅。故住異滅在後。不相應也。若謂生住異滅皆同時者。生與滅違。住與異違。尤為不相應也。如此推責。則知生住異滅。但有名字。何嘗有自性耶。

如是知已。則知始覺不可得。以不異本覺故　本覺離一切妄念相。等虛空界無所不遍。法界一相。無生無住無異無滅。今推始覺。亦無生住異滅可得。則與本覺何異。是則約隨俗說。故有凡夫不覺。三乘相似覺。法身隨分覺。如來究竟覺之不同。而真如覺性。何曾有此淺深差別之可得哉。初辨始覺義竟。

二辨本覺義二。初標二相。次釋二相。今初。

複次本覺隨染分別。生二種差別相。一凈智相。二不思議用相　本覺既即平等法身。離一切妄念相。云何得有二差別相。特以隨染分別。說有始覺。由始覺故。方顯本覺相用。故無生而說生也。

次釋二相二。初釋凈智相。二釋不思議用相。初中二。初示相。二釋成。今初。

【現代漢語翻譯】 現代漢語譯本：不相應。如果認為『住』（持續）、『異』（變化）、『滅』（消滅）在『生』（產生）之前，那麼必須先有『生』，才能有『住』、『異』、『滅』。前面既然沒有『生』，怎麼會有『住』、『異』、『滅』呢？所以『住』、『異』、『滅』在『生』之前，是不相應的。如果認為『生』在『滅』之後，前面既然沒有『生』，怎麼後面忽然有『生』呢？而且因為有『滅』，才說有『生』。前面既然沒有『生』，就沒有可以『滅』的東西。前面既然沒有『滅』，後面怎麼會有『生』呢？所以『生』在『滅』之後，是不相應的。如果認為『住』、『異』、『滅』在『生』之後，前面必定沒有『滅』。前面既然沒有『滅』，也就沒有『生』。前面既然沒有『生』，怎麼會有後面的『住』、『異』、『滅』呢？所以『住』、『異』、『滅』在『生』之後，是不相應的。如果認為『生』、『住』、『異』、『滅』都是同時發生的，『生』和『滅』相違背，『住』和『異』相違背，尤其不相應。這樣推究責問，就知道『生』、『住』、『異』、『滅』，只是名字而已，哪裡有自性呢？ 像這樣瞭解之後，就知道始覺（最初的覺悟）是不可得的，因為它與本覺（本來的覺悟）沒有差別。本覺遠離一切妄念之相，等同虛空界，無所不遍，法界（宇宙萬法）只有一個相，沒有生、沒有住、沒有異、沒有滅。現在推究始覺，也沒有生、住、異、滅可以得到，那麼與本覺有什麼不同呢？這是就隨順世俗的說法，所以有凡夫的不覺，三乘（聲聞乘、緣覺乘、菩薩乘）的相似覺，法身（佛的化身）的隨分覺，如來的究竟覺的不同。而真如（事物的真實如是的狀態）的覺性，哪裡有這些淺深差別的可得呢？第一部分，辨析始覺的意義完畢。 第二部分，辨析本覺的意義，分為兩部分。首先標出兩種相，其次解釋兩種相。現在開始第一部分。 其次，本覺隨順染污的分別，產生兩種差別相：一是凈智相（清凈智慧之相），二是不思議用相（不可思議的作用之相）。本覺既然就是平等法身，遠離一切妄念之相，怎麼會有兩種差別相呢？特別是因為隨順染污的分別，才說有始覺。因為有始覺，才顯現本覺的相和作用。所以沒有生而說生。 接下來解釋兩種相，分為兩部分。首先解釋凈智相，其次解釋不思議用相。首先解釋凈智相，分為兩部分。首先展示相，其次解釋成立。現在開始第一部分。

【English Translation】 English version: It is not consistent. If 'persistence' (sthiti), 'change' (anyathatva), and 'cessation' (nirodha) are considered to precede 'arising' (utpada), then there must first be 'arising' for there to be 'persistence', 'change', and 'cessation'. Since there is no 'arising' before, how can there be 'persistence', 'change', and 'cessation'? Therefore, 'persistence', 'change', and 'cessation' preceding 'arising' is inconsistent. If 'arising' is considered to follow 'cessation', since there is no 'arising' before, how can there suddenly be 'arising' after? Moreover, it is because of 'cessation' that 'arising' is spoken of. Since there is no 'arising' before, there is nothing to 'cease'. Since there is no 'cessation' before, how can there be 'arising' after? Therefore, 'arising' following 'cessation' is inconsistent. If 'persistence', 'change', and 'cessation' are considered to follow 'arising', there must be no 'cessation' before. Since there is no 'cessation' before, there is also no 'arising'. Since there is no 'arising' before, how can there be 'persistence', 'change', and 'cessation' after? Therefore, 'persistence', 'change', and 'cessation' following 'arising' is inconsistent. If 'arising', 'persistence', 'change', and 'cessation' are considered to occur simultaneously, 'arising' and 'cessation' contradict each other, and 'persistence' and 'change' contradict each other, which is even more inconsistent. Through such inquiry and examination, it is known that 'arising', 'persistence', 'change', and 'cessation' are merely names; where is there any self-nature? Having understood this, it is known that initial enlightenment (shijue) is unattainable because it is not different from original enlightenment (benjue). Original enlightenment is apart from all deluded thoughts, equal to the realm of empty space, all-pervading, and the Dharma Realm (dharma-dhatu) is of one aspect, without arising, persistence, change, or cessation. Now, examining initial enlightenment, there is also no arising, persistence, change, or cessation to be found. Then, how is it different from original enlightenment? This is according to conventional speech, so there are differences between the non-enlightenment of ordinary beings, the similar enlightenment of the Three Vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana), the partial enlightenment of the Dharma Body (dharmakaya), and the ultimate enlightenment of the Tathagata. But where can these differences of shallowness and depth be found in the enlightened nature of Suchness (tathata)? The first part, distinguishing the meaning of initial enlightenment, is complete. The second part, distinguishing the meaning of original enlightenment, is divided into two parts. First, indicating the two aspects; second, explaining the two aspects. Now beginning the first part. Furthermore, original enlightenment, following defiled discriminations, gives rise to two kinds of differentiated aspects: first, the aspect of pure wisdom (jnana); second, the aspect of inconceivable function (adbhuta-karman). Since original enlightenment is identical to the equal Dharma Body, apart from all deluded thoughts, how can there be two differentiated aspects? It is especially because of following defiled discriminations that initial enlightenment is spoken of. Because of initial enlightenment, the aspects and functions of original enlightenment are revealed. Therefore, it is said to arise without arising. Next, explaining the two aspects, divided into two parts. First, explaining the aspect of pure wisdom; second, explaining the aspect of inconceivable function. First, explaining the aspect of pure wisdom, divided into two parts. First, showing the aspect; second, explaining its establishment. Now beginning the first part.

凈智相者。謂依法熏習。如實修行。功德滿足。破和合識。滅轉識相。顯現法身清凈智故　凈智相。即四智相應心品也。依法熏習者。具如下文所明妄熏真熏體熏用熏也。如實修行者。隨順法性而修諸行也。功德滿足者。超過菩薩究竟地也。破和合識者。舍異熟名。轉成大圓鏡智相應心品。不復為所熏也。滅轉識相者。轉第七識為平等性智相應心品。轉第六識為妙觀察智相應心品。轉前五識為成所作智相應心品。無增無減。不復為能熏也。顯現法身清凈智故者。所證真如為法身。能證菩提為清凈智。智與真如。平等平等。無能所也。

二釋成

一切心識相。即是無明相。與本覺非一非異。非是可壞。非不可壞　一切心識相者。通指八個心王。兼攝相應諸心所也。即是無明相者。由無始來曾未悟故。俗故相有別也。與本覺非一非異者。真如舉體而為本覺無明。本覺是無漏性。無明是有漏性。故非一。同攬真如為體。故非異也。非是可壞者。無明之性。即真如故。與本覺非異故。非不可壞者。無明之相。違真如故。與本覺非一故。

如海水與波。非一非異。波因風動。非水性動。若風止時。波動即滅。非水性滅　此舉喻以釋成也。海水。喻如來藏心。波喻前七轉識。風。喻無明心所。水之動相。

【現代漢語翻譯】 現代漢語譯本 『凈智相』是指依據佛法熏習，如實地修行，功德圓滿，從而破除和合識（和合識：指第八識阿賴耶識的種子識，由業力聚合而成），滅除轉識之相（轉識：指前七識，即眼識、耳識、鼻識、舌識、身識、意識、末那識，它們會隨著外境而轉變），顯現法身的清凈智慧。『凈智相』也就是與四智（四智：大圓鏡智、平等性智、妙觀察智、成所作智）相應的清凈心品。『依法熏習』是指具備下文所說的妄熏、真熏、體熏、用熏。『如實修行』是指隨順法性而修習各種行持。『功德滿足』是指超過菩薩的究竟地。『破和合識』是指捨棄異熟之名（異熟：指由業力所感的果報），轉成與大圓鏡智相應的清凈心品，不再被薰染。『滅轉識相』是指將第七識（第七識：末那識，執著第八識為自我）轉為平等性智相應的清凈心品，將第六識（第六識：意識，具有分別判斷的功能）轉為妙觀察智相應的清凈心品，將前五識（前五識：眼識、耳識、鼻識、舌識、身識）轉為成所作智相應的清凈心品，沒有增加也沒有減少，不再成為能薰染者。『顯現法身清凈智故』是指所證得的真如（真如：不生不滅、不變不異的本體）為法身，能證得的菩提（菩提：覺悟的智慧）為清凈智。智慧與真如，平等平等，沒有能證和所證的分別。

二、解釋成就

一切心識之相，即是無明之相（無明：對事物真相的迷惑和不瞭解），與本覺（本覺：眾生本自具有的覺性）非一非異，不是可以破壞的，也不是不可以破壞的。『一切心識相』，統指八個心王（八個心王：指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識這八種心識），也包括相應的各種心所（心所：伴隨心識生起的各種心理活動）。『即是無明相』，因為從無始以來沒有覺悟，所以世俗的現象有所差別。『與本覺非一非異』，真如的全體就是本覺和無明，本覺是無漏的性質，無明是有漏的性質，所以不是一體。但它們都以真如為本體，所以不是異體。『非是可壞者』，無明的性質就是真如，與本覺不是異體，所以不可破壞。『非不可壞者』，無明的現象違背真如，與本覺不是一體，所以可以破壞。

就像海水與波浪，非一非異，波浪因風而動，不是水的本性在動。如果風停止時，波浪就平息，不是水的本性消失。』這是用比喻來解釋成就。海水，比喻如來藏心（如來藏心：含藏一切諸佛功德的清凈心）。波浪，比喻前七轉識。風，比喻無明心所。水的動相。

【English Translation】 English version 『The Aspect of Pure Wisdom』 refers to relying on the Dharma for cultivation, practicing diligently and truthfully, fulfilling merits, thereby breaking the coalesced consciousness ( coalesced consciousness: refers to the seed consciousness of the eighth consciousness, Alaya-vijnana, which is formed by the aggregation of karmic forces ), extinguishing the appearances of the transforming consciousnesses ( transforming consciousnesses: refers to the first seven consciousnesses, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and Manas-vijnana, which transform according to external circumstances ), and manifesting the pure wisdom of the Dharmakaya. 『The Aspect of Pure Wisdom』 is also the pure mind-essence corresponding to the Four Wisdoms ( Four Wisdoms: Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom ). 『Relying on the Dharma for cultivation』 refers to possessing the deluded perfuming, true perfuming, substance perfuming, and function perfuming as explained below. 『Practicing diligently and truthfully』 refers to cultivating various practices in accordance with the Dharma-nature. 『Fulfilling merits』 refers to surpassing the ultimate stage of a Bodhisattva. 『Breaking the coalesced consciousness』 refers to abandoning the name of Vipaka ( Vipaka: refers to the karmic retribution ), transforming into the pure mind-essence corresponding to the Great Perfect Mirror Wisdom, and no longer being perfumed. 『Extinguishing the appearances of the transforming consciousnesses』 refers to transforming the seventh consciousness ( seventh consciousness: Manas-vijnana, which clings to the eighth consciousness as self ) into the pure mind-essence corresponding to Equality Wisdom, transforming the sixth consciousness ( sixth consciousness: mind-consciousness, which has the function of distinguishing and judging ) into the pure mind-essence corresponding to Wonderful Observing Wisdom, and transforming the first five consciousnesses ( first five consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness ) into the pure mind-essence corresponding to Accomplishing Wisdom, without increase or decrease, and no longer becoming the perfumer. 『Manifesting the pure wisdom of the Dharmakaya』 refers to the Suchness ( Suchness: the unchanging and non-differentiating essence ) attained as the Dharmakaya, and the Bodhi ( Bodhi: enlightened wisdom ) that can be attained as pure wisdom. Wisdom and Suchness are equal and equal, without the distinction of the able and the attained.

  1. Explanation and Accomplishment

The appearance of all consciousnesses is the appearance of ignorance ( ignorance: delusion and lack of understanding of the true nature of things ), which is neither one nor different from Original Enlightenment ( Original Enlightenment: the innate enlightened nature possessed by all beings ), and is neither destructible nor indestructible. 『The appearance of all consciousnesses』 refers to all eight mind-kings ( eight mind-kings: refers to the eight consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas-vijnana, and Alaya-vijnana ), and also includes the corresponding mental factors ( mental factors: various psychological activities that arise with consciousness ). 『Is the appearance of ignorance』 because there has been no enlightenment since beginningless time, so there are differences in worldly phenomena. 『Neither one nor different from Original Enlightenment』, the entirety of Suchness is both Original Enlightenment and ignorance, Original Enlightenment is of the unconditioned nature, and ignorance is of the conditioned nature, so they are not one. But they both take Suchness as their substance, so they are not different. 『Not destructible』 because the nature of ignorance is Suchness, and is not different from Original Enlightenment, so it cannot be destroyed. 『Not indestructible』 because the appearance of ignorance violates Suchness, and is not one with Original Enlightenment, so it can be destroyed.

Just like the sea and the waves, neither one nor different, the waves move because of the wind, not because the nature of the water is moving. If the wind stops, the waves subside, not because the nature of the water disappears.』 This is using a metaphor to explain accomplishment. The sea, a metaphor for the Tathagatagarbha mind ( Tathagatagarbha mind: the pure mind that contains all the merits of all Buddhas ). The waves, a metaphor for the first seven transforming consciousnesses. The wind, a metaphor for the mental factors of ignorance. The moving appearance of water.

即名為風。風原不在水外。喻心之不覺。即名無明。無明心所。恒與心王相應。不在心王外也。然水有可動之性。即喻無明種子。藏在第八識中。波有動轉之相。即喻無明現行。但與前七識相應也。藏識常住。轉識生滅。如水與波非一。藏識亦攬真如為體。轉識亦攬真如為體。如水與波非異。以其同一濕性故也。波因風動。則舉水體皆動。喻不唯七識生滅。即藏識亦生滅也。非水性動。則波之濕性。亦不曾動。喻不唯藏識性無生滅。即轉識亦性無生滅也。若風止時者。喻無明轉而為明也。波動即滅者。喻和合識與轉識相俱滅。不為所熏能熏也。非水性滅者。喻八識轉成四智相應心品。同於真如常住不滅也。

眾生亦爾。自性清凈心。因無明風動。起識波浪。如是三事。皆無形相。非一非異。然性凈心。是動識本。無明滅時。動識隨滅。智性不壞　此更以法合也。自性清凈心。即指現前介爾心性。體即真如。本來清凈。非成佛而始凈也。因無明風。動者。無始已來從未悟故。法爾有八種識第八識中。法爾有無明種子。如水含動性。前七識現行。法爾與無明相應。如波有動相也。起識波浪者。如海水舉體作波也。如是三事皆無形相者。譬如指波所依名水。指水所起名波。指波之動名風。水外別無波動形相。波外別無

【現代漢語翻譯】 現代漢語譯本： 這就叫做風。風原本不在水之外，比喻心沒有覺察，就叫做無明（avidyā，對事物真相的迷惑）。無明的心所（caitasika，心所法，伴隨心識生起的心理活動），總是與心王（citta，主要的心識）相應，也不在心王之外。然而水有可以被擾動的性質，這比喻無明的種子，藏在第八識（ālaya-vijñāna，阿賴耶識，藏識）中。波有動轉的現象，這比喻無明的現行，只是與前七識相應。藏識是常住的，轉識（pravṛtti-vijñāna，轉變識，指前七識）是生滅的，就像水與波不是一體，藏識也總括真如（tathatā，事物的真實如是的狀態）作為它的本體，轉識也總括真如作為它的本體，就像水與波不是不同的，因為它們具有相同的濕性。波因為風的擾動而生起，那麼整個水的本體都會動，比喻不只是七識生滅，藏識也生滅。如果不是水的本性在動，那麼波的濕性，也從來沒有動過，比喻不只是藏識的本性沒有生滅，轉識的本性也沒有生滅。如果風停止的時候，比喻無明轉變為明。波的動盪就滅了，比喻和合識（samprayukta-vijñāna，與心所相應的識）與轉識一起滅，不再被所熏（vāsanā，習氣）和能熏（熏習）。如果不是水的本性滅了，比喻八識轉成四智（catvāri jñānāni，四種智慧）相應的心的品類，等同於真如，常住不滅。

眾生也是這樣。自性清凈心（prakṛti-citta-prabhāsvara，本性清凈的心），因為無明的風的擾動，生起識的波浪。像這樣的三件事，都沒有形狀和相貌，不是一體也不是不同。然而自性清凈心，是動識的根本。無明滅的時候，動識也隨著滅。智慧的本性不會壞滅。這更進一步用佛法來比喻。自性清凈心，是指現在當下的心性，它的本體就是真如，本來就是清凈的，不是成佛才開始清凈。因為無明的風的擾動，從無始以來從未覺悟的緣故，自然而然地有八種識，第八識中，自然而然地有無明的種子，就像水含有動性。前七識的現行，自然而然地與無明相應，就像波有動相。生起識的波浪，就像海水整個本體都變成波浪。像這樣的三件事都沒有形狀和相貌，譬如指波所依靠的叫做水，指水所生起的叫做波，指波的動盪叫做風，水之外沒有別的波動的形狀和相貌，波之外沒有別的...

【English Translation】 English version: It is called wind. Wind is originally not outside of water. It is a metaphor for the mind's unawareness, which is called ignorance (avidyā, delusion about the true nature of things). The mental functions (caitasika, mental factors accompanying consciousness) of ignorance are always in accordance with the mind-king (citta, the primary consciousness), and are not outside of the mind-king either. However, water has the nature of being able to be disturbed, which is a metaphor for the seeds of ignorance, stored in the eighth consciousness (ālaya-vijñāna, storehouse consciousness). Waves have the appearance of movement, which is a metaphor for the manifestation of ignorance, only corresponding to the first seven consciousnesses. The storehouse consciousness is permanent, while the transforming consciousnesses (pravṛtti-vijñāna, the evolving consciousnesses, referring to the first seven) are subject to arising and ceasing, just as water and waves are not one. The storehouse consciousness also encompasses Suchness (tathatā, the true nature of reality) as its essence, and the transforming consciousnesses also encompass Suchness as their essence, just as water and waves are not different, because they have the same wetness. When waves arise due to the movement of the wind, the entire body of water moves, which is a metaphor for not only the seven consciousnesses arising and ceasing, but also the storehouse consciousness arising and ceasing. If it were not the nature of water that moves, then the wetness of the waves would never have moved, which is a metaphor for not only the nature of the storehouse consciousness being without arising and ceasing, but also the nature of the transforming consciousnesses being without arising and ceasing. If the wind stops, it is a metaphor for ignorance transforming into clarity. When the movement of the waves ceases, it is a metaphor for the associated consciousness (samprayukta-vijñāna, consciousness associated with mental factors) and the transforming consciousnesses ceasing together, no longer being influenced (vāsanā, habitual tendencies) or influencing. If it were not the nature of water that ceases, it is a metaphor for the eight consciousnesses transforming into the mind categories corresponding to the four wisdoms (catvāri jñānāni, the four wisdoms), being the same as Suchness, permanent and not ceasing.

Sentient beings are also like this. The self-nature pure mind (prakṛti-citta-prabhāsvara, the inherently pure mind) arises the waves of consciousness due to the movement of the wind of ignorance. These three things are without form or appearance, neither one nor different. However, the self-nature pure mind is the root of the moving consciousness. When ignorance ceases, the moving consciousness also ceases along with it. The nature of wisdom does not decay. This further uses the Dharma to make an analogy. The self-nature pure mind refers to the present moment's mind-nature, its essence is Suchness, originally pure, not only becoming pure upon attaining Buddhahood. Because of the movement of the wind of ignorance, from beginningless time without ever having awakened, naturally there are eight consciousnesses, and within the eighth consciousness, naturally there are seeds of ignorance, just as water contains the nature of movement. The manifestation of the first seven consciousnesses naturally corresponds to ignorance, just as waves have the appearance of movement. The arising of the waves of consciousness is like the entire body of seawater becoming waves. These three things are without form or appearance, for example, what the waves rely on is called water, what arises from the water is called waves, and the movement of the waves is called wind, outside of water there is no other form or appearance of waves, outside of waves there is no other...

水動形相。動外別無波水形相。說有三事。故非一。同依濕性。故非異。眾生亦爾。藏識之外。別無轉識無明形相。轉識之外。別無藏識無明形相。無明之外。亦別無藏識轉識形相。說有第八。前七。心所。三事。故非一。同一真如凈心。故非異也。然性凈心。是動識本者。如水之濕性。是水波本也。無明滅時。動識隨滅者。合風滅時。波動隨滅。不唯前七能熏相滅。即第八受熏和合相亦滅也。智性不壞者。合前非水性滅。不唯大圓鏡智之性不壞。即平等性智妙觀成所作智之性。亦不壞也。初釋凈智相竟。

二釋不思議用相

不思議用相者。依于凈智。能起一切勝妙境界。常無斷絕。謂如來身。具足無量增上功德。隨眾生根。示現成就無量利益　依于凈智慧起一切勝妙境界等者。唯識論云。此四心品。雖皆遍能緣一切法。而用有異。謂大圓鏡智相應心品。純凈圓德現種依持。能現能生身土智影。無間無斷。窮未來際。平等性智相應心品。觀一切法自他有情。悉皆平等。大慈大悲恒共相應。隨諸有情所樂。示現受用身土影像差別。妙觀察智不共所依。無住涅槃之所建立。一味相續。窮未來際。妙觀察智相應心品。善觀諸法自相共相無礙而轉。攝觀無量總持定門。及所發生功德珍寶。于大眾會。能現無邊作用

【現代漢語翻譯】 現代漢語譯本：水的流動呈現出各種形態，但流動之外並沒有獨立於波浪和水之外的形態。如果說有流動、波浪和形態這三件事，那麼它們就不是一體的；但它們都依賴於水的濕性，所以它們也不是不同的。眾生也是如此，在阿賴耶識（藏識）之外，沒有獨立於轉識和無明之外的形態；在轉識之外，也沒有獨立於藏識和無明之外的形態；在無明之外，也沒有獨立於藏識和轉識之外的形態。如果說有第八識、前七識、心所這三件事，那麼它們就不是一體的；但它們都同一于真如凈心，所以它們也不是不同的。然而，自性清凈心是動識的根本，就像水的濕性是水波的根本一樣。當無明熄滅時，動識也隨之熄滅，就像風停止時，波浪也隨之熄滅一樣。不僅前七識的能熏習的相狀會熄滅，就連第八識所受熏習的和合相也會熄滅。智性不會壞滅，就像風停止時，水的濕性不會壞滅一樣。不僅大圓鏡智的自性不會壞滅，就連平等性智、妙觀察智、成所作智的自性也不會壞滅。以上是第一部分，解釋清凈智的相狀。

二、解釋不可思議的作用相

不可思議的作用相，是依于清凈智，能夠生起一切殊勝美妙的境界，並且恒常不斷絕。也就是說，如來之身，具足無量增上的功德，隨著眾生的根器，示現成就無量的利益。依于清凈智慧夠生起一切殊勝美妙的境界等，如《唯識論》所說：『這四種心品，雖然都能普遍地緣取一切法，但作用有所不同。大圓鏡智相應的心品，純凈圓滿的功德顯現，作為種子生起的所依，能夠顯現和產生身、土、智的影像，沒有間斷，窮盡未來際。平等性智相應的心品，觀察一切法，自己和他人有情，都完全平等，大慈大悲恒常與之相應，隨著各種有情所喜好的，示現受用身、土影像的差別。妙觀察智是不共的所依，是無住涅槃所建立的，一味相續，窮盡未來際。妙觀察智相應的心品，善於觀察諸法的自相和共相，無礙地運轉，攝取觀察無量的總持定門，以及所發生的功德珍寶，在大眾集會中，能夠顯現無邊的作用。』

【English Translation】 English version: The movement of water manifests various forms, but apart from the movement, there are no forms independent of waves and water. If we say there are three things—movement, waves, and forms—then they are not one; but they all rely on the wet nature of water, so they are not different. Sentient beings are also like this: outside of the Ālaya-vijñāna (store consciousness), there are no forms independent of the Pravṛtti-vijñāna (evolving consciousness) and Avidyā (ignorance); outside of the Pravṛtti-vijñāna, there are no forms independent of the Ālaya-vijñāna and Avidyā; outside of Avidyā, there are also no forms independent of the Ālaya-vijñāna and Pravṛtti-vijñāna. If we say there are three things—the eighth consciousness, the first seven consciousnesses, and mental functions—then they are not one; but they are all the same as the True Thusness Pure Mind, so they are not different. However, the self-nature pure mind is the root of the moving consciousness, just as the wet nature of water is the root of water waves. When Avidyā is extinguished, the moving consciousness also extinguishes, just as when the wind stops, the waves also extinguish. Not only do the potentially influencing aspects of the first seven consciousnesses extinguish, but even the combined aspect of the eighth consciousness that receives influence also extinguishes. The nature of wisdom does not decay, just as when the wind stops, the wet nature of water does not decay. Not only does the nature of the Great Perfect Mirror Wisdom not decay, but the natures of the Equality Wisdom, the Wonderful Observing Wisdom, and the Accomplishing Wisdom also do not decay. The above is the first part, explaining the aspect of pure wisdom.

Second, explaining the aspect of inconceivable function

The aspect of inconceivable function is that, relying on pure wisdom, it can give rise to all supreme and wonderful realms, and it is constantly without cessation. That is to say, the body of the Tathāgata (Thus Come One), possesses immeasurable increasing merits, and according to the capacities of sentient beings, manifests and accomplishes immeasurable benefits. Relying on pure wisdom, it can give rise to all supreme and wonderful realms, etc., as the Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only) says: 'These four categories of mind, although they can all universally cognize all dharmas, their functions are different. The mind category corresponding to the Great Perfect Mirror Wisdom, the pure and perfect virtues manifest, as the basis for the arising of seeds, can manifest and produce the images of body, land, and wisdom, without interruption, exhausting the future. The mind category corresponding to the Equality Wisdom, observes all dharmas, oneself and other sentient beings, are all completely equal, great compassion and great love are constantly corresponding with it, according to what various sentient beings like, it manifests the differences in the enjoyment of body and land images. The Wonderful Observing Wisdom is the uncommon basis, it is established by the Non-Abiding Nirvāṇa, continuously in one flavor, exhausting the future. The mind category corresponding to the Wonderful Observing Wisdom, is good at observing the self-aspect and common-aspect of all dharmas, operating without obstruction, gathering and observing immeasurable dhāraṇī (mantra) gates, and the treasures of merit that arise, in the assembly of the masses, it can manifest boundless functions.'

差別。皆得自在。雨大法雨。斷一切疑。令諸有情皆獲利樂。成所作智相應心品。為欲利樂諸有情故。普於十方。示現種種變化三業。成本願力所應作事。此四種性。雖皆本有。而要熏發。方得現行。因位漸增。佛果圓滿。不增不減。盡未來際。但從種生。不熏成種。勿前佛德。勝后佛故。(文)是知前凈智相。及從鏡智所起最極圓凈常遍色身。即是自受用身功德。此中依于凈智所起身土境界。隨眾生根。成就利益。即是他受用報勝劣等應種種功德。此二功德。皆由本覺隨染分別。流轉生死。然後翻染成凈。依法熏習。如實修行之所證得。故前文云。生二種差別相。猶唯識名所生得也。雖所生得。然不名之為始覺相。仍名本覺相者。猶唯識云。此四種性皆本有也。大佛頂經亦云。圓滿菩提。歸無所得。良以本具無漏種子。原是真如全體。原具真如相用。未曾稍減。今佛果無漏現行。亦只是真如全體相用。未嘗稍增故也。二別辨本始兩覺竟。

三總顯四種大義

複次覺相有四種大義。清凈如虛空明鏡　前明阿賴耶識。有其覺義。又明依不覺說始覺。待始覺立本覺。而始本究竟不異。故今直明覺相四種大義也。本無垢染。故名清凈。本無形相方隅分劑可得。故如虛空。本來寂照。故如明鏡。蓋但言如虛空。則

【現代漢語翻譯】 現代漢語譯本 差別，都能獲得自在。降下大法雨，斷除一切疑惑，使一切有情眾生都能獲得利益和安樂。與成所作智相應的自性清凈心品，爲了利益和安樂一切有情眾生，普遍在十方世界，示現種種變化的三業，成就本來的願力所應當做的事情。這四種自性，雖然本來就存在，但是需要熏習，才能顯現出來。在因地時逐漸增長，到佛果時圓滿，不增加也不減少，直到未來際。只是從種子生起，不熏習也能成為種子，不要認為之前的佛的功德，勝過之後的佛的功德。（文）由此可知，之前的清凈智相，以及從大圓鏡智所生起的最極圓凈常遍的色身，就是自受用身的功德。其中，依靠清凈智所起身土境界，隨著眾生的根器，成就利益，就是他受用報身殊勝或低劣等種種功德。這兩種功德，都是由於本覺隨著染污分別，流轉生死，然後翻轉染污成為清凈，依法熏習，如實修行所證得的。所以前面的經文說，生起兩種差別相，猶如唯識所說的名言所生得。雖然是所生得，但是不稱為始覺相，仍然稱為本覺相的原因，猶如唯識所說，這四種自性都是本來就存在的。 《大佛頂經》也說，圓滿菩提，歸於無所得。因為本來就具有無漏種子，原本就是真如的全體，原本就具有真如的相用，未曾稍微減少。現在佛果的無漏現行，也只是真如的全體相用，未曾稍微增加的緣故。二、分別辨析本覺和始覺完畢。

三、總的顯示四種大義

再次，覺相有四種大義：清凈如虛空，明鏡——前面說明阿賴耶識（Ālayavijñāna，含藏識）有其覺悟的意義，又說明依靠不覺來說始覺，等待始覺來確立本覺，而始覺和本覺究竟沒有差別。所以現在直接說明覺相的四種大義。本來沒有垢染，所以名為清凈。本來沒有形狀、方位、分際可以得到，所以如虛空。本來寂靜照耀，所以如明鏡。如果只說如虛空，那麼

【English Translation】 English version differences, all attain freedom. Raining great Dharma rain, cutting off all doubts, enabling all sentient beings to obtain benefit and joy. The self-nature pure mind category corresponding to the Accomplishment Wisdom (成所作智, Cheng Suo Zuo Zhi), for the sake of benefiting and bringing joy to all sentient beings, universally manifests various transformations of the three karmas in the ten directions, accomplishing the things that should be done by the original vows. These four natures, although all are originally present, require cultivation to manifest. They gradually increase in the causal stage and are perfected in the Buddha fruit, neither increasing nor decreasing, until the end of the future. They only arise from seeds, and not cultivating does not create seeds. Do not think that the virtues of previous Buddhas are superior to those of later Buddhas. (Text) From this, it is known that the previous pure wisdom aspect, and the most extremely perfect, pure, constant, and pervasive form body arising from the Great Perfect Mirror Wisdom (大圓鏡智, Da Yuan Jing Zhi), are the merits of the self-enjoyment body. Among these, relying on the pure wisdom, the arising land and realm, according to the roots of sentient beings, accomplishes benefits, which are the various merits of the superior or inferior reward bodies of others' enjoyment. These two merits both arise from the fundamental enlightenment following defiled discriminations, transmigrating through birth and death, and then reversing defilement into purity, through cultivation according to the Dharma, and the attainment of true practice. Therefore, the previous text says, 'arising two kinds of different aspects,' just like what is obtained from the names of Consciousness-Only. Although it is obtained from arising, it is not called the initial enlightenment aspect, but is still called the fundamental enlightenment aspect, just as Consciousness-Only says, 'These four natures are all originally present.' The Śūraṅgama Sūtra (大佛頂經, Da Fo Ding Jing) also says, 'Perfect Bodhi returns to no attainment.' Because the non-outflow seeds are originally complete, originally the entire Suchness (真如, Zhen Ru), originally possessing the aspects and functions of Suchness, never slightly diminished. Now the non-outflow manifestation of the Buddha fruit is also just the entire aspect and function of Suchness, never slightly increased. Two, the separate analysis of fundamental and initial enlightenment is complete.

Three, the general display of the four great meanings

Furthermore, the aspect of enlightenment has four great meanings: pure like space, a clear mirror—The previous explanation of the Ālayavijñāna (阿賴耶識, Ālaiye Shi, storehouse consciousness) has its meaning of enlightenment, and also explains that initial enlightenment is spoken of relying on non-enlightenment, waiting for initial enlightenment to establish fundamental enlightenment, and initial and fundamental enlightenment are ultimately not different. Therefore, now directly explain the four great meanings of the aspect of enlightenment. Originally without defilement, therefore named pure. Originally without shape, direction, division, or limit that can be obtained, therefore like space. Originally still and illuminating, therefore like a clear mirror. If only saying like space, then

無以顯其照用。但言如明鏡。則無以顯其體相。故必合言如虛空明鏡。乃可稍譬于覺相也。

一真實空大義。如虛空明鏡。謂一切心境界相及覺相。皆不可得故　此即真如門中依言說建立之真實空也。謂阿賴耶中無始無漏種子。全攬真如為體真如非一切心。非一切心所現境界。亦非覺相。一切皆空。故此無漏種子。亦非一切心境界相及與覺相。譬如虛空。體非群相。譬如明鏡。本無纖塵也。

二真實不空大義。如虛空明鏡。謂一切法圓滿成就無能壞性。一切世間境界之相。皆于中現不出不入不滅不壞。常住一心。一切染法所不能染。知體具足無邊無漏功德。為因熏習一切眾生心故　此即真如門中依言說建立之真實不空也。謂阿賴耶中無始無漏種子。即全攬一切法圓滿成就無能壞性之真如為體。是故一切世間境界之相。皆于無漏種子中現。無漏種外。別無一切境界。故不出。一切境界之內。別無無漏種子。故不入。由不出。故不滅。境即真如。無可滅故。由不入。故不壞。真如即境。無可壞故。又性色真空。性空真色。清凈本然。周遍法界。故不出不入。隨眾生心。應所知量。循業發現。故不滅不壞。又隨緣不變。故不出不入。不變隨緣。故不滅不壞。又如虛空含育萬物。明鏡影現眾形。並不出不入。不滅

【現代漢語翻譯】 現代漢語譯本： 如果只說覺照的作用，就無法彰顯其覺照的作用。但如果只說像明鏡，就無法彰顯其本體和相狀。所以必須合起來說像虛空明鏡，才可以稍微比擬覺悟的相狀。

一、真實空的大義，就像虛空明鏡。意思是說，一切心境界的相，以及覺悟的相，都是不可得的。這也就是在真如門中，依據言語建立的真實空。意思是說，阿賴耶識（Ālaya-vijñāna，含藏識）中無始以來的無漏種子，完全以真如（Tathātā，事物的真實如是性）為本體。真如不是一切心，不是一切心所顯現的境界，也不是覺悟的相。一切都是空。所以這無漏種子，也不是一切心境界的相，以及覺悟的相。譬如虛空，本體不是各種相狀；譬如明鏡，本來沒有纖塵。

二、真實不空的大義，就像虛空明鏡。意思是說，一切法圓滿成就，沒有可以破壞的性質。一切世間境界的相，都在其中顯現，不出來，不進去，不滅亡，不毀壞，常住在一心之中，一切染污的法都不能染污它。知道本體具足無邊的無漏功德，作為熏習一切眾生的心的原因。這也就是在真如門中，依據言語建立的真實不空。意思是說，阿賴耶識中無始以來的無漏種子，就是完全以一切法圓滿成就、沒有可以破壞的性質的真如為本體。所以一切世間境界的相，都在無漏種子中顯現。無漏種子之外，沒有其他的境界，所以不出來。一切境界之內，沒有其他的無漏種子，所以不進去。因為不出來，所以不滅亡，境界就是真如，沒有可以滅亡的。因為不進去，所以不毀壞，真如就是境界，沒有可以毀壞的。而且，自性之色本性是空，自性之空本性是真色，清凈本來如此，周遍法界，所以不出來不進去。隨著眾生的心，應合所知的量，順著業力而發現，所以不滅亡不毀壞。而且，隨緣而不變，所以不出來不進去；不變而隨緣，所以不滅亡不毀壞。又如虛空含育萬物，明鏡影現各種形體，都不出來不進去，不滅亡

【English Translation】 English version: There is no way to manifest its illuminating function. But if we only speak of it as a bright mirror, there is no way to manifest its substance and form. Therefore, it must be said together as like a 'void-like bright mirror' to be able to slightly compare it to the aspect of enlightenment.

  1. The great meaning of 'true emptiness' is like a 'void-like bright mirror'. It means that all aspects of the mind's realm and the aspect of enlightenment are unattainable. This is the 'true emptiness' established based on language in the 'Gate of Suchness' (Tathātā). It means that the beginningless, undefiled seeds in the Ālaya-vijñāna (storehouse consciousness) entirely take Suchness as their substance. Suchness is not all minds, not all realms manifested by the mind, nor the aspect of enlightenment. Everything is empty. Therefore, these undefiled seeds are also not the aspects of all mind realms, nor the aspect of enlightenment. It is like the void, whose substance is not the multitude of forms; like a bright mirror, which originally has no fine dust.

  2. The great meaning of 'true non-emptiness' is like a 'void-like bright mirror'. It means that all dharmas (laws/phenomena) are perfectly accomplished, having no destructible nature. All aspects of the worldly realm appear within it, neither coming out nor going in, neither ceasing nor decaying, constantly abiding in one mind, and cannot be defiled by all defiled dharmas. Knowing that the substance is fully endowed with boundless, undefiled merits, it serves as the cause for perfuming the minds of all sentient beings. This is the 'true non-emptiness' established based on language in the 'Gate of Suchness'. It means that the beginningless, undefiled seeds in the Ālaya-vijñāna entirely take Suchness, which is perfectly accomplished with all dharmas and has no destructible nature, as their substance. Therefore, all aspects of the worldly realm appear within the undefiled seeds. Outside the undefiled seeds, there are no other realms, so they do not come out. Within all realms, there are no other undefiled seeds, so they do not go in. Because they do not come out, they do not cease, as the realm is Suchness, and there is nothing to cease. Because they do not go in, they do not decay, as Suchness is the realm, and there is nothing to decay. Moreover, the nature of form is truly empty, and the nature of emptiness is truly form, pure and inherently so, pervading the Dharma Realm, so they neither come out nor go in. According to the minds of sentient beings, corresponding to the amount of knowledge, following karma to manifest, so they neither cease nor decay. Furthermore, unchanging with conditions, so they neither come out nor go in; changing with conditions without changing, so they neither cease nor decay. Also, like the void containing and nurturing all things, and the bright mirror reflecting all forms, they neither come out nor go in, nor cease.

不壞也。是故無漏種子。當體即是常住一心。雖此常住一心。舉體而為一切染法。如水成冰。然此一切染法。本無自性。云何能染此無漏種。如冰不能改其本然之濕性也。只此無漏種子。便是菩提智體。本來具足無邊無漏功德。以其在纏。故名為因。因即種子之異名也。此無漏因。亦名佛性。佛性雄猛。無能沮壞。雖在一切眾生阿賴耶識心中。力能熏習。令妄念心厭生死苦。求涅槃樂也。此上二種大義。即大乘體。

三真實不空離障大義。如虛空明鏡。謂煩惱所知二障永斷。和合識滅。本性清凈。常安住故　此即本覺隨染分別所生凈智相也。雖由始覺所顯。不異在纏本覺。即是大乘相也離煩惱所知二障。即顯真如門中真實空義。本性清凈安住。即顯真如門中真實不空。為顯不空之相。故建立空。是故但名真實不空離障大義。此如無雲之太空。磨瑩之古鏡也。

四真實不空示現大義。如虛空明鏡。謂依離障法。隨所應化。現如來等種種色聲。令彼修行諸善根故　此即本覺隨染分別所生不思議用相也。隨所應化。即意輪觀機。現種種色。即身輪示化。現種種聲。即口輪說法。此如太空之含育萬物。明鏡之頓寫千容也。問。阿賴耶識中覺義。由其全攬真如為體。故得具此四種大義。其不覺義。亦全攬真如為體。

【現代漢語翻譯】 現代漢語譯本： 很好。因此，無漏種子，其本體就是常住一心。雖然這常住一心，全體化為一切染法，就像水變成冰一樣。然而，這一切染法，本來就沒有自性，怎麼能夠染污這無漏種子呢？就像冰不能改變水本來的濕性一樣。這無漏種子，便是菩提智體（bodhi-jñāna-kāya），本來就具足無邊的無漏功德。因為它被纏縛，所以叫做『因』，『因』就是種子的另一個名稱。這無漏因，也叫做佛性（Buddha-dhātu）。佛性雄猛，沒有東西可以摧毀它。即使在一切眾生阿賴耶識（Ālaya-vijñāna）心中，也能有力地熏習，使妄念心厭惡生死的痛苦，追求涅槃（Nirvāṇa）的快樂。以上這兩種大義，就是大乘（Mahāyāna）的體。

三、真實不空離障大義。就像虛空和明鏡一樣，指的是煩惱障和所知障這兩種障礙永遠斷除，和合識滅，本性清凈，常安住。這也就是本覺（mūla-buddhi）隨著染污分別所產生的清凈智慧之相。雖然由始覺（ādi-buddhi）所顯現，但不異於被纏縛的本覺，這就是大乘的相。離開煩惱障和所知障，就顯現了真如門（tathatā-dvāra）中的真實空義。本性清凈安住，就顯現了真如門中的真實不空。爲了顯現不空之相，所以建立空。因此只叫做真實不空離障大義。這就像沒有云彩的太空，磨亮的古鏡一樣。

四、真實不空示現大義。就像虛空和明鏡一樣，指的是依靠離障法，隨著所應化度的對象，示現如來（Tathāgata）等等種種色聲，使他們修行各種善根。這也就是本覺隨著染污分別所產生的不思議作用之相。隨著所應化度的對象，就是意輪觀察根機，示現種種色，就是身輪示現變化，示現種種聲，就是口輪說法。這就像太空含育萬物，明鏡立刻映現千種容貌一樣。問：阿賴耶識中的覺義，因為它完全包含真如作為本體，所以能夠具備這四種大義。那麼，它的不覺義，也完全包含真如作為本體嗎？

【English Translation】 English version: Excellent. Therefore, the undefiled seed, its very essence is the constant one mind. Although this constant one mind, in its entirety, transforms into all defiled dharmas, like water turning into ice. However, all these defiled dharmas inherently lack self-nature. How can they defile this undefiled seed? Just as ice cannot alter the fundamental wetness of water. This undefiled seed is precisely the essence of bodhi-jñāna-kāya (wisdom body of enlightenment), inherently possessing boundless undefiled merits. Because it is entangled, it is called 'cause,' and 'cause' is another name for seed. This undefiled cause is also called Buddha-dhātu (Buddha-nature). Buddha-nature is vigorous and cannot be destroyed. Even within the Ālaya-vijñāna (storehouse consciousness) of all sentient beings, it has the power to influence, causing the deluded mind to detest the suffering of birth and death and seek the bliss of Nirvāṇa (liberation). The above two great meanings constitute the essence of Mahāyāna (Great Vehicle).

Third, the great meaning of true, non-empty, and free from obstacles. Like empty space and a clear mirror, it refers to the eternal severing of the two obstacles of afflictions and knowledge, the cessation of the combined consciousness, the purity of the original nature, and constant abiding. This is the aspect of pure wisdom arising from the fundamental enlightenment (mūla-buddhi) following defiled discriminations. Although manifested by the initial enlightenment (ādi-buddhi), it is not different from the entangled fundamental enlightenment, which is the aspect of Mahāyāna. Separating from the two obstacles of afflictions and knowledge reveals the meaning of true emptiness in the tathatā-dvāra (gate of suchness). The purity and constant abiding of the original nature reveals the true non-emptiness in the tathatā-dvāra. To reveal the aspect of non-emptiness, emptiness is established. Therefore, it is only called the great meaning of true, non-empty, and free from obstacles. This is like cloudless space and a polished ancient mirror.

Fourth, the great meaning of true, non-empty manifestation. Like empty space and a clear mirror, it refers to relying on the dharma of freedom from obstacles, manifesting various forms and sounds such as Tathāgata (Thus Come One), according to what should be transformed, enabling them to cultivate various roots of goodness. This is the aspect of inconceivable function arising from the fundamental enlightenment following defiled discriminations. According to what should be transformed is the wheel of intention observing the faculties, manifesting various forms is the wheel of body manifesting transformations, and manifesting various sounds is the wheel of mouth expounding the Dharma. This is like empty space containing all things and a clear mirror instantly reflecting thousands of appearances. Question: The meaning of enlightenment in the Ālaya-vijñāna, because it completely encompasses Suchness as its essence, is able to possess these four great meanings. Then, does its meaning of non-enlightenment also completely encompass Suchness as its essence?

亦得具此四種大義否。答。具。以不覺相不可得故。一切法皆不可得。即真實空大義。以不覺相既不可得。即一切法圓滿成就無能壞性。一切世間境界之相。皆于不覺中現。不出不入。不滅不壞。常住一心。一切染法所不能染。一切凈法所不能凈。不覺具足無邊無漏功德。為因熏習一切眾生心故。即真實不空大義。以達此不覺之性。即是真實不空體故。二障永斷。本性常住。即是離障大義。以此不覺之。性離二障故。隨所應化。現如來等種種色聲。令修善根。即示現大義也。問。既言真如舉體作一微塵。則隨拈一一微塵。亦各具此四種大義否。答。具以微塵相若無方分。則非微塵。以無形故。若有方分。則可分析。定非實有。推此微塵。既無相故。則一切法。亦皆無相。即真實空大義。微塵之相既不可得。即一切法圓滿成就無能壞性。一切世間境界之相。皆于微塵中現。不出不入。不滅不壞。乃至微塵。具足無邊無漏功德。為因熏習一切眾生心故。即真實不空大義。以達此一微塵性。即是真實不空體故。二障永斷。本性常住。即是離障大義。以此一微塵性。離二障故。隨所應化。現身說法。令修善根。所謂於一毛端。現寶王剎。坐微塵里。轉大法輪。即示現大義也。華嚴經云。一微塵中。具足大千經卷。如一微塵。一

切微塵亦復如是。此之謂也。思之。初釋覺義竟。

大乘起信論裂網疏卷第二 大正藏第 44 冊 No. 1850 大乘起信論裂網疏

大乘起信論裂網疏卷第三

靈峰蕅益沙門智旭述

二釋不覺義二。初總明不覺依覺故無實。二別示不覺虛妄相。今初。

不覺義者。謂從無始來。不如實知真法一故。不覺心起而有妄念。然彼妄念。自無實相。不離(真如)本覺　此心前際決不可得。故云從無始來。真如但有性德隨緣之能。未有修德照性之智。故云不如實知。雖有八識。及諸心所。體及相見。四分差別。但如幻事體即真如。故云真法一故。只此不如實。知便是無始已來從未悟故。名為根本不覺。亦名無始住地無明種子。此種雖在第八識中。不與第八現行相應。所以下文。名為不相應無明也。由此無明種子。令前七識心。非起似起。由八識心起現行故。便有遍行別境等諸心所法相應俱起。故云有妄念也。然此心王心所若種若現。並是無始法爾成就。並攬真如全體為體。別無自體。故云自無實相。不離本覺。此本覺字。即指真如。不指賴耶識中無漏種子。蓋真如雖遍為迷悟依。非覺非不覺。而不覺違于真如。故但得云無實。覺則順於真如。真如本無不覺。故或有時。即呼本覺為真

【現代漢語翻譯】 切開微小的塵埃也是如此（切微塵亦復如是）。這就是這個意思（此之謂也）。仔細思考（思之）。最初解釋覺的含義完畢（初釋覺義竟）。

《大乘起信論裂網疏》卷第二 《大正藏》第 44 冊 No. 1850 《大乘起信論裂網疏》

《大乘起信論裂網疏》卷第三

靈峰蕅益沙門智旭 述

二、解釋不覺的含義，分為兩部分（二釋不覺義二）：首先總的說明不覺依賴於覺，所以沒有實體（初總明不覺依覺故無實）；其次分別顯示不覺虛妄的相狀（二別示不覺虛妄相）。現在開始第一部分（今初）。

所謂不覺的含義（不覺義者），是指從無始以來（謂從無始來），不能如實地了知真如法界唯一（不如實知真法一故），因此不覺之心生起，從而產生虛妄的念頭（不覺心起而有妄念）。然而這些虛妄的念頭（然彼妄念），本身並沒有真實的體相（自無實相），不離於本覺（真如）（不離(真如)本覺）。這個心的前際是絕對不可得的（此心前際決不可得），所以說從無始以來（故云從無始來）。真如只有性德隨緣的作用（真如但有性德隨緣之能），還沒有修德照性的智慧（未有修德照性之智），所以說不能如實地了知（故云不如實知）。雖然有八識（八識），以及各種心所法（及諸心所），有體和相見（體及相見），四分差別（四分差別），但都如幻化之事，本體就是真如（但如幻事體即真如），所以說真如法界唯一（故云真法一故）。僅僅是這種不如實地了知（只此不如實），就是從無始以來從未覺悟的緣故（知便是無始已來從未悟故），名為根本不覺（名為根本不覺），也叫做無始住地無明種子（亦名無始住地無明種子）。這種子雖然在第八識中（此種雖在第八識中），不與第八識的現行相應（不與第八現行相應），所以下文（所以下文），稱作不相應無明（名為不相應無明也）。由於這種無明種子（由此無明種子），使得前七識心（令前七識心），非起似起（非起似起），由於八識心生起現行的緣故（由八識心起現行故），便有遍行、別境等各種心所法相應地一起生起（便有遍行別境等諸心所法相應俱起），所以說有虛妄的念頭（故云有妄念也）。然而這些心王心所，無論是種子還是現行（然此心王心所若種若現），都是無始以來自然成就的（並是無始法爾成就），並且都是以真如的全體作為本體（並攬真如全體為體），沒有另外的自體（別無自體），所以說本身沒有真實的體相（故云自無實相），不離於本覺（不離本覺）。這個本覺（本覺）字，就是指真如（即指真如），不是指阿賴耶識中的無漏種子（不指賴耶識中無漏種子）。因為真如雖然普遍地作為迷和悟的所依（蓋真如雖遍為迷悟依），非覺也非不覺（非覺非不覺），而不覺是違背真如的（而不覺違于真如），所以只能說沒有實體（故但得云無實），覺則是順應真如的（覺則順於真如），真如本來沒有不覺（真如本無不覺），所以有時（故或有時），就稱本覺為真如（即呼本覺為真）。

【English Translation】 Cutting a minute dust mote is also like this (切微塵亦復如是). This is what it means (此之謂也). Think about it (思之). The initial explanation of the meaning of awakening is complete (初釋覺義竟).

《Commentary on the Net-Breaking Treatise of Awakening of Mahāyāna Faith》, Volume 2 Taishō Tripiṭaka, Volume 44, No. 1850, 《Commentary on the Net-Breaking Treatise of Awakening of Mahāyāna Faith》

《Commentary on the Net-Breaking Treatise of Awakening of Mahāyāna Faith》, Volume 3

Composed by Śramaṇa Zhixu of Lingfeng 藕益

  1. Explaining the meaning of non-awakening in two parts (二釋不覺義二): First, generally explaining that non-awakening relies on awakening, so it has no substance (初總明不覺依覺故無實); second, separately showing the illusory appearances of non-awakening (二別示不覺虛妄相). Now beginning the first part (今初).

The meaning of 'non-awakening' (不覺義者) refers to (謂從無始來) not truly knowing the oneness of the true Dharma realm (不如實知真法一故) from beginningless time. Therefore, the mind of non-awakening arises, and thus there are deluded thoughts (不覺心起而有妄念). However, these deluded thoughts (然彼妄念) themselves have no real substance (自無實相) and do not depart from the original awakening (Tathatā) (不離(真如)本覺). The prior limit of this mind is absolutely unattainable (此心前際決不可得), so it is said 'from beginningless time' (故云從無始來). Tathatā only has the ability of inherent virtue to accord with conditions (真如但有性德隨緣之能), and does not yet have the wisdom of cultivated virtue to illuminate the nature (未有修德照性之智), so it is said 'not truly knowing' (故云不如實知). Although there are the eight consciousnesses (八識), and all the mental functions (及諸心所), with their substance and seeing aspects (體及相見), and the fourfold distinctions (四分差別), they are like illusory events, and their substance is identical to Tathatā (但如幻事體即真如), so it is said 'the true Dharma is one' (故云真法一故). Merely this 'not truly knowing' (只此不如實) is the reason for never having awakened since beginningless time (知便是無始已來從未悟故), and is called fundamental non-awakening (名為根本不覺), also called the seed of beginningless dwelling-ground ignorance (亦名無始住地無明種子). Although this seed is in the eighth consciousness (此種雖在第八識中), it does not correspond with the manifest activity of the eighth consciousness (不與第八現行相應), so the following text (所以下文) calls it non-corresponding ignorance (名為不相應無明也). Because of this seed of ignorance (由此無明種子), the first seven consciousnesses (令前七識心) seem to arise but do not truly arise (非起似起). Because the eighth consciousness arises and manifests (由八識心起現行故), there are universal, specific, and other mental functions that arise together in correspondence (便有遍行別境等諸心所法相應俱起), so it is said that there are deluded thoughts (故云有妄念也). However, these mind-kings and mental functions, whether seeds or manifestations (然此心王心所若種若現), are all naturally accomplished from beginningless time (並是無始法爾成就), and all take the entirety of Tathatā as their substance (並攬真如全體為體), without a separate self-substance (別無自體), so it is said that they themselves have no real substance (故云自無實相) and do not depart from the original awakening (不離本覺). This word 'original awakening' (本覺) refers to Tathatā (即指真如), not the non-outflow seeds in the Ālaya consciousness (不指賴耶識中無漏種子). Because Tathatā universally serves as the basis for delusion and awakening (蓋真如雖遍為迷悟依), it is neither awakening nor non-awakening (非覺非不覺), and non-awakening is contrary to Tathatā (而不覺違于真如), so it can only be said to have no substance (故但得云無實), while awakening accords with Tathatā (覺則順於真如). Tathatā originally has no non-awakening (真如本無不覺), so sometimes (故或有時), the original awakening is called Tathatā (即呼本覺為真).

如。或復有時。即呼真如為本覺也。問。即謂妄念不離無漏種子。亦何不可。答。約真如門。理實無礙約生滅門。則無漏種。不生有漏現行故也。況無漏種。亦非真如之外。別有實法。但此真如理性。雖無始來從未曾悟。法爾有此應正了知之理。即目此法爾應正了知道理。名為無漏種子。今無明但是不了真如而起。非謂應正了知道理之上。反能生於不正了知也。

猶如迷人。依方故迷。迷無自相。不離於方　東西定方。以喻真如。如其定方而正了知。以喻覺義。迷東為西。以喻不覺妄念。方非迷悟。為迷悟依。悟方之時。方外別無悟相可得。以喻如外無智。迷方之時。方外別無迷相可得。以喻真如之外。別無妄念。是故妄念自無實相也。問。若言東西有定方者。何故大智度論破云。若以日出處為東。則俱盧洲日。於此處沒。複名為西。勝神洲日。於此處午。複名為南。牛貨洲日。於此處成半夜。複名為北。今言定方。如何可通。答。大凡譬喻。皆就目前人所共知。以易例難。以淺況深而已。如滿月喻面。豈可求其眉鼻。雪山喻象。豈可責其尾牙。然即汝所引。益顯妙義。若就此洲。則東西有定。定方之外。無別知相。可喻如外無智。若約四洲。則東西無定。各隨眾生所知立名。所知之外。無別實方。可喻智外無

【現代漢語翻譯】 現代漢語譯本： 如。或者還有的時候，就稱真如（Tathata，事物的真實如是之相）為本覺（original enlightenment，本有的覺悟）。 問：如果說妄念（delusion，虛妄的念頭）不離無漏種子（seed of non-outflow，沒有煩惱的種子），難道不可以嗎？ 答：從真如門（門：進入真如的途徑）來說，道理上實在沒有妨礙；但從生滅門（門：經歷生滅變化的途徑）來說，無漏種子不會產生有漏現行（outflow-bearing present manifestation，產生煩惱的現實行為），況且無漏種子也不是在真如之外，另外存在一個實在的法（dharma，事物、規律）。 只是這真如的理性，雖然從無始以來從未曾領悟，但法爾（naturally，自然而然）具有這種應當正確了知的道理，就稱這種法爾應當正確了知的道理為無漏種子。現在無明（ignorance，對真理的迷惑）只是因為不了知真如而產生，並不是說在應當正確了知的道理之上，反而能產生不正確了知。 猶如迷路的人，因為依據方向而迷路，迷路本身沒有自己的體相，不離開方向。東西是固定的方向，用來比喻真如。如其固定的方向而正確了知，用來比喻覺悟的意義。迷東為西，用來比喻不覺的妄念。方向不是迷或悟，而是迷或悟所依賴的。在覺悟方向的時候，在方向之外沒有別的覺悟之相可以得到，用來比喻在真如之外沒有智慧。在迷失方向的時候，在方向之外沒有別的迷失之相可以得到，用來比喻在真如之外，沒有別的妄念。因此妄念自身沒有實在的體相。 問：如果說東西有固定的方向，為什麼《大智度論》（Mahaprajnaparamita-sastra，解釋《大般若經》的論著）破斥說，如果以太陽升起的地方為東，那麼俱盧洲（Uttarakuru，四大部洲之一，位於北方）太陽，在這個地方落下，又稱為西；勝神洲（Purvavideha，四大部洲之一，位於東方）太陽，在這個地方是中午，又稱為南；牛貨洲（Godaniya，四大部洲之一，位於西方）太陽，在這個地方是半夜，又稱為北。現在說固定的方向，如何能夠講得通？ 答：大凡譬喻，都是就目前人們所共知的，用容易的來比擬難的，用淺顯的來比況深刻的罷了。如同用滿月來比喻臉，難道可以要求它有眉毛鼻子嗎？用雪山來比喻大象，難道可以責求它有尾巴牙齒嗎？然而就是你所引用的，更加顯明瞭妙義。如果就這個洲來說，那麼東西有固定的方向，在固定的方向之外，沒有別的知相，可以比喻真如之外沒有智慧。如果就四大部洲來說，那麼東西沒有固定的方向，各自隨著眾生所知而立名，在所知之外，沒有別的實在的方向，可以比喻智慧之外沒有...

【English Translation】 English version: For example, sometimes, 'Tathata' (the suchness of reality) is also called 'original enlightenment' (inherent enlightenment). Question: If it is said that 'delusion' (false thoughts) is inseparable from the 'seeds of non-outflow' (seeds free from defilements), is that not acceptable? Answer: From the perspective of the 'Tathata-gate' (the gateway to Tathata), there is indeed no obstruction in principle. However, from the perspective of the 'gate of arising and ceasing' (the gateway of arising and passing away), the seeds of non-outflow do not give rise to 'outflow-bearing present manifestations' (defiled present actions). Moreover, the seeds of non-outflow are not separate real dharmas (phenomena, principles) existing outside of Tathata. It is just that this rational nature of Tathata, although never realized since beginningless time, naturally possesses the principle of 'should be rightly known'. This principle of 'naturally should be rightly known' is called the 'seeds of non-outflow'. Now, 'ignorance' (avidya) arises only because of not understanding Tathata. It is not that on top of the principle of 'should be rightly known', it can conversely give rise to 'not rightly knowing'. It is like a lost person who gets lost because of relying on directions. Being lost has no self-nature and does not depart from directions. East and West are fixed directions, used to symbolize Tathata. Rightly knowing according to the fixed directions is used to symbolize the meaning of enlightenment. Mistaking East for West is used to symbolize the delusional thoughts of non-awakening. Directions are neither delusion nor enlightenment, but that upon which delusion or enlightenment depends. At the time of awakening to directions, there is no separate aspect of awakening to be obtained outside of directions, used to symbolize that there is no wisdom outside of Tathata. At the time of being lost in directions, there is no separate aspect of being lost to be obtained outside of directions, used to symbolize that there are no separate delusional thoughts outside of Tathata. Therefore, delusional thoughts themselves have no real nature. Question: If it is said that East and West have fixed directions, why does the 'Mahaprajnaparamita-sastra' (Great Treatise on the Perfection of Wisdom) refute it by saying, 'If the place where the sun rises is taken as East, then for Uttarakuru (North Continent), the sun sets at this place and is also called West; for Purvavideha (East Continent), the sun is at noon at this place and is also called South; for Godaniya (West Continent), the sun is at midnight at this place and is also called North.' Now, how can the statement of fixed directions be reconciled? Answer: Generally, metaphors are all based on what people commonly know at present, using the easy to exemplify the difficult, and the shallow to illustrate the profound. Just as using the full moon to symbolize the face, can one demand that it have eyebrows and a nose? Using the snow mountain to symbolize the elephant, can one demand that it have a tail and tusks? However, what you have quoted further clarifies the wonderful meaning. If we consider this continent, then East and West have fixed directions. Outside of the fixed directions, there is no separate aspect of knowing, which can be used to symbolize that there is no wisdom outside of Tathata. If we consider the four continents, then East and West do not have fixed directions, and names are established according to what each sentient being knows. Outside of what is known, there is no separate real direction, which can be used to symbolize that there is nothing outside of wisdom...

如。若互奪則兩亡。故云。都無所得。離二取相。若雙照則宛爾。故云。唯有如如。及如如智也。問。譬如迷方。須人指示。眾生無始已來。從未曾悟。則最先一佛。仗誰指示。答。約真如門。尚無成佛與不成佛。何有先後。約生滅門。則譬如曠野迷方。無人可問。但當諦觀日影去來之相。便識東西。眾生亦爾。若能諦觀生老病死之相。便能覺悟。故紫柏大師云。最先一佛。以苦諦為師也。

眾生亦爾。依于(真如)覺(性)故。而有不覺。妄念迷生。然彼不覺。自無實相。不離(真如)本覺。復待不覺。以說真覺。不覺既無。真覺亦遣　此以法合喻也。覺及本覺。即合方字。仍指真如言之。復待不覺以說真覺。謂猶迷方而說悟方。此真覺字。即指究竟始覺言之。始覺合本。無複本始之異。本覺即真。無復理智之分。故云真覺亦遣也。初總明不覺依覺故無實竟。

二別示不覺虛妄相

複次依放逸故而有不覺。生三種相。不相舍離。一無明業相。以依不覺。心動為業。覺則不動。動則有苦。果不離因故。二能見相。以依心動。能見境界。不動則無見。三境界相。以依能見。妄境相現。離見則無境　釋此為二。一約無始無明釋。二約現前觀照釋。一約無始釋者。眾生無始已來。法爾有八種識。即法爾有

【現代漢語翻譯】 現代漢語譯本： 如，如果互相爭奪，則兩者都會失去。所以說，『都無所得』，是遠離能取和所取的二取之相。如果雙重照見，則一切宛然存在。所以說，『唯有如如』，以及如如智。問：譬如迷失方向，需要人來指示。眾生從無始以來，從未曾覺悟，那麼最先成佛的那一尊佛，依靠誰來指示呢？答：從真如門來說，尚且沒有成佛與不成佛的區別，哪裡有先後之分？從生滅門來說，則譬如在曠野中迷失方向，沒有人可以詢問，但應當仔細觀察日影的來去之相，便能辨識東西方向。眾生也是如此，如果能夠仔細觀察生老病死之相，便能覺悟。所以紫柏大師說，最先成佛的那一尊佛，以苦諦為老師。 眾生也是如此，依于（真如，Tathata）的覺（性，Buddha-nature）的緣故，而有不覺，妄念迷生。然而那不覺，自身沒有真實的體相，不離（真如，Tathata）本覺。又憑藉不覺，來說明真覺。不覺既然沒有，真覺也應捨棄。這是以法來比喻。覺以及本覺，即合於『方』字。仍然指真如來說。又憑藉不覺來說明真覺，是說猶如迷失方向而說明悟得方向。這『真覺』二字，即指究竟始覺來說。始覺與本覺相合，沒有本始的差別。本覺即是真如，沒有理智的分別。所以說真覺也應捨棄。以上是最初總的說明不覺依靠覺而沒有實體的終結。 二是分別顯示不覺虛妄的體相。 再次，依于放逸的緣故而有不覺，產生三種相，不互相舍離：一、無明業相（Avidya Karma-rupa），以依靠不覺，心動為業。覺悟則不動，動則有苦，果不離因的緣故。二、能見相（Drsya-rupa），以依靠心動，能見境界。不動則沒有見。三、境界相（Visaya-rupa），以依靠能見，虛妄的境界相顯現。離開見則沒有境界。解釋這段經文分為兩部分：一是約無始無明來解釋，二是約現前觀照來解釋。一是從無始來解釋，眾生從無始以來，本來就有八種識，也就是本來就有。

【English Translation】 English version: For example, if they snatch from each other, both will perish. Therefore, it is said, 'There is absolutely nothing to be gained,' which means to be apart from the dualistic appearances of the taker and the taken. If there is dual illumination, then everything is clearly present. Therefore, it is said, 'There is only Suchness (Tathata),』 and Suchness-wisdom. Question: For example, if one is lost, one needs someone to point the way. Since sentient beings have never awakened from beginningless time, who does the very first Buddha rely on for guidance? Answer: From the perspective of the True Thusness (Tathata) gate, there is no distinction between becoming a Buddha and not becoming a Buddha; how can there be a sequence of before and after? From the perspective of the gate of arising and ceasing, it is like being lost in a wilderness with no one to ask. One should carefully observe the coming and going of the sun's shadow to recognize the directions of east and west. Sentient beings are also like this. If they can carefully observe the appearances of birth, old age, sickness, and death, they can awaken. Therefore, Master Zibo said, 'The very first Buddha takes suffering (Dukkha) as his teacher.' Sentient beings are also like this. Because of relying on the awareness (Buddha-nature) of True Thusness (Tathata), there is non-awareness, and deluded thoughts arise. However, that non-awareness has no real substance of its own and does not depart from the original awareness of True Thusness (Tathata). Furthermore, it relies on non-awareness to explain true awareness. Since non-awareness does not exist, true awareness should also be abandoned. This is using a Dharma analogy. Awareness and original awareness are combined in the word 'direction.' It still refers to True Thusness. Furthermore, relying on non-awareness to explain true awareness means explaining enlightenment by being lost. The word 'true awareness' refers to ultimate initial awareness. Initial awareness and original awareness are combined, and there is no difference between original and initial. Original awareness is True Thusness, and there is no distinction between principle and wisdom. Therefore, it is said that true awareness should also be abandoned. The first part is a general explanation that non-awareness relies on awareness and has no real substance. Second, it separately shows the illusory appearances of non-awareness. Furthermore, because of relying on negligence, there is non-awareness, which produces three appearances that do not abandon each other: 1. Ignorance Karma-rupa (Avidya Karma-rupa): Because of relying on non-awareness, the mind moves as karma. Awakening means not moving; movement means suffering because the result does not depart from the cause. 2. Appearance of the seer (Drsya-rupa): Because of relying on the movement of the mind, one can see the realm. Not moving means there is no seeing. 3. Appearance of the realm (Visaya-rupa): Because of relying on the seer, the illusory appearance of the realm manifests. Without seeing, there is no realm. The explanation of this passage is divided into two parts: one is explained in terms of beginningless ignorance, and the other is explained in terms of present contemplation. The first is explained from the beginningless: sentient beings have had eight kinds of consciousness from beginningless time, which means they have had them originally.

諸心所與之相應。此心心所。並是真如不變隨緣所成。以真如從無始來盡未來際。決無不隨緣時。設不隨染凈緣造十法界。何以顯其不變之德但無始來。從未悟故。未有凈緣。只隨染緣。名為放逸。此放逸者。即是八種大隨煩惱之一。于染凈品不能防修。縱蕩為性。增惡損善所依為業。故云依放逸故而有不覺也。不覺。即六七兩識相應之俱住法癡。由其不能如實了知真法一故。遂使真故相無別之心王心所。幻成俗故相有別之各各四分。以內二分體。名為業相。以外二分用。名能見相及境界相。心王心所不起則已。起則法爾有此四分。同時俱起。不可分析別異。故云不相舍離也。一無明業相者。果報心心所體。依無明不覺而動。動即名業也。蓋第八識體。純是異熟無記報法。第七雖名有覆無記。與前六識一分無記報法。及彼相應報得心所。皆名為異熟生。此報法體。皆名為心。以依無明不覺而動。名之為業。心即證自證分。業即自證分也。覺則契會真如。故不動。不覺而動。則當體便是果報苦法。由動為因。顯心苦果。故唯識論以第三自證分為能量。第四證自證分為量果。如鏡面鏡背。兩不相離。故云果不離因也。二能見相。即心王心所現行起時。必有見分。能見於境。唯不動則無見耳。動即有見。非先動而後見也。三

【現代漢語翻譯】 現代漢語譯本 諸心所與之相應：這裡所說的心和心所，都是由真如不變隨緣而成就的。因為真如從無始以來直到未來，絕對沒有不隨順因緣的時候。假設真如不隨順染凈的因緣來造作十法界，又怎麼能彰顯它不變的德性呢？只是因為從無始以來，眾生沒有覺悟，所以沒有清凈的因緣，只能隨順染污的因緣，這就叫做放逸。這種放逸，就是八種大隨煩惱之一，對於防止惡行和修習善行沒有作用，放縱漂盪是它的特性，增長惡行、損害善行是它的作用。所以說，由於放逸的緣故，才會有不覺產生。 不覺：就是第六識、第七識相應的俱生法癡。由於不能如實地了知真法一味，於是使得原本真實、故相無別的心王心所，幻化成世俗、故相有別的各個四分。以內在的兩分作為體，叫做業相；以外在的兩分作為用，叫做能見相和境界相。心王心所不起作用則已，一旦起作用，自然而然地就有這四分同時生起，不可分析區分。所以說，這四分是『不相舍離』的。 一、無明業相：是果報心心所的本體，依于無明不覺而生起。動，就叫做業。第八識的本體，純粹是異熟無記的果報法；第七識雖然名為有覆無記，但與前六識的一部分無記果報法，以及與它們相應的果報所得的心所，都叫做異熟生。這些果報法的本體，都叫做心，因為依于無明不覺而動，所以叫做業。心就是證自證分，業就是自證分。覺悟就能契合真如，所以不動；不覺悟而動，那麼當體就是果報的苦法。由於動作為因，顯現出心的苦果，所以唯識論以第三自證分作為能量，第四證自證分作為量果，就像鏡面和鏡背，兩者不可分離，所以說『果不離因』。 二、能見相：就是心王心所現行生起時，必然有見分，能夠見於境界。唯有不動時才沒有見，一旦動了就有見，不是先動而後才有見。 三

【English Translation】 English version The mental functions that correspond with it. These mind and mental functions are all accomplished by the True Thusness (Tathata) [真如] unchangingly following conditions. Because from beginningless time to the end of future time, the True Thusness never fails to follow conditions. If it did not follow the defiled and pure conditions to create the Ten Dharma Realms, how could it manifest its virtue of being unchanging? But from beginningless time, because beings have never awakened, they have no pure conditions, and only follow defiled conditions, which is called 'negligence' (放逸, Fangyi). This negligence is one of the eight great secondary afflictions. It cannot prevent evil or cultivate good in defiled or pure states. Its nature is to be unrestrained and wandering, and its function is to increase evil and harm good. Therefore, it is said that 'due to negligence, there is non-awakening'. 'Non-awakening' (不覺, Bújué) is the co-arisen ignorance associated with the sixth and seventh consciousnesses. Because it cannot truly know the one flavor of True Dharma, it causes the originally true mind-king (心王, xīnwáng) and mental functions (心所, xīnsuǒ), which are without distinction in their essential nature, to be illusionarily transformed into the four divisions of each, which are distinct in their phenomenal nature. The two internal divisions are taken as the substance, called the 'action aspect' (業相, yèxiàng); the two external divisions are taken as the function, called the 'seeing aspect' (能見相, néngjiànxiàng) and the 'object aspect' (境界相, jìngjièxiàng). If the mind-king and mental functions do not arise, then that is the end of it; once they arise, then naturally these four divisions arise simultaneously, and cannot be analyzed or distinguished. Therefore, it is said that these four divisions are 'inseparable'. 1. The 'ignorance action aspect' (無明業相, Wúmíng yèxiàng): is the substance of the mind and mental functions of karmic retribution. It arises based on ignorance and non-awakening. Movement is called action. The substance of the eighth consciousness is purely the result of differentiated maturation, which is neutral. Although the seventh consciousness is called obscured neutral, it and a portion of the neutral karmic retribution of the first six consciousnesses, as well as the mental functions obtained as retribution that correspond with them, are all called 'born from differentiated maturation'. The substance of these karmic retribution dharmas is all called 'mind', because it moves based on ignorance and non-awakening, it is called 'action'. Mind is the self-awareness aspect, and action is the self-witnessing aspect. Awakening is to be in accord with True Thusness, so there is no movement; if there is non-awakening and movement, then the very substance is the suffering dharma of karmic retribution. Because movement is the cause, the suffering result of the mind is manifested. Therefore, the Consciousness-Only Treatise takes the third self-awareness aspect as the energy, and the fourth self-witnessing aspect as the result of the energy, like the face and back of a mirror, the two are inseparable, so it is said that 'the result is not separate from the cause'. 2. The 'seeing aspect' (能見相, Néngjiànxiàng): is when the mind-king and mental functions arise in present action, there must be a seeing division that can see the object. Only when there is no movement is there no seeing; once there is movement, there is seeing, it is not that there is movement first and then seeing. 3

境界相。即心王心所現行起時。必有相分為所緣境。唯離見則無境耳。見即有境。非先見而後境也。夫唯不覺。故舉真如全體。而為心心所之各各三相。若能覺知三相無相。唯一真如。則一切心心所之業相。即真如體。一切能見。即真如相。一切境界。即真如用。故前文云。若有眾生。能觀一切妄念無相。則為證得如來智慧也。二約現前觀照釋者。若觀一切妄念無相。則一念相應一念佛。唸唸相應唸唸佛。即名為不放逸。即名為覺。所謂具縛凡夫。能知如來秘密之藏。雖是肉眼。即名佛眼。並無三相六相。可以當情。茍一念放逸。失於觀照。便有不覺。便令三相及下六相。紛然頓現也。除卻現前一念無明所現九相。豈別有無始無明所生九相哉。

以有虛妄境界緣故。復生六種相　境界唯是自心心所相分。故名虛妄。所謂依他起性。如幻事也。以此為所緣緣及增上緣。復生六相。能生既是虛妄。則所生相。豈有實哉。然前三相。通於八識及諸心所。以心心所。定各有四分故。此下六相。則有局有通也。

一智相。謂緣境界。生愛非愛心　智相。即別境中之慧心所也。此相唯與前七相應。第七但緣第八見分。計為實我實法。生於愛心。愛即根本煩惱中之貪也。第六遍緣三界一切境界。遍起愛非愛心。愛即是貪

【現代漢語翻譯】 現代漢語譯本 境界相：指的是心王（心識的主體）和心所（伴隨心識的心理活動）生起作用時，必然有相分作為所緣的境界。只有當離開『見』（能見之主體）時，才沒有境界。一旦有『見』，就必然有境界，而不是先有『見』後有境界。正是因為不覺悟，所以才將真如的全體，視為心和心所各自的三相。如果能夠覺知這三相本無自性，唯一是真如，那麼一切心和心所的業相，就是真如的本體；一切能見，就是真如的相；一切境界，就是真如的作用。所以前文說，如果眾生能夠觀察一切妄念皆無自性，那就是證得了如來的智慧。從現前觀照的角度解釋，如果觀察一切妄念無相，那麼一念與佛相應，就一念是佛；唸唸與佛相應，就念念是佛，這就叫做不放逸，就叫做覺悟。所以說，具縛的凡夫，能夠知曉如來秘密的寶藏；雖然是肉眼，也叫做佛眼。根本沒有三相六相可以執著。如果一念放逸，失去了觀照，就會產生不覺，就會使得三相以及下面的六相，紛紛顯現。除了現前一念無明所顯現的九相，難道還有另外的無始無明所生的九相嗎？ 因為有虛妄的境界作為因緣，所以又產生六種相：境界僅僅是自心和心所的相分，所以叫做虛妄，也就是依他起性，如同幻化的事物。以這些虛妄的境界作為所緣緣和增上緣，又產生六相。能生之法既然是虛妄的，那麼所生之相，又怎麼會有真實性呢？然而，前面的三相，通於八識以及所有的心所，因為心和心所，必定各有四分。下面的六相，則有的侷限，有的通達。 一、智相：指的是緣于境界，產生愛或非愛之心。智相，就是別境中的慧心所。這個相只與前七識相應。第七識只是緣于第八識的見分，執著為真實的『我』和真實的『法』，從而產生愛心。愛，就是根本煩惱中的貪。第六識普遍緣於三界的一切境界，普遍生起愛或非愛之心。愛，就是貪。

【English Translation】 English version 'Realm Aspect': This refers to the fact that when the 'mind-king' (the main consciousness) and 'mental factors' (mental activities accompanying consciousness) arise, there must be an aspect of 'appearance' as the object of perception. Only when 'seeing' (the subject of perception) is absent, there is no realm. Once there is 'seeing', there must be a realm; it is not that the realm exists before the 'seeing'. It is precisely because of non-awareness that the entirety of 'Tathata' (True Thusness) is regarded as the three aspects of each mind and mental factor. If one can realize that these three aspects have no inherent nature and are solely 'Tathata', then all the karmic aspects of the mind and mental factors are the substance of 'Tathata'; all that can be seen is the aspect of 'Tathata'; and all realms are the function of 'Tathata'. Therefore, the previous text says that if sentient beings can observe that all deluded thoughts are without inherent nature, then they have attained the wisdom of the 'Tathagata' (Thus Come One). From the perspective of present contemplation, if one observes that all deluded thoughts are without aspect, then one thought corresponds to the Buddha, and one thought is the Buddha; every thought corresponds to the Buddha, and every thought is the Buddha. This is called non-negligence, and this is called awakening. Therefore, it is said that a bound ordinary person can know the secret treasure of the 'Tathagata'; although it is a physical eye, it is also called the Buddha eye. There are fundamentally no three aspects or six aspects to cling to. If one thought is negligent and loses contemplation, then non-awareness will arise, causing the three aspects and the following six aspects to appear in confusion. Apart from the nine aspects manifested by the present moment of ignorance, are there other nine aspects born from beginningless ignorance? Because there are illusory realms as conditions, six more aspects arise: Realms are merely the appearance aspects of one's own mind and mental factors, so they are called illusory, which is 'dependent origination', like illusory phenomena. Using these illusory realms as the object-condition and the augmenting-condition, six aspects arise again. Since the cause of arising is illusory, how can the aspects that arise have any reality? However, the previous three aspects are common to the eight consciousnesses and all mental factors, because the mind and mental factors must each have four divisions. The following six aspects are sometimes limited and sometimes universal. 1. 'Aspect of Wisdom': This refers to generating loving or unloving thoughts based on the realm. 'Aspect of Wisdom' is the wisdom mental factor in the specific realm. This aspect only corresponds to the first seven consciousnesses. The seventh consciousness only relies on the seeing-division of the eighth consciousness, clinging to it as a real 'self' and a real 'dharma', thus generating loving thoughts. Love is greed among the fundamental afflictions. The sixth consciousness universally relies on all realms of the three realms, universally generating loving or unloving thoughts. Love is greed.

。非愛即瞋。前五各緣現在一塵境界。各起愛非愛心。然此智相。亦全攬真如為體。與前覺義。毫無差別。若能了達智無智。相即為證得如來智慧矣。

二相續相。謂依于智。苦樂覺念相應不斷　相續有二義。一約心所。即受與念定。苦樂覺。是受。由念故不忘。由定故專注也。二約心王。即等無間意根。由智及念。助彼心王相續而起。假立前念已滅心王。名為意根。然第八第七。從無始來。法爾相續。不依于智。前六相續。並依智起。故云相應不斷也。只此相續。實無體性。譬如一星之火。旋之成輪。火唸唸滅。不從此方轉至余方。由其相似相續。妄睹為輪。心性亦爾唸唸寂滅。無相續義。迷情以為似常似一。名相續相。若能諦觀相續無相。即為證得如來智慧也。

三執著相謂依苦樂覺念相續。而生執著　執著。即別境中勝解心所。及貪瞋慢等任運諸煩惱也。大凡一剎那心。生已即滅。無執著義。由其前後相似相續。乃有執著功能。此相唯是第六識有。以七八兩識及前五識。唯緣現在一剎那境。無執著故。然如實觀之。能執著者。即第六識見分。所執著者即第六識相分。見分剎那不住。何能執著。相分亦復剎那不住。何可執著。若能了知執著無相。即為證得如來智慧也。

四執名等相。謂依執著

【現代漢語翻譯】 現代漢語譯本：不是愛就是嗔恨（chēn hèn，嗔怒和憎恨）。前五識各自緣于現在的一個塵境（chén jìng，感官對像），各自生起愛或非愛之心。然而，這個智相（zhì xiàng，智慧的表相），也完全以真如（zhēn rú，事物的真實本性）為本體，與前面的覺義（jué yì，覺悟的意義）毫無差別。如果能夠了達智與無智，它們的相即（xiāng jí，相互融合）就是證得如來（rú lái，佛的稱號，意為『如實而來』）智慧了。

二、相續相（xiāng xù xiàng，連續不斷的表相）。指的是依于智，苦樂覺念相應不斷。相續有二個意義。一是就心所（xīn suǒ，心理活動）而言，即受與念定。苦樂覺，是受。因為有念所以不忘，因為有定所以專注。二是就心王（xīn wáng，主要意識）而言，即等無間意根（děng wú jiàn yì gēn，無間斷的意根）。由於智和唸的幫助，那個心王相續而起。假立前念已滅的心王，名為意根。然而第八識（第八識，阿賴耶識），第七識（第七識，末那識），從無始以來，自然相續，不依于智。前六識的相續，都依于智而起。所以說相應不斷。只是這個相續，實在沒有體性。譬如一顆火星，旋轉起來就成了火輪。火焰唸唸生滅，不是從這個方向轉到那個方向。由於它的相似相續，錯誤地看到是火輪。心性也是這樣，唸唸寂滅，沒有相續的意義。迷惑的情感以為它好像常住，好像一體，名叫相續相。如果能夠仔細觀察相續沒有相，就是證得如來智慧了。

三、執著相（zhí zhuó xiàng，執著的表相）。指的是依于苦樂覺念相續，而產生執著。執著，就是別境（bié jìng，特定境界）中的勝解心所（shèng jiě xīn suǒ，深刻理解的心理活動），以及貪瞋慢等任運（rèn yùn，自然而然）的各種煩惱。一般來說，一個剎那的心，生起后立即滅去，沒有執著的意義。由於前後相似相續，才有了執著的功能。這個相唯有第六識（第六識，意識）才有。因為第七識、第八識以及前五識，只緣于現在的一個剎那境，沒有執著。然而如實地觀察，能執著者，就是第六識的見分（jiàn fēn，認識的主體），所執著者就是第六識的相分（xiàng fēn，認識的對象）。見分剎那不住，怎麼能夠執著？相分也剎那不住，怎麼可以執著？如果能夠了知執著沒有相，就是證得如來智慧了。

四、執名等相（zhí míng děng xiàng，執著名稱等的表相）。指的是依于執著

【English Translation】 English version: It is either love or aversion. The first five consciousnesses each cling to a single object of the present moment, each giving rise to a mind of love or non-love. However, this aspect of wisdom (智相, zhì xiàng, the appearance of wisdom) also completely takes True Thusness (真如, zhēn rú, the true nature of things) as its essence, being no different from the aforementioned meaning of awakening (覺義, jué yì, the meaning of enlightenment). If one can understand that wisdom and non-wisdom are mutually inclusive (相即, xiāng jí, mutually inclusive), then one has attained the wisdom of the Tathagata (如來, rú lái, the title of the Buddha, meaning 'thus come').

Second, the aspect of continuity (相續相, xiāng xù xiàng, the appearance of continuous flow). This refers to the continuous and unbroken correspondence of the perception of suffering and pleasure, and thought, based on wisdom. Continuity has two meanings. One is in terms of mental functions (心所, xīn suǒ, mental activities), namely feeling, thought, and concentration. The perception of suffering and pleasure is feeling. Because of thought, one does not forget; because of concentration, one is focused. The second is in terms of the mind-king (心王, xīn wáng, the main consciousness), namely the immediately preceding root of mind (等無間意根, děng wú jiàn yì gēn, the immediately preceding root of mind). Due to the assistance of wisdom and thought, that mind-king arises continuously. The mind-king of the previous thought that has already ceased is provisionally called the root of mind. However, the eighth consciousness (第八識, the eighth consciousness, Alaya consciousness) and the seventh consciousness (第七識, the seventh consciousness, Manas consciousness) have been naturally continuous from beginningless time, not relying on wisdom. The continuity of the first six consciousnesses all arises based on wisdom. Therefore, it is said to be corresponding and unbroken. However, this continuity truly has no inherent nature. It is like a spark of fire that, when spun around, becomes a wheel. The fire ceases in every moment, not moving from this direction to another. Due to its similar continuity, one mistakenly sees it as a wheel. The nature of mind is also like this, ceasing in every moment, without the meaning of continuity. Deluded emotions take it to be seemingly permanent and seemingly one, which is called the aspect of continuity. If one can carefully observe that continuity has no aspect, then one has attained the wisdom of the Tathagata.

Third, the aspect of attachment (執著相, zhí zhuó xiàng, the appearance of attachment). This refers to the arising of attachment based on the continuous perception of suffering and pleasure, and thought. Attachment is the mental function of ascertainment (勝解心所, shèng jiě xīn suǒ, the mental activity of deep understanding) in specific realms (別境, bié jìng, specific realms), as well as the various afflictions that arise naturally, such as greed, hatred, and pride (貪瞋慢). Generally speaking, a mind in a single moment arises and immediately ceases, without the meaning of attachment. Due to the similar continuity of before and after, there is the function of attachment. This aspect is only present in the sixth consciousness (第六識, the sixth consciousness, consciousness). Because the seventh and eighth consciousnesses, as well as the first five consciousnesses, only cling to a single object of the present moment, they have no attachment. However, when observed truthfully, the one who attaches is the seeing-portion (見分, jiàn fēn, the subject of cognition) of the sixth consciousness, and the one who is attached to is the object-portion (相分, xiàng fēn, the object of cognition) of the sixth consciousness. The seeing-portion does not abide for a moment, how can it attach? The object-portion also does not abide for a moment, how can it be attached to? If one can understand that attachment has no aspect, then one has attained the wisdom of the Tathagata.

Fourth, the aspect of clinging to names, etc. (執名等相, zhí míng děng xiàng, the appearance of clinging to names, etc.). This refers to relying on attachment

分別名等諸安立相　此即四不定中尋伺心所。及根本中五見等煩惱也。亦唯在第六識。然能執者。亦即見分。剎那生滅。無能執義。所執者。即若名若義自性差別。名中無義。義中無名。名義自性。了不可得。名義差別。了不可得。隨心生滅。何可執著。若能了知執名等。相即是無相。即為證得如來智慧也。

五起業相。謂依執名等。起于種種諸差別業　能起業者。即第六識相應之思。所起之業。通前五識。言差別者。或起惡業。或起善業。或禪定業。即是三界諸有漏業。乃至出世無漏業。菩薩利他業。皆名起業相也。然此業性。即是身表語表及與無表。且身表者。既非形量。亦非動作。亦非動因。但是假名。非實有體。次語表者。一剎那聲。無詮表義。多念相續。似有詮表。便無實體。表業既無實性。無表又豈有實。若能了知業相無相。即為證得如來智慧也。

六業系苦相。謂依業受苦。不得自在　既造三界有漏諸業。則為三界業之所繫。引業所招異熟總報。滿業所招增上別報。通名果報五蘊。樂是壞苦。苦是苦苦。不苦不樂是行苦。無常無我。所以皆不自在。乃至無漏及利他業。所感變易生死。亦名為苦。亦不自在也。然此果報五蘊。色無自性。受想行識亦無自性。既無自性。體即真如。既即真如。

【現代漢語翻譯】 現代漢語譯本 一、分別名等諸安立相：這是四不定中的尋伺心所（對事物進行粗略和表面的觀察）。以及根本煩惱中的五見等煩惱（身見、邊見、邪見、見取見、戒禁取見）。這些都只存在於第六識（意識）中。然而，能執取這些名相的，就是見分（意識的認知功能）。因為剎那生滅，所以實際上沒有能執取的主體。所執取的內容，就是名和義的自性差別。名中沒有義，義中沒有名。名和義的自性，根本無法把握。名和義的差別，也根本無法把握。它們都隨心生滅，有什麼可以執著的呢？如果能夠了知執著名相等同於無相，那就是證得了如來的智慧。

二、起業相：這是指依于執著名相等，而產生種種差別之業。能發起業的，是第六識相應的思心所（意志）。所發起的業，通於前五識（眼識、耳識、鼻識、舌識、身識）。所說的差別，是指或者發起惡業，或者發起善業，或者禪定之業。這些都是三界（欲界、色界、無色界）中的有漏之業。乃至出世間的無漏之業，菩薩利益他人的事業，都叫做起業相。然而，這些業的性質，就是身表業（身體的動作所表達的業）、語表業（語言所表達的業）以及無表業（潛意識中的業）。身表業，既不是形量，也不是動作，也不是動因，只是假名安立，並非真實存在。語表業，一剎那的聲音，沒有詮釋意義的功能。多個念頭相續，似乎有詮釋意義的功能，但並沒有實體。表業既然沒有實性，無表業又怎麼會有實性呢？如果能夠了知業相的無相，那就是證得了如來的智慧。

三、業系苦相：這是指依于業而承受痛苦，不得自在。既然造作了三界有漏的諸業，就被三界的業所束縛。引業（能引導眾生投生到下一世的業）所招感的異熟總報（總體果報），滿業（使果報圓滿的業）所招感的增上別報（個別果報），統稱為果報五蘊（色、受、想、行、識）。快樂是壞苦（樂受最終會變壞帶來的痛苦），痛苦是苦苦（痛苦的感受），不苦不樂是行苦（由諸行遷流變化所帶來的痛苦）。因為無常無我，所以一切都不自在。乃至無漏業以及利他業，所感得的變易生死，也叫做苦，也不自在。然而，這果報五蘊，色蘊沒有自性，受、想、行、識也沒有自性。既然沒有自性，其體性就是真如（事物的真實本性）。既然就是真如，

【English Translation】 English version 1. The aspect of establishing names and other designations: This refers to the mental function of 'seeking and examining' (Vitarka and Vicara) within the four uncertainties. It also includes afflictions such as the five views (Satkayadrishti - view of self, Antagrahadrishti - extreme views, Silabbataparamarsa - clinging to rites and rituals, Drstiparamarsa - holding onto views, and Vicikitsa - doubt) among the fundamental afflictions. These exist only in the sixth consciousness (Manovijnana - mind consciousness). However, the one that grasps these names is the 'seeing aspect' (Darsana bhaga) of consciousness. Because it arises and ceases in an instant, there is actually no entity that can grasp. What is grasped are the self-nature and differences of names and meanings. There is no meaning in a name, and no name in a meaning. The self-nature of names and meanings is fundamentally unattainable. The differences between names and meanings are also fundamentally unattainable. They arise and cease with the mind; what is there to cling to? If one can understand that clinging to names and so on is equivalent to non-appearance (Anabhilapya), then one has attained the wisdom of the Tathagata (Tathagatajnana - the wisdom of the thus-gone one).

  1. The aspect of arising karma: This refers to the arising of various differentiated karmas based on clinging to names and so on. The one that initiates karma is the mental function of 'intention' (Cetanā) associated with the sixth consciousness. The karma that arises extends to the first five consciousnesses (eye, ear, nose, tongue, and body consciousnesses). The 'differentiations' refer to the arising of evil karma, good karma, or meditative karma. These are all defiled karmas (Sasrava karma) within the three realms (Desire realm, Form realm, Formless realm). Even the undefiled karma (Anasrava karma) of the supramundane world and the activities of Bodhisattvas (Bodhisattva) for the benefit of others are called the aspect of arising karma. However, the nature of these karmas is bodily expression (Kaya vijnapti), verbal expression (Vak vijnapti), and unexpressed karma (Avijnapti). Bodily expression is neither shape nor movement nor the cause of movement; it is merely a provisional designation and not truly existent. Verbal expression, a single moment of sound, has no function of conveying meaning. Multiple thoughts in succession seem to have the function of conveying meaning, but they have no substance. Since expressed karma has no real nature, how can unexpressed karma have reality? If one can understand the non-appearance of the aspect of karma, then one has attained the wisdom of the Tathagata.

  2. The aspect of suffering bound by karma: This refers to suffering due to karma and not being free. Having created defiled karmas in the three realms, one is bound by the karma of the three realms. The general retribution (Vipaka) caused by the 'leading karma' (Karman) that leads beings to rebirth, and the specific retribution (Adhipati phala) caused by the 'fulfilling karma' (Upastambaka karman) that completes the retribution, are collectively called the five aggregates of fruition (Skandha - form, feeling, perception, mental formations, and consciousness). Pleasure is the suffering of change (Viparinama-duhkha), pain is the suffering of suffering (Duhkha-duhkha), and neither pleasure nor pain is the suffering of conditioning (Samskara-duhkha). Because of impermanence (Anitya) and no-self (Anatma), everything is not free. Even the undefiled karma and the karma of benefiting others result in the suffering of changing birth and death, which is also not free. However, these five aggregates of fruition, the aggregate of form (Rupa) has no self-nature (Svabhava), and feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) also have no self-nature. Since they have no self-nature, their essence is Suchness (Tathata - the true nature of things). Since they are Suchness,

便具無邊德相業用。是則只此業系苦相。便是不可思議大乘。若能觀此苦相無相。即為證得如來智慧也。奈何無明不覺。復依此身心而幻成業相等三相及與六相。輪迴是中自取流轉也哉。

是故當知一切染法。悉無有相。皆因無明而生起故　此正結明三相六相。皆無實也。依于覺故而有無明。無明已自無實相矣。況依無明所生染法。豈有實哉。言染相者。智等四相是染惑。五起業相。是染業。此二並是染因。業系苦相。並苦果上所起三相。即是界內界外依正。為染果也。若因若果。皆因無明生起。譬如一翳在目。空華亂舞。翳病若除。華元非有。無明不起。則苦即法身。惑即般若。業即解脫。何一非大乘耶。二依義各釋竟。

三總辨同異二。初標二釋。今初。

複次覺與不覺。有二種相。一同相。二異相　前明阿賴耶識有二種義。所謂覺與不覺。今故約此辨同異也。真如不變隨緣。既舉體而為阿賴耶識。即舉體而為覺與不覺。覺與不覺隨緣不變。既舉體依于阿賴耶識。即舉體便是真如。今約隨緣不變。生滅即真如故。名為同相。約不變隨緣。真如即生滅故。名為異相。故上文云。二門展轉不相離也。

二釋二。初釋同相。二釋異相。今初。

言同相者。如種種瓦器。皆同土相。如是無

【現代漢語翻譯】 現代漢語譯本 便具足無邊功德的體相和作用。那麼僅僅是這業系苦相，就是不可思議的大乘佛法。如果能夠觀察這苦相實無自相，那就是證得了如來的智慧。無奈眾生因無明而不覺悟，又依此身心而幻化成業相等三相以及六相，於此輪迴之中自取流轉啊。

因此應當知道一切染污之法，都沒有真實的體相，都是因為無明而生起的。這正是總結說明三相六相，都是不真實的。因為依于覺悟而有無明，無明本身就沒有真實的體相了，何況依無明所生的染污之法，怎麼會有真實的體相呢？所說的染相，智相、相續相、執取相、計名字相這四相是染惑，五起業相是染業，這二者都是染因。業系苦相，以及苦果上所起的三相，也就是界內界外依報和正報，是染果。無論是染因還是染果，都是因為無明而生起的。譬如眼睛裡生了翳病，就會看到虛空中胡亂飛舞的華朵。如果翳病消除了，華朵原本就不存在。無明不起作用，那麼苦就是法身，迷惑就是般若，業就是解脫，哪一樣不是大乘佛法呢？以上是根據二依的含義分別解釋完畢。

三、總的辨別同異二義。首先標出兩種解釋，現在開始。

再說，覺悟與不覺悟，有兩種體相：一是同相，二是異相。前面說明阿賴耶識有兩種含義，所謂覺與不覺。現在就根據這個來辨別它們的同異。真如不變而隨緣，既然全體都是阿賴耶識，那麼全體就是覺與不覺。覺與不覺隨緣而不變，既然全體都依于阿賴耶識，那麼全體就是真如。現在根據隨緣不變，生滅就是真如的緣故，稱為同相。根據不變隨緣，真如就是生滅的緣故，稱為異相。所以上文說，二門輾轉不相離啊。

二、解釋兩種體相。首先解釋同相，然後解釋異相。現在開始。

所說的同相，譬如種種瓦器，都同樣具有土的體相。像這樣，無

【English Translation】 English version Then it fully possesses the form and function of boundless virtues. Therefore, this very aspect of suffering bound by karma is the inconceivable Mahayana. If one can observe that this aspect of suffering is without inherent form, then one has realized the wisdom of the Tathagata. Alas, due to ignorance and non-awakening, beings rely on this body and mind to幻化(huanhua - illusionary transformation) into the three aspects of karma and the six aspects, taking rebirth within this cycle and undergoing transmigration.

Therefore, it should be known that all defiled dharmas are without any real form, and all arise due to ignorance. This precisely concludes and clarifies that the three aspects and six aspects are all unreal. Because of reliance on awakening, there is ignorance. Ignorance itself has no real form. How much more so the defiled dharmas that arise from ignorance; how could they be real? The so-called defiled aspects, the four aspects of智相(zhixiang - wisdom aspect), 相續相(xiangxuxiang - continuity aspect), 執取相(zhiquxiang - grasping aspect), and 計名字相(jimingzixiang - name-assigning aspect) are defiled delusions, and the fifth, 起業相(qiyexiang - karma-arising aspect), is defiled karma. These two together are the causes of defilement. The 業系苦相(yexikuxiang - karma-bound suffering aspect), along with the three aspects that arise from the suffering result, which are the dependent and principal conditions within and beyond the realms, are the results of defilement. Whether cause or result, all arise from ignorance. It is like having a cataract in the eye, causing 空華(konghua - empty flowers) to dance wildly. If the cataract is removed, the flowers were never truly there. If ignorance does not arise, then suffering is the Dharmakaya, delusion is Prajna, and karma is liberation. What is not Mahayana? The separate explanations based on the two reliances are now complete.

  1. General Differentiation of Similarities and Differences in Two Aspects. First, the two explanations are outlined; now we begin.

Furthermore, awakening and non-awakening have two kinds of aspects: one is the aspect of sameness, and the other is the aspect of difference. Previously, it was explained that the Alaya-consciousness has two meanings, namely awakening and non-awakening. Now, we will differentiate their similarities and differences based on this. 真如(zhenru - suchness) is unchanging yet adapts to conditions, and since it entirely constitutes the Alaya-consciousness, it entirely constitutes awakening and non-awakening. Awakening and non-awakening adapt to conditions yet remain unchanging, and since they entirely rely on the Alaya-consciousness, they entirely are 真如(zhenru - suchness). Now, based on adapting to conditions yet remaining unchanging, 生滅(shengmie - arising and ceasing) is 真如(zhenru - suchness), hence it is called the aspect of sameness. Based on remaining unchanging yet adapting to conditions, 真如(zhenru - suchness) is 生滅(shengmie - arising and ceasing), hence it is called the aspect of difference. Therefore, the previous text said, 'The two gates revolve and do not separate.'

  1. Explaining the Two Aspects. First, explaining the aspect of sameness, then explaining the aspect of difference. Now we begin.

The so-called aspect of sameness is like various瓦器(waqi - earthenware vessels), all sharing the same aspect of earth. Likewise, the non-

漏無明種種幻用。皆同真相　無漏。即指覺義。無明。即不覺義。種種幻用。雙指依無漏智所起不思議用。及依無明所起三相六相也。皆同真相者。並是真如下變隨緣所成。是故隨緣不變。一一無非全體真如。如土作瓦器。無一器而非全體是土也。

是故佛說一切眾生。無始已來。常入涅槃。菩提非可修相。非可生相。畢竟無得。無有色相而可得見。見色相者。當知皆是隨染幻用。非是智色不空之相。以智相不可得故。廣如彼說　此引經以證真如同相也。無始已來常入涅槃者。即唯識論所謂自性清凈涅槃。一切有情平等共有也。菩提非可修相非可生相者。即大佛頂經所謂此見及緣。元是菩提妙凈明體。云何于中有是非是也。無有色相而可得見者。即前文所謂亦無不空相。以非妄念心所行故。唯離念者之所證故也。見色相者以下。釋疑難也。難曰。若約同相。定無色相可見者。如何見有色相可見。亦見如來種種色相釋曰。當知皆約生滅門中。隨染幻用。見有差別色相。非謂真如門中智色不空之相。亦可見也。以智相同于真如。雖實不空。亦無不空相可得故。廣如彼契經中佛所說也。初釋同相竟。

二釋異相

言異相者。如種種瓦器。各各不同。此亦如是。無漏無明種種幻用。相差別故　不唯無漏覺相

【現代漢語翻譯】 現代漢語譯本： 『漏無明種種幻用。皆同真相』，『無漏』，即指覺悟的意義。『無明』，即指不覺悟的意義。『種種幻用』，既指依無漏智慧所生起的不思議作用，也指依無明所生起的三相六相。『皆同真相』，是指這些都是真如隨順因緣變化所形成的。因此，隨順因緣而真如的體性不變，每一個現象都無不是全體真如的顯現。就像用泥土做成瓦器，沒有一個瓦器不是全部由泥土構成一樣。

『是故佛說一切眾生。無始已來。常入涅槃。菩提非可修相。非可生相。畢竟無得。無有色相而可得見。見色相者。當知皆是隨染幻用。非是智色不空之相。以智相不可得故。廣如彼說』，這裡引用經文來證明真如的體性是相同的。『無始已來常入涅槃』，就是唯識論中所說的自性清凈涅槃（Nirvana），一切有情眾生平等共有。『菩提非可修相非可生相』，就是《大佛頂經》所說的『此見及緣。元是菩提妙凈明體。云何于中有是非是』。『無有色相而可得見』，就是前文所說的『亦無不空相。以非妄念心所行故』，只有遠離妄念的人才能證得。『見色相者以下』，是解釋疑問。有人會問，如果按照同相的觀點，一定沒有色相可見，那麼為什麼我們能看到色相，也能看到如來的種種色相呢？回答是，應當知道這都是在生滅的層面中，隨順染污的幻化作用，所見到的差別色相，而不是在真如的層面中，智慧之色並非空無的相。智慧之相與真如相同，雖然實際上並非空無，但也沒有一個不空的相可以獲得。更詳細的解釋可以參考那部契經中佛陀的說法。以上是解釋同相。

二、解釋異相

『言異相者。如種種瓦器。各各不同。此亦如是。無漏無明種種幻用。相差別故』，不只是無漏的覺悟之相

【English Translation】 English version: 'The illusions arising from ignorance and the unconditioned (漏無明) are all identical to the true nature.' 'Unconditioned (無漏)' refers to the meaning of enlightenment. 'Ignorance (無明)' refers to the meaning of non-enlightenment. 'Various illusions (種種幻用)' refer both to the inconceivable functions arising from unconditioned wisdom and to the three aspects and six characteristics arising from ignorance. 'All are identical to the true nature (皆同真相)' means that these are all formed by the Thusness (真如) changing according to conditions. Therefore, while adapting to conditions, the nature of Thusness remains unchanged, and each phenomenon is nothing other than the entire Thusness. It is like using clay to make tiles and vessels; no vessel is not entirely made of clay.

'Therefore, the Buddha said that all sentient beings have been constantly entering Nirvana (涅槃) since beginningless time. Bodhi (菩提) is neither a form to be cultivated nor a form to be produced; ultimately, there is nothing to be attained. There is no form that can be seen. Those who see forms should know that they are all illusions arising from defilement, not the non-emptiness of wisdom-form, because the aspect of wisdom is unattainable. This is explained in detail elsewhere.' This quotes a sutra to prove that the nature of Thusness is the same. 'Constantly entering Nirvana since beginningless time' refers to the self-nature pure Nirvana mentioned in the Vijnaptimatrata (唯識論), which is equally shared by all sentient beings. 'Bodhi is neither a form to be cultivated nor a form to be produced' refers to what is said in the Surangama Sutra (大佛頂經): 'This seeing and its conditions are originally the wondrous, pure, and bright substance of Bodhi. How can there be right and wrong in it?' 'There is no form that can be seen' refers to what was said earlier: 'There is also no non-empty aspect, because it is not the realm of the mind of delusion.' Only those who are free from delusion can realize it. 'Those who see forms...' explains the doubts. Someone might ask, 'If according to the view of sameness, there is definitely no form to be seen, then how can we see forms and also see the various forms of the Tathagata (如來)?' The answer is, 'You should know that these are all in the realm of birth and death, the differentiated forms seen through the illusory functions of defilement, not the non-emptiness of wisdom-form in the realm of Thusness.' The aspect of wisdom is the same as Thusness, and although it is actually not empty, there is no non-empty aspect to be attained. A more detailed explanation can be found in what the Buddha said in that sutra. The above is the explanation of sameness.

Two, Explaining Difference

'Speaking of difference, it is like various tiles and vessels, each different from the other. It is also like this: the unconditioned, ignorance, and various illusions have different aspects.' It is not only the aspect of unconditioned enlightenment

。與有漏無明。其相各別。即就無漏法中。四智菩提。三身。四土。乃至十力。無畏。十八不共法等。種種幻用。相各差別。又就有漏法中。心王。心所。相見自證。現行種子。及諸分段變易因果種種幻用。相各差別。然此幻用差別無性。常異而同。即此無性真如無差別故。遍攝一切差別之法皆入一法。即此一法所攝一切差別之法。隨拈一法。亦復還攝一切諸法。故得重重無盡。無盡重重。並由此同異二相而顯示也。初正釋心生滅竟。

二明生滅因緣二。初明迷染因緣。二明悟凈因緣初中二。初總明依心故轉。二別釋意及意識。今初。

複次生滅因緣者。謂諸眾生。依心。意意。識轉　生滅雖無自性。全體真如。而真如不變隨緣。舉體成生滅時。于生滅中。須論因緣。方免邪因及無因過。此則第八與前七識。互為因果。唯識理成也。眾生者。五蘊和合之假名也。心者。第八識也。意者。第七識也。意識者。第六識並前五識也。第八為根本依。第七方轉。第七為染凈依。第六方轉。第六為分別依。前五方轉。故云依心意及意識轉也。

二別釋意及意識二。初釋意。二釋意識。今初。

此義云何。以依阿賴耶識。有無明不覺起。能見。能現。能取境界。分別相續。說名為意　謂阿賴耶識中。法爾

【現代漢語翻譯】 現代漢語譯本：與有漏無明（指煩惱和無知）的相狀各自不同。即使在無漏法中，四智菩提（指大圓鏡智、平等性智、妙觀察智、成所作智）、三身（指法身、報身、應身）、四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），乃至十力（指如來所具有的十種力量）、無畏（指佛陀的四種無所畏懼的品質）、十八不共法（指佛陀獨有的十八種功德）等，種種幻化作用的相狀也各有差別。又在有漏法中，心王（指八識）、心所（指與心王相應的各種心理活動）、相見自證（指唯識學中對認識過程的分析，分為相分、見分、自證分）、現行種子（指潛在的心理傾向和行為模式），以及分段生死和變易生死的因果等種種幻化作用，相狀也各有差別。然而這些幻化作用的差別並沒有自性，它們雖然常有差異，但本質上是相同的，因為它們的無性即是真如，真如沒有差別。因此，它普遍地攝取一切差別的法，使之歸入一法。而這一法所攝取的一切差別之法，隨便拈出一個法，也同樣能夠攝取一切諸法。所以能夠重重無盡，無盡重重，這都是由同異二相而顯示出來的。以上是最初對心生滅的正確解釋。 二、說明生滅的因緣，分為兩部分：第一部分說明迷染的因緣，第二部分說明悟凈的因緣。現在是第一部分中的第一點：總的說明依心而轉。第二點：分別解釋意和意識。現在是第一點。 再次說明生滅的因緣。所謂的眾生，是依心、意、意識而轉的。生滅雖然沒有自性，它的全體就是真如。而真如不變隨緣，當它完全成為生滅時，在生滅中，必須討論因緣，才能避免邪因和無因的過失。這就是說，第八識與前七識互相為因果，唯識的道理才能成立。眾生，是五蘊和合的假名。心，指的是第八識（阿賴耶識）。意，指的是第七識（末那識）。意識，指的是第六識（意識）以及前五識（眼識、耳識、鼻識、舌識、身識）。第八識是根本的所依，第七識才能轉起。第七識是染凈的所依，第六識才能轉起。第六識是分別的所依，前五識才能轉起。所以說依心、意、意識而轉。 二、分別解釋意和意識，分為兩部分：第一部分解釋意，第二部分解釋意識。現在是第一部分。 這個道理是什麼呢？因為依靠阿賴耶識（根本識），有無明不覺而生起，能夠見，能夠現，能夠取境界，分別相續不斷，這就被稱為意。也就是說，在阿賴耶識中，本來就...

【English Translation】 English version: The characteristics of afflicted ignorance (referring to afflictions and ignorance) are distinct from each other. Even within the undefiled Dharma, the Four Wisdoms of Bodhi (Great Mirror Wisdom, Equality Wisdom, Discriminating Wisdom, Accomplishing Wisdom), the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the Four Lands (Eternal Tranquility Land, Reward Land, Land of Expediency, Land of Coexistence), and even the Ten Powers (the ten powers possessed by the Tathagata), Fearlessness (the four qualities of fearlessness of the Buddha), the Eighteen Uncommon Dharmas (the eighteen unique merits of the Buddha), and other various illusory functions, their characteristics are also different. Furthermore, within the defiled Dharma, the Mind King (the eight consciousnesses), Mental Factors (various mental activities corresponding to the Mind King), Subjective perception, Objective perception, Self-awareness (the analysis of the cognitive process in Yogacara, divided into image-object, perceiving subject, self-awareness), Manifest seeds (latent psychological tendencies and behavioral patterns), and the causes and effects of segmented and transformational births and deaths, all have different characteristics. However, the differences in these illusory functions have no inherent nature; although they are often different, they are essentially the same because their non-nature is Suchness, and Suchness has no difference. Therefore, it universally encompasses all differentiated dharmas, causing them to enter into one Dharma. And all the differentiated dharmas encompassed by this one Dharma, if you pick up any one dharma, it can also encompass all dharmas. Therefore, it can be endlessly layered, and endlessly layered, all of which are revealed by the two aspects of sameness and difference. The above is the initial correct explanation of the arising and ceasing of the mind. 2. Explaining the causes and conditions of arising and ceasing, divided into two parts: the first part explains the causes and conditions of delusion and defilement, and the second part explains the causes and conditions of enlightenment and purity. Now is the first point in the first part: a general explanation of turning based on the mind. The second point: explaining the Manas and consciousness separately. Now is the first point. Furthermore, regarding the causes and conditions of arising and ceasing, it is said that sentient beings turn based on the mind, Manas, and consciousness. Although arising and ceasing have no inherent nature, their entirety is Suchness. And Suchness, unchanging yet adapting to conditions, when it completely becomes arising and ceasing, in arising and ceasing, the causes and conditions must be discussed in order to avoid the faults of wrong causes and no causes. This means that the eighth consciousness and the previous seven consciousnesses are mutually cause and effect, and the principle of Yogacara can be established. Sentient beings are the false name of the aggregation of the five skandhas. The mind refers to the eighth consciousness (Alaya-consciousness). The Manas refers to the seventh consciousness (Manas-consciousness). Consciousness refers to the sixth consciousness (consciousness) and the previous five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). The eighth consciousness is the fundamental basis, and the seventh consciousness can then arise. The seventh consciousness is the basis of defilement and purity, and the sixth consciousness can then arise. The sixth consciousness is the basis of discrimination, and the previous five consciousnesses can then arise. Therefore, it is said to turn based on the mind, Manas, and consciousness. 2. Explaining the Manas and consciousness separately, divided into two parts: the first part explains the Manas, and the second part explains consciousness. Now is the first part. What is this principle? Because relying on the Alaya-consciousness (fundamental consciousness), ignorance and non-awareness arise, able to see, able to manifest, able to grasp objects, discriminating and continuously succeeding, this is called the Manas. That is to say, in the Alaya-consciousness, originally...

有第七識種子。及有根本無明種子。由無始來。第七與第八識恒俱轉故。第七識與恒行不共無明。定相應故。於一真如無相體上。令心心所。分體分用。分見分相。起諸取著。相似相續。皆以第七識為染污依故說此第七識名為意也。意者。依義。依第七識。方令第八受賴耶名及異熟名。方令前六成有漏義。故名染依。若第七識之人我執斷。則第八識舍賴耶名。第六生空智果恒得現前。前五不起諸有漏業。若第七識之法我執斷。則第八識舍異熟名。轉為大圓鏡智相應心品。自亦平等性智恒共相應。第六法空智果恒得現前。前五轉為成事智品。故又名凈依也。如釋摩訶衍論。引顯了契經云。種種心識。雖有無量。唯末那轉。無有餘法。所以者何。是末那識。具足十一義。無所不作故。此之謂也。

此意復有五種異名。一名業識謂無明力。不覺心動　由第七識。恒與法癡相應。不如實知真法一故。令自與第八。無始恒轉。令前六識。依之得轉。心實無動。由不覺故。謂之為動。動即是現行轉。現行之體。即自證分。名為業相。是則一切心王心所業相皆依第七無明而起。名為依他起性。故直名此第七為業識也。若觀動心即不生滅。即得入真如門。

二名轉識。謂依動心。能見境相　由第七識恒行不共無明。不如實

【現代漢語翻譯】 現代漢語譯本：有第七識（Manas-vijnana，末那識，意根）的種子，以及根本無明（根本的迷惑）的種子。由於無始以來，第七識與第八識（Alaya-vijnana，阿賴耶識，藏識）恒常一起運轉的緣故，第七識與恒常相隨的不共無明必定相應。在唯一真如（Tathata，事物的真實如是的狀態）無相的本體上，使心和心所（Citta-caitta，心理活動及其伴隨物）分出本體和作用，分出見分和相分，生起各種執取和迷戀，相似地相續不斷，都是以第七識作為染污的依處，所以說這第七識名為意（Manas）。意，是依的意思。依靠第七識，才使第八識獲得阿賴耶（Alaya）之名以及異熟（Vipaka）之名，才使前六識（眼識、耳識、鼻識、舌識、身識、意識）成為有漏（具有煩惱）之義，所以名為染依。如果第七識的人我執（認為存在永恒不變的『我』的執念）斷除，那麼第八識就捨棄阿賴耶之名，第六識的生空智（領悟到一切事物皆無自性的智慧）的果實就能恒常顯現於前，前五識不起各種有漏之業。如果第七識的法我執（認為諸法實有、不變的執念）斷除，那麼第八識就捨棄異熟之名，轉為與大圓鏡智（如實反映一切事物的智慧）相應的清凈心品，自身也與平等性智（認識到一切事物平等無差別的智慧）恒常共同相應，第六識的法空智（領悟到一切法皆空的智慧）的果實就能恒常顯現於前，前五識轉為成所作智（成就一切應作之事的智慧）之品，所以又名凈依。如《釋摩訶衍論》引用《顯了契經》所說：『種種心識，雖有無量，唯末那轉，無有餘法。所以者何？是末那識，具足十一義，無所不作故。』說的就是這個道理。 此意（第七識）又有五種不同的名稱。一名業識（Karma-vijnana），是說由於無明（Avidya）的力量，不覺知心在動。由於第七識恒常與法癡（對法的愚癡）相應，不能如實地知曉真法唯一，所以使自身與第八識無始以來恒常運轉，使前六識依靠它而得以運轉。心實際上沒有動，由於不覺知的緣故，就認為它在動。動就是現行轉，現行的本體，就是自證分（心識的自我認知部分），名為業相（業的現象）。這樣，一切心王（主要的意識）心所（伴隨意識的心理活動）的業相都依靠第七識的無明而生起，名為依他起性（依賴其他條件而生起的性質）。所以直接稱這第七識為業識。如果觀察到動心就是不生不滅的，就能進入真如之門。 二名轉識（轉化的意識），是說依靠動心，能夠見到境相。由於第七識恒常執行不共無明，不能如實地...

【English Translation】 English version: There are seeds of the seventh consciousness (Manas-vijnana, the mind consciousness), and seeds of fundamental ignorance (the root of delusion). Because the seventh and eighth consciousnesses (Alaya-vijnana, the storehouse consciousness) have been constantly co-arising since beginningless time, the seventh consciousness is necessarily associated with the constant and unique ignorance. On the one true Suchness (Tathata, the true state of things) without characteristics, it causes the mind and mental factors (Citta-caitta, mental activities and their accompaniments) to be divided into substance and function, and into the seeing aspect and the seen aspect, giving rise to various attachments and clinging, which continue in a similar manner. All of this relies on the seventh consciousness as the basis of defilement, so this seventh consciousness is called Manas (意). Manas means 'reliance'. It is by relying on the seventh consciousness that the eighth consciousness obtains the name Alaya and the name Vipaka (result of actions), and that the first six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) become meaningful as 'with outflows' (having afflictions), so it is called the basis of defilement. If the ego-attachment (the clinging to a permanent 'self') of the seventh consciousness is severed, then the eighth consciousness abandons the name Alaya, and the fruit of the wisdom of emptiness of self (understanding that all things lack inherent existence) of the sixth consciousness can constantly manifest. The first five consciousnesses do not generate various actions with outflows. If the dharma-attachment (the clinging to the reality of phenomena) of the seventh consciousness is severed, then the eighth consciousness abandons the name Vipaka and transforms into the pure mind associated with the Great Perfect Mirror Wisdom (wisdom that reflects all things as they are), and it is constantly associated with the Wisdom of Equality (wisdom that recognizes the equality of all things). The fruit of the wisdom of emptiness of phenomena of the sixth consciousness can constantly manifest, and the first five consciousnesses transform into the Accomplishing Wisdom (wisdom that accomplishes all that needs to be done). Therefore, it is also called the basis of purity. As the Commentary on the Mahayana Treatise quotes the Revealing Sutra, 'Various consciousnesses, though countless, only the Manas turns, there is no other dharma. Why? Because the Manas consciousness possesses eleven meanings and does everything.' This is what it means. This Manas (seventh consciousness) also has five different names. The first is Karma-vijnana (action consciousness), which means that due to the power of ignorance (Avidya), one is not aware that the mind is moving. Because the seventh consciousness is constantly associated with dharma-ignorance (ignorance about the nature of phenomena), and does not truly know that the true dharma is one, it causes itself and the eighth consciousness to constantly turn since beginningless time, and causes the first six consciousnesses to turn by relying on it. The mind is actually not moving, but because of not being aware, it is considered to be moving. Moving is the manifestation of activity, and the substance of manifestation is the self-awareness aspect (the self-cognizing part of consciousness), called the karma-aspect (the appearance of karma). Thus, the karma-aspects of all mind-kings (primary consciousnesses) and mental factors (mental activities accompanying consciousness) arise relying on the ignorance of the seventh consciousness, and are called dependent origination (arising dependent on other conditions). Therefore, this seventh consciousness is directly called Karma-vijnana. If one observes that the moving mind is neither arising nor ceasing, then one can enter the gate of Suchness. The second name is Transformation Consciousness, which means that by relying on the moving mind, one can see the aspects of objects. Because the seventh consciousness constantly operates with unique ignorance, it cannot truly...

知真法一故。令諸心王心所。法爾各有能見境相。名為見分。故直名此第七為轉識也。若觀一切境界無是見者。則見無見相。即得入真如門。

三名現識。謂現一切諸境界相。猶如明鏡。現眾色像。現識亦爾。如其五境。對至即現。無有前後。不由功力　由第七識不共無明。不如實知真法一故。令心心所起現行時。法爾各有所現境界。名為相分。諸心心所之體。猶如明鏡。見分如光。相分如所現像。若非第七執藏之力。則第八何由幻現三界三類性境。若非第七為第六不共親依。則第六何由遍現一切假實諸法。若非第七為前五染凈共依。則前五何由如其五境。對至即現。無有前後。不由功力。故直名此第七為現識也。若觀一切境界無非見者。則境無境相。即得入真如門。

四名智識。謂分別染凈諸差別法　由第七識不共無明。不如實知真法一故。令心心所現行轉時。幻成見相二分。復由第七人我法我二見力故。自既妄執第八見分以為實我實法。成染分別。復為第六識之不共親依。為前五識之染凈依。令前六識。分別染凈諸差別法。故直名此第七為智識也。若觀分別及所分別皆無自性。則智無智相。即得入真如門。

五名相續識。謂恒作意相應不斷。任持過去善惡等業。令不失壞。成熟現未苦樂等報。

【現代漢語翻譯】 現代漢語譯本 知真法一的緣故，使得所有心王（根本識）和心所（心理活動），自然而然地各自具有能見境界的體相，這被稱為見分。因此直接稱呼這第七識為轉識。如果觀察一切境界沒有能見的主體，那麼就能見到沒有能見之相，就能進入真如之門。

三名為現識。指的是顯現一切諸境界相，就像明亮的鏡子，顯現各種色像。現識也是如此，對於五境（色、聲、香、味、觸）的對境，立即顯現，沒有先後順序，不依賴於任何功力。由於第七識的不共無明（與生俱來的無明），不如實地知曉真法一的緣故，使得心和心所生起現行時，自然而然地各自有所顯現的境界，這被稱為相分。所有心和心所的本體，就像明亮的鏡子，見分就像光，相分就像所顯現的影像。如果不是第七識執藏的力量，那麼第八識（阿賴耶識）又如何幻化顯現三界（欲界、色界、無色界）三類性境（本性境、帶質境、獨影境）？如果不是第七識作為第六識（意識）的不共親依（最直接的依靠），那麼第六識又如何普遍顯現一切虛假和真實的諸法？如果不是第七識作為前五識（眼識、耳識、鼻識、舌識、身識）的染凈共依（共同的依靠），那麼前五識又如何對於五境，對境立即顯現，沒有先後順序，不依賴於任何功力？因此直接稱呼這第七識為現識。如果觀察一切境界沒有不是能見的，那麼境界就沒有境界之相，就能進入真如之門。

四名為智識。指的是分別染凈諸差別法。由於第七識的不共無明，不如實地知曉真法一的緣故，使得心和心所在現行運轉時，幻化成為見分和相分。又由於第七識人我（認為五蘊是真實的我）和法我（認為諸法是真實存在的）二見的緣故，自己既錯誤地執著第八識的見分，認為是真實的我和真實的法，從而形成染污的分別。又作為第六識的不共親依，作為前五識的染凈依，使得前六識，分別染凈諸差別法。因此直接稱呼這第七識為智識。如果觀察分別和所分別都沒有自性，那麼智慧就沒有智慧之相，就能進入真如之門。

五名為相續識。指的是恒常作意相應不斷，任持過去善惡等業，使之不失壞，成熟顯現未來苦樂等果報。

【English Translation】 English version Because of knowing the one true Dharma, all Citta-raja (Mind-King, the fundamental consciousness) and Citta-caitta (mental activities) naturally possess the ability to see the nature of objects, which is called the 'seeing-division' (見分, jian fen). Therefore, the seventh consciousness is directly called the 'transforming consciousness' (轉識, zhuan shi). If one observes that there is no seer in all realms, then one can see the absence of a seeing aspect, and thus enter the gate of Suchness (真如, zhen ru).

The third is called the 'appearing consciousness' (現識, xian shi). It refers to the manifestation of all aspects of realms, like a bright mirror reflecting various images. The appearing consciousness is also like this; when the five objects (色、聲、香、味、觸, se, sheng, xiang, wei, chu - form, sound, smell, taste, touch) are present, they immediately appear without any sequence or effort. Because the seventh consciousness has non-common ignorance (不共無明, bu gong wu ming - innate ignorance), and does not truly know the one true Dharma, it causes the mind and mental activities to manifest, each naturally having a manifested realm, which is called the 'object-division' (相分, xiang fen). The essence of all minds and mental activities is like a bright mirror, the seeing-division is like light, and the object-division is like the reflected image. If it were not for the power of the seventh consciousness's clinging, how could the eighth consciousness (阿賴耶識, a lai ye shi - Alaya consciousness) illusionarily manifest the three realms (欲界、色界、無色界, yu jie, se jie, wu se jie - desire realm, form realm, formless realm) and the three types of nature-realms (本性境、帶質境、獨影境, ben xing jing, dai zhi jing, du ying jing,)? If it were not for the seventh consciousness being the non-common and close support of the sixth consciousness (意識, yi shi - consciousness), how could the sixth consciousness universally manifest all false and real dharmas? If it were not for the seventh consciousness being the common support of the first five consciousnesses (眼識、耳識、鼻識、舌識、身識, yan shi, er shi, bi shi, she shi, shen shi - eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) in both defilement and purity, how could the first five consciousnesses immediately manifest when the five objects are present, without any sequence or effort? Therefore, the seventh consciousness is directly called the 'appearing consciousness'. If one observes that there is nothing that is not seen in all realms, then the realm has no realm-aspect, and one can enter the gate of Suchness.

The fourth is called the 'intellectual consciousness' (智識, zhi shi). It refers to distinguishing the differences between defiled and pure dharmas. Because the seventh consciousness has non-common ignorance, and does not truly know the one true Dharma, it causes the mind and mental activities to transform into the seeing-division and object-division during manifestation. Furthermore, due to the seventh consciousness's two views of self: the 'person-self' (人我, ren wo - the belief that the five aggregates are a real self) and the 'dharma-self' (法我, fa wo - the belief that dharmas are real), it mistakenly clings to the seeing-division of the eighth consciousness, believing it to be a real self and real dharmas, thus forming defiled discrimination. It also serves as the non-common and close support of the sixth consciousness, and the defiled and pure support of the first five consciousnesses, causing the first six consciousnesses to distinguish the differences between defiled and pure dharmas. Therefore, the seventh consciousness is directly called the 'intellectual consciousness'. If one observes that both discrimination and what is discriminated have no self-nature, then wisdom has no wisdom-aspect, and one can enter the gate of Suchness.

The fifth is called the 'continuing consciousness' (相續識, xiang xu shi). It refers to constant attention and continuous association, upholding past good and evil karmas, preventing them from being lost, and maturing into future suffering and happiness as retribution.

使無違越。已曾經事。忽然憶念。未曾經事。妄生分別　由第七識不共無明。不如實知真法一故。于真常中。妄見生滅。又不能知剎那不住。當體寂滅。于生滅中。妄見相續。是故唸唸內執第八為自我法。令其受熏持種。招異熟果。唸唸為外六轉識依。令其憶念過去。分別未來。若非第七俱生法執為前六依。則第八識便不受前七熏。持有漏種以無能熏之前七。即無所熏之第八故。第六識亦不憶念過去。分別未來。以無所依之七八。即無能依之第六故。故直名此第七為相續識也。如釋論中。引法門契經云。第七識有殊勝力故。或時造作持藏之用。或時造作分別之依。此之謂也。若觀心性剎那不住。當體寂滅。則相續無相續相。即得入真如門。

是故三界一切。皆以(八識)心為自性。離(八識)心則無六塵境界。何以故。一切諸法。以(第八)心為主。從(第七)妄念起。凡(八識)所分別。皆分別(八識)自心(所變相分)心不見心。無相可得。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立。如鏡中像。無體可得。唯從虛妄分別心轉。心生則種種法生。心滅則種種法滅故　此承上文。止由第七不共無明。不如實知真法一故。內緣第八。起二我執。外為六依。令起妄念。故有世間一切依正等法。此一

【現代漢語翻譯】 現代漢語譯本： 使其沒有違背和超越（真如實相）。已經經歷過的事情，忽然憶念；未曾經歷過的事情，虛妄地產生分別。這是由於第七識的不共無明，不能如實地了知真法唯一之故。在真常之中，虛妄地見到生滅；又不能了知剎那不住，當體寂滅，于生滅之中，虛妄地見到相續。因此，唸唸內在執取第八識為自我和法，使其接受熏習，持有種子，招感異熟果報。唸唸作為外在六轉識的所依，使其憶念過去，分別未來。如果不是第七俱生法執作為前六識的所依，那麼第八識便不接受前七識的熏習，持有漏種子。因為沒有能熏的前七識，也就沒有所熏的第八識。第六識也不憶念過去，分別未來，因為沒有所依的七八識，也就沒有能依的第六識。所以直接稱此第七識為相續識。如《釋論》中，引用《法門契經》說：『第七識有殊勝的力量，有時造作持藏的作用，有時造作分別的所依。』說的就是這個意思。如果觀察心性剎那不住，當體寂滅，那麼相續就沒有相續之相，就能證入真如之門。

因此，三界一切，都以（八識）心為自性。離開（八識）心，就沒有六塵境界。為什麼呢？一切諸法，以（第八）心為主，從（第七）妄念生起。凡是（八識）所分別的，都是分別（八識）自心（所變現的相分），心不能見心，沒有相可以得到。所以應當知道，一切世間境界之相，都是依眾生無明妄念而建立的，如同鏡中之像，沒有實體可以得到，唯從虛妄分別心轉變而來。心生則種種法生，心滅則種種法滅。這是承接上文，只是由於第七不共無明，不能如實了知真法唯一之故，內在緣第八識，生起二種我執，外在作為六識的所依，令其生起妄念，所以才有世間一切依正等法。這就是一個道理。

【English Translation】 English version: Causing no transgression. Having experienced things, suddenly remembering them. Having not experienced things, falsely generating discriminations. This is due to the seventh consciousness's (Manas, 末那識) non-common ignorance, not truly knowing the one true Dharma. Within the truly constant, falsely seeing arising and ceasing. Moreover, not being able to know that each instant does not abide, that its very essence is quiescent extinction. Within arising and ceasing, falsely seeing continuity. Therefore, in every moment, internally clinging to the eighth consciousness (Alaya, 阿賴耶識) as self and dharma, causing it to receive熏習 (xunxi, influence), hold seeds, and invite異熟果 (yishuguo, Vipaka, resultant karma). In every moment, acting as the basis for the external six transforming consciousnesses, causing them to remember the past and discriminate the future. If it were not for the seventh consciousness's (Manas, 末那識) innate clinging to dharma as the basis for the preceding six, then the eighth consciousness (Alaya, 阿賴耶識) would not receive the熏習 (xunxi, influence) of the preceding seven, holding漏 (lou, defiled) seeds. Because without the preceding seven that can熏 (xun, influence), there would be nothing for the eighth to be熏 (xun, influenced) by. The sixth consciousness (Manovijnana, 意識) also would not remember the past or discriminate the future, because without the seventh and eighth consciousnesses to rely on, there would be no sixth consciousness to rely. Therefore, this seventh is directly named the continuing consciousness. As the Shastra (釋論) quotes the Dharma Gate Sutra (法門契經), 'The seventh consciousness has extraordinary power, sometimes creating the function of holding and storing, sometimes creating the basis for discrimination.' This is what it means. If one observes that the nature of the mind does not abide for an instant, that its very essence is quiescent extinction, then continuity has no aspect of continuity, and one can enter the gate of True Thusness (真如).

Therefore, everything in the three realms takes the (eight consciousnesses) mind as its self-nature. Apart from the (eight consciousnesses) mind, there are no six sense objects. Why? Because all dharmas take the (eighth) mind as their master, arising from the (seventh) deluded thoughts. Whatever the (eight consciousnesses) discriminate is discriminating the (eight consciousnesses') own mind (the 相分 (xiangfen, objective aspect) transformed by the mind). The mind cannot see the mind; no aspect can be obtained. Therefore, you should know that all aspects of the world's realms are established based on sentient beings' ignorance and deluded thoughts, like images in a mirror, with no substance to be obtained, only transforming from the false discriminating mind. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. This follows from the previous text, only because the seventh's non-common ignorance does not truly know the one true Dharma, internally clinging to the eighth consciousness, giving rise to two kinds of self-clinging, externally acting as the basis for the six consciousnesses, causing them to give rise to deluded thoughts, and therefore there are all the dependent and 正 (zheng, proper) dharmas of the world. This is one principle.

切法。皆是八種識心所變。即以八識心為自性。若離能變之八種識心。何有所變六塵境界可得。是則一切諸法。悉皆不離第八本識。故云以心為主。皆從第七無明幻現。故云從妄念起也。第八分別三類性境。還是第八所變相分。第七分別。虛妄我法。還是第七所變相分。第六分別一切諸法。還是第六所變相分。前五分別五塵性境。還是前五所變相分。故云凡所分別皆分別自心也。譬如有人。大張其眼。求覓已眼。終不能見。心亦如是。故云心不見心也。然眼不自見。猶有他人能見其眼。心不見心。必無他人能見其心。故云無相可得也。問。若無他人能見心者。云何說有他心智通。答。由起妄念。妄有緣影。遂令他心智者。托此為質。變相而緣。名了他心。其實緣影。即是所變相分之影。非是心體。亦非見分。心體及心見分。並無形相。決不可見。故如來云。我以佛眼。猶不能見眾生之心。云何癡人。說有心相可得也。問。第七緣第八之見分。執為實我實法。是名以心緣心。豈非心見心耶。答。第七設能見第八者。應名現量。何名非量。故知一切心心所之見分。皆無形相可得。決定不可見也。夫能變之心。尚自無相可見。則所變境界。又豈有實。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立。謂依第七不共

【現代漢語翻譯】 現代漢語譯本： 一切法都是八種識心所變現的。就是以這八種識心作為其自性。如果離開了能變現的這八種識心，哪裡還有所變現的六塵境界可以得到呢？因此，一切諸法，都離不開第八本識（Alaya-vijnana，阿賴耶識）。所以說『以心為主』。一切法都是從第七識（Manas-vijnana，末那識）的無明幻現出來的，所以說是『從妄念起』。第八識所分別的三類性境，還是第八識所變現的相分。第七識所分別的虛妄的我法，還是第七識所變現的相分。第六識（Mano-vijnana，意識）所分別的一切諸法，還是第六識所變現的相分。前五識所分別的五塵性境，還是前五識所變現的相分。所以說『凡所分別，皆分別自心』。譬如有人，睜大眼睛，想要尋找自己的眼睛，最終也不能看見。心也是這樣，所以說『心不見心』。然而眼睛雖然不能自己看見自己，還有其他人能看見它的眼睛。心不能自己看見自己，必定沒有其他人能看見它的心。所以說『無相可得』。 問：如果沒有其他人能看見心，為什麼說有他心智通（telepathy，他心通）呢？ 答：由於生起妄念，虛妄地有緣影，於是使他心智的人，憑藉這個作為本質，變現相而緣取，名爲了他心。其實緣取的是影子，就是所變現的相分的影子，不是心體，也不是見分。心體以及心的見分，都沒有形相，絕對不可見。所以如來說，『我以佛眼，猶不能見眾生之心』，為什麼愚癡的人，說有心相可以得到呢？ 問：第七識緣第八識的見分，執著為真實的我、真實的法，這叫做以心緣心，難道不是心見心嗎？ 答：第七識如果能見第八識，應該叫做現量（direct perception，現量），為什麼叫做非量（non-perception，非量）呢？所以知道一切心心所的見分，都沒有形相可以得到，決定不可見。能變現的心，尚且沒有相可以看見，那麼所變現的境界，又怎麼會有真實呢？所以應當知道，一切世間境界的相，都是依靠眾生無明妄念而建立的，是依靠第七識的不共

【English Translation】 English version: All dharmas are transformations of the eight consciousnesses. That is, they take these eight consciousnesses as their own nature. If we depart from these eight consciousnesses that are capable of transformation, where can we find the six sense objects that are transformed? Therefore, all dharmas are inseparable from the eighth fundamental consciousness (Alaya-vijnana). Hence it is said, 'The mind is the master.' All dharmas are illusory manifestations arising from the ignorance of the seventh consciousness (Manas-vijnana), hence it is said, 'arising from deluded thoughts.' The three kinds of objective realms discriminated by the eighth consciousness are still the image-component transformed by the eighth consciousness. The false self and dharmas discriminated by the seventh consciousness are still the image-component transformed by the seventh consciousness. All dharmas discriminated by the sixth consciousness (Mano-vijnana) are still the image-component transformed by the sixth consciousness. The five sense objects discriminated by the first five consciousnesses are still the image-component transformed by the first five consciousnesses. Therefore, it is said, 'Whatever is discriminated is discriminating one's own mind.' It is like a person who opens his eyes wide, seeking to find his own eyes, but ultimately cannot see them. The mind is also like this, hence it is said, 'The mind does not see the mind.' However, although the eye cannot see itself, there are others who can see its eyes. The mind cannot see itself, and there is certainly no one else who can see its mind. Therefore, it is said, 'No characteristic can be obtained.' Question: If no one else can see the mind, how can it be said that there is telepathy (他心通)? Answer: Because of the arising of deluded thoughts, there are illusory conditioned shadows, which cause those with telepathic abilities to rely on these as a basis, transforming appearances and grasping them, which is called knowing the minds of others. In reality, what is grasped is a shadow, which is the shadow of the image-component that is transformed, not the mind-essence, nor the seeing-component. The mind-essence and the seeing-component of the mind have no form and are absolutely invisible. Therefore, the Tathagata said, 'Even with my Buddha-eye, I still cannot see the minds of sentient beings.' Why do foolish people say that there is a mind-characteristic that can be obtained? Question: The seventh consciousness grasps the seeing-component of the eighth consciousness, clinging to it as a real self and real dharmas. This is called mind grasping mind. Is this not mind seeing mind? Answer: If the seventh consciousness could see the eighth consciousness, it should be called direct perception (現量), why is it called non-perception (非量)? Therefore, know that the seeing-component of all minds and mental functions has no form that can be obtained and is definitely invisible. The mind that is capable of transformation does not even have a characteristic that can be seen, so how can the realms that are transformed have any reality? Therefore, it should be known that the characteristics of all worldly realms are established based on the ignorance and deluded thoughts of sentient beings, relying on the non-common

無明。不如實知真法一故。令心心所。轉成四分。則此世間一切境界。不過皆是自心心所相分。心心所體如鏡相分如鏡中像。像不離鏡。別無自體可得。唯從虛妄分別心轉。除卻諸心心所生滅之外。何嘗有法自生滅耶。初釋意竟。

二釋意識

言意識者。謂一切凡夫。依相續識。執我我所。種種妄取六塵境界。亦名分離識。亦名分別事識。以依見愛等熏而增長故　前六種識。總名了別境識。今舉第六。攝前五也。但言一切凡夫者。且約迷染因緣言也。依相續識者。以第七識為染凈依。第七恒與第八俱轉。無始不斷。故名相續識也。執我我所者。第七但有俱生我執。第六依之。遍起分別俱生我及我所執也。種種妄取六塵境界者。第六或與前五俱起。名為同時意識。則取現在色聲香味觸之境界。名為五塵。或唯自起。名為獨頭意識。則取過現未來一切境界。若於夢中。則取夢中所現境界。若入禪定。則取四禪四空所有境界。皆名為法塵也。亦名分離識者。眼識但緣自所變色。乃至身識但緣自所變觸。意識雖能遍緣。而不能知諸塵無性。唯是自心。故名分離識也。亦名分別事識者。六塵妄境。名之為事。不知無性之理。故名分別事識也。以依見愛等熏而增長故者。愛。即六識相應種種鈍使。見。即第六相應種種

【現代漢語翻譯】 現代漢語譯本 無明（avidyā，對事物真相的無知）。因為不能如實地瞭解真正的佛法，導致心和心所（citta-caitta，心理活動及其屬性）轉變成四種不同的部分。因此，這個世間的一切境界，都不過是自心和心所的相分（nimitta-bhāga，表象部分）。心和心所的本體就像鏡子，相分就像鏡子中的影像。影像不離開鏡子，沒有獨立的自體可以獲得，只是從虛妄分別心（vikalpa-citta，虛妄分別的心）轉變而來。除了這些心和心所的生滅之外，哪裡有自己生滅的法呢？第一段解釋完畢。 第二段解釋意識（vijñāna，識別作用） 所謂意識，是指一切凡夫，依靠相續識（saṃtāna-vijñāna，持續不斷的意識流），執著于『我』和『我所』（ātman and ātmanīya，自我和屬於自我的事物），虛妄地獲取六塵（ṣaḍ-viṣaya，色、聲、香、味、觸、法六種感官對像）境界。也叫做分離識（pṛthag-vijñāna，分離的意識），也叫做分別事識（vastu-vikalpa-vijñāna，分別事物的意識），因為它依靠見（dṛṣṭi，錯誤的見解）和愛（tṛṣṇā，貪愛）等煩惱的熏習而增長。前面的六種識，總稱爲了別境識（viṣaya-vijñāna，識別對象的意識）。現在只舉出第六識（意識），就包含了前面的五識。但說『一切凡夫』，只是就迷惑和染污的因緣來說。『依靠相續識』，是因為第七識（末那識，manas）是染污和清凈的所依。第七識恒常與第八識（阿賴耶識，ālayavijñāna）一起運轉，從無始以來就沒有間斷過，所以叫做相續識。『執著於我和我所』，是說第七識只有俱生我執（sahaja-ātmagrāha，與生俱來的我執），第六識依靠它，普遍生起分別俱生我及我所執。『種種妄取六塵境界』，是說第六識或者與前五識一起生起，叫做同時意識（samakāla-vijñāna，同時生起的意識），那麼就獲取現在的色、聲、香、味、觸的境界，叫做五塵。或者只是自己生起，叫做獨頭意識（svatantra-vijñāna，獨立的意識），那麼就獲取過去、現在、未來的一切境界。如果在夢中，就獲取夢中所顯現的境界。如果進入禪定，就獲取四禪四空的所有境界，都叫做法塵。『也叫做分離識』，是因為眼識只能緣取自己所變的色，乃至身識只能緣取自己所變的觸。意識雖然能夠普遍緣取，卻不能知道諸塵沒有自性，只是自己的心，所以叫做分離識。『也叫做分別事識』，是說六塵虛妄的境界，叫做『事』，不知道沒有自性的道理，所以叫做分別事識。『因為它依靠見和愛等熏習而增長』，愛，就是與六識相應的種種遲鈍的煩惱。見，就是與第六識相應的種種。

【English Translation】 English version Avidyā (ignorance). Because of not truly knowing the real Dharma, it causes the mind and mental factors (citta-caitta) to transform into four parts. Therefore, all the realms of this world are nothing more than the image-aspects (nimitta-bhāga) of one's own mind and mental factors. The substance of the mind and mental factors is like a mirror, and the image-aspects are like the images in the mirror. The images do not leave the mirror, and no independent self-nature can be obtained. They only arise from the transformation of the deluded discriminating mind (vikalpa-citta). Apart from the arising and ceasing of these minds and mental factors, where is there any Dharma that arises and ceases by itself? The explanation of the first section is complete. Second, explaining consciousness (vijñāna) What is called consciousness refers to all ordinary beings who, relying on the continuous consciousness (saṃtāna-vijñāna), cling to 'self' and 'what belongs to self' (ātman and ātmanīya), and falsely grasp the realms of the six sense objects (ṣaḍ-viṣaya: form, sound, smell, taste, touch, and mental objects). It is also called the separated consciousness (pṛthag-vijñāna), and also called the discriminating consciousness of things (vastu-vikalpa-vijñāna), because it grows by relying on the熏習(vāsanā, influence) of views (dṛṣṭi) and craving (tṛṣṇā). The preceding six types of consciousness are collectively called the consciousnesses that discern objects (viṣaya-vijñāna). Now, singling out the sixth consciousness (意識, manovijñāna) includes the preceding five. But saying 'all ordinary beings' is only in terms of the causes and conditions of delusion and defilement. 'Relying on the continuous consciousness' is because the seventh consciousness (末那識, manas) is the basis for defilement and purity. The seventh consciousness constantly operates together with the eighth consciousness (阿賴耶識, ālayavijñāna), and has not been interrupted since beginningless time, so it is called the continuous consciousness. 'Clinging to self and what belongs to self' means that the seventh consciousness only has innate self-grasping (sahaja-ātmagrāha), and the sixth consciousness relies on it to universally arise discriminating innate self and grasping of what belongs to self. 'Falsely grasping the realms of the six sense objects' means that the sixth consciousness either arises together with the preceding five consciousnesses, called simultaneous consciousness (samakāla-vijñāna), then it grasps the realms of present form, sound, smell, taste, and touch, called the five sense objects. Or it only arises by itself, called independent consciousness (svatantra-vijñāna), then it grasps all realms of the past, present, and future. If in a dream, it grasps the realms that appear in the dream. If entering into meditative absorption, it grasps all the realms of the four dhyānas and the four formless realms, all of which are called mental objects (法塵, dharma-viṣaya). 'Also called the separated consciousness' is because the eye consciousness can only cognize the form transformed by itself, and so on, until the body consciousness can only cognize the touch transformed by itself. Although the consciousness can universally cognize, it cannot know that the sense objects have no self-nature, but are only one's own mind, so it is called the separated consciousness. 'Also called the discriminating consciousness of things' is because the false realms of the six sense objects are called 'things,' and it does not know the principle of no self-nature, so it is called the discriminating consciousness of things. 'Because it grows by relying on the熏習(vāsanā, influence) of views and craving' means that craving is the various dull afflictions corresponding to the six consciousnesses. Views are the various

利使。現行熏成種子。種子復起現行。故增長也。初明迷染因緣竟。

二明悟凈因緣二。初總明悟有淺深。二詳釋淺深差別。今初。

無始無明熏所起識。非諸凡夫二乘智慧之所能知。解行地菩薩。始學觀察。法身菩薩能少分知。至究竟地。猶未知盡。唯有如來。能總明瞭　無始無明。即第七識俱生法癡。名為根本住地無明。由此無明。不如實知真法一故。所以眾生從無始來。真如不變隨緣。法爾有八種識。第七為能執。第八為所執。第八為所熏。前七為能熏。前七為能依。第八為所依。凡夫世智。固不能知。二乘真智。亦所不達。以如來為鈍根人。但說蘊處界法。破其我執。未曾明言七八二種識故。解行地菩薩。即信成就發心之後。便名為解行地。唯識所謂資糧加行二種位也。秉大乘教。修行修心滿十千劫。方得發心。入解行地。方于藏識境界。能學觀察。所謂尋思名。尋思義。尋思名義自性。尋思名義差別。皆是假有實無。唯識所現。故云。大乘菩薩。恒觀意言為境也。法身菩薩能少分知者。謂通達位。真見道故。從此分分斷障。分分證真如也。至究竟地。猶末知盡者。謂十地滿足。猶有極微細所知愚也。唯有如來能總明瞭者。謂窮盡心識本源。通達心識性相。無餘惑也。此中談理唯實。明位兼權者

【現代漢語翻譯】 利使：現行的行為薰染成為種子，種子又生起現行的行為，因此不斷增長。以上是關於迷惑染污的因緣的說明。

二、說明覺悟清凈的因緣，分為兩部分：首先總的說明覺悟有深淺之分，其次詳細解釋深淺的差別。現在開始第一部分。

無始以來的無明所薰染而生起的識，不是凡夫和二乘（聲聞和緣覺）的智慧所能瞭解的。解行地菩薩開始學習觀察，法身菩薩能夠稍微瞭解一部分，即使到了究竟地（佛果），仍然不能完全瞭解。只有如來才能完全明瞭。無始無明，就是第七識（末那識）與生俱來的法癡，稱為根本住地無明。由於這種無明，不能如實地瞭解真如的唯一性，所以眾生從無始以來，真如不變而隨緣，自然而然地有八種識。第七識是能執，第八識（阿賴耶識）是所執，第八識是所熏，前七識是能熏，前七識是能依，第八識是所依。凡夫的世俗智慧固然不能瞭解，二乘的真實智慧也不能通達。因為如來對鈍根的人，只說五蘊、十二處、十八界等法，破除他們的我執，沒有明確地說過第七識和第八識。解行地菩薩，就是信成就、發心之後，就被稱為解行地，也就是唯識宗所說的資糧位和加行位。秉持大乘教義，修行修心滿十千劫，才能發心，進入解行地，才能對藏識（阿賴耶識）的境界，開始學習觀察，也就是尋思名、尋思義、尋思名義自性、尋思名義差別，這些都是假有實無，只是唯識所現。所以說，大乘菩薩經常以意言為境界。法身菩薩能夠稍微瞭解一部分，是指通達位，因為真正見道。從此逐漸斷除障礙，逐漸證得真如。到了究竟地，仍然不能完全瞭解，是指十地滿足，仍然有極其微細的所知愚。只有如來才能完全明瞭，是指窮盡心識的本源，通達心識的體性和作用，沒有剩餘的迷惑。這裡談論的道理是真實的，說明的位次兼顧了權巧方便。

【English Translation】 『Li Shi』 (利使, benefit and use): The present actions are perfumed into seeds, and the seeds in turn give rise to present actions, thus increasing continuously. The above is an explanation of the causes and conditions of delusion and defilement.

Secondly, explaining the causes and conditions of enlightenment and purity, divided into two parts: first, a general explanation that enlightenment has different depths; second, a detailed explanation of the differences in depth. Now, begin the first part.

The consciousness arising from the perfuming of beginningless ignorance is not something that the wisdom of ordinary people and the 『two vehicles』 (二乘, Shravakas and Pratyekabuddhas) can understand. Bodhisattvas in the 『stage of understanding and practice』 (解行地) begin to learn to observe, 『Dharma-body Bodhisattvas』 (法身菩薩) can understand a small part, and even at the 『ultimate stage』 (究竟地, Buddhahood), they still cannot fully understand it. Only the 『Tathagata』 (如來, Thus Come One) can fully understand. 『Beginningless ignorance』 (無始無明) is the innate ignorance of the 『seventh consciousness』 (第七識, Manas-vijnana), called 『fundamental dwelling-place ignorance』 (根本住地無明). Because of this ignorance, one cannot truly understand the oneness of 『Tathata』 (真如, Suchness), so sentient beings, from beginningless time, 『Tathata』 remains unchanged but adapts to conditions, naturally having eight consciousnesses. The seventh consciousness is the 『able-grasper』 (能執), the 『eighth consciousness』 (第八識, Alaya-vijnana) is the 『grasped』 (所執), the eighth consciousness is the 『perfumed』 (所熏), the first seven consciousnesses are the 『able-perfumers』 (能熏), the first seven consciousnesses are the 『able-dependents』 (能依), and the eighth consciousness is the 『dependent』 (所依). The worldly wisdom of ordinary people certainly cannot understand this, and the true wisdom of the 『two vehicles』 cannot penetrate it either. Because the 『Tathagata』 only speaks of the 『five aggregates』 (五蘊), 『twelve entrances』 (十二處), and 『eighteen realms』 (十八界) to those of dull faculties, breaking their attachment to self, without explicitly mentioning the seventh and eighth consciousnesses. 『Bodhisattvas in the stage of understanding and practice』 are those who, after achieving faith and generating the aspiration for enlightenment, are called the 『stage of understanding and practice』, which is the 『stage of accumulation』 (資糧位) and 『stage of application』 (加行位) in 『Yogacara』 (唯識). Upholding the 『Mahayana』 (大乘, Great Vehicle) teachings, cultivating the mind for ten thousand kalpas, one can generate the aspiration for enlightenment and enter the 『stage of understanding and practice』, and then begin to learn to observe the realm of the 『storehouse consciousness』 (藏識, Alaya-vijnana), which is to contemplate the name, contemplate the meaning, contemplate the self-nature of the name and meaning, and contemplate the differences between the name and meaning, all of which are falsely existent and truly non-existent, merely manifestations of 『Vijnana』 (唯識, Consciousness-only). Therefore, it is said that 『Mahayana Bodhisattvas』 constantly take 『conceptual language』 (意言) as their object. 『Dharma-body Bodhisattvas』 being able to understand a small part refers to the 『stage of penetration』 (通達位), because they have truly seen the 『path』 (道). From this point on, they gradually cut off obstacles and gradually realize 『Tathata』. Reaching the 『ultimate stage』, they still cannot fully understand it, which means that even after fulfilling the 『ten stages』 (十地), there is still extremely subtle 『ignorance of what is knowable』 (所知愚). Only the 『Tathagata』 can fully understand, which means exhausting the source of the mind and consciousness, penetrating the nature and characteristics of the mind and consciousness, without any remaining delusion. The principle discussed here is truly real, and the stages explained also consider expedient means.

。為收一切機故。若論一乘實教。則初心便觀如來藏性不變隨緣。能知八識之相差別建立。又觀如來藏性隨緣不變。能知八識之性唯一真如。則有名字證得如來智慧。乃至究竟證得如來智慧。具如前文所明也。

二詳釋淺深差別三。初總明義深。二別示次第。三結示二障。今初。

此義云何。以其心性本來清凈。無明力故。染心相現。雖有染心。而常明潔。無有改變。復以本性無分別故。雖復遍生一切境界。而無變易　心性。通指八識心王及諸心所之性。即是真如不變性也。無明。即指第七識相應之微細法癡。不如實知真法一也。染心相現。通指八識心王及諸心所。皆有四分依他相起也。而常明潔無有改變者。心王心所各各四分。既皆全攬真如為體。真如隨緣不變。故常明潔。如金作諸器。諸器皆金也。復以本性無分別故等者。偏指心王心所所變相分。亦以心性為體。全體心性。曾無變易。決無心外之境界也。

以不覺一法界故。不相應無明分別起。生諸染心　不相應無明者。正指第八識中無明種子。不與第八識現行相應也。此明雖由無始已來無明力故。法爾有此八識及諸心所各各四分。乃至一切境界。然此諸法。原無改變。原無變易。仍是一真法界。若能唸唸觀察動心即不生滅。即得入真如門。

【現代漢語翻譯】 現代漢語譯本：爲了攝受一切根機，如果談論一乘實教，那麼初發心時就應當觀如來藏性（Tathagatagarbha-nature，如來所具有的覺悟的本性）不變隨緣，能夠知曉八識（Eight Consciousnesses，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）的相狀差別建立。又觀如來藏性隨緣不變，能夠知曉八識的體性唯一是真如（Tathata，事物的真實如是之體性）。這樣就有了名義上的證得如來智慧，乃至最終究竟證得如來智慧，具體如前文所說明的。

二、詳細解釋淺深差別，分為三部分。首先總明義理之深奧，其次分別開示次第，最後總結開示二障（Two Obstructions，煩惱障和所知障）。現在開始第一部分。

此義理是怎樣的呢？因為心性本來清凈，由於無明（Avidya，對事物真相的無知）的力量，染心之相顯現。雖然有染心，但心性常常明亮潔凈，沒有改變。又因為本性沒有分別，所以即使普遍產生一切境界，心性也沒有變易。心性，通指八識心王以及諸心所的體性，也就是真如不變的體性。無明，是指第七識（末那識）相應的微細法癡，不能如實地知曉真法。染心相現，通指八識心王以及諸心所，都有四分（相分、見分、自證分、證自證分），依他而起。而常常明亮潔凈沒有改變，是指心王心所各自的四分，既然都完全以真如為體，真如隨緣不變，所以常常明亮潔凈，就像黃金做成各種器物，各種器物都是黃金一樣。又因為本性沒有分別等等，偏指心王心所所變的相分，也是以心性為體，全體心性，從來沒有變易，絕對沒有心外的境界。

因為不覺悟一法界（One Dharma Realm，統一的真理界），不相應無明（Non-corresponding Ignorance，不與心識相應的無明）分別生起，產生各種染心。不相應無明，正是指第八識（阿賴耶識）中的無明種子，不與第八識的現行相應。這說明雖然由於無始以來的無明力量，自然而然地有這八識以及諸心所各自的四分，乃至一切境界，然而這些法，原本沒有改變，原本沒有變易，仍然是一真法界。如果能夠唸唸觀察動心即不生滅，就能進入真如之門。

【English Translation】 English version: In order to gather in all capacities, if we discuss the One Vehicle (Ekayana) true teaching, then at the very beginning of aspiration, one should contemplate the Tathagatagarbha-nature (Tathagatagarbha-nature, the inherent nature of enlightenment possessed by the Tathagata) as unchanging yet conditioned by circumstances, capable of knowing the differences and establishments of the aspects of the Eight Consciousnesses (Eight Consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness). Furthermore, contemplate the Tathagatagarbha-nature as conditioned by circumstances yet unchanging, capable of knowing that the nature of the Eight Consciousnesses is solely True Thusness (Tathata, the true nature of things as they are). Then one has nominally attained the wisdom of the Tathagata, and even ultimately and completely attained the wisdom of the Tathagata, as fully explained in the previous text.

  1. Explaining in detail the differences between the shallow and the profound, in three parts. First, a general explanation of the depth of meaning; second, a separate indication of the sequence; and third, a concluding indication of the Two Obstructions (Two Obstructions, afflictive obstructions and knowledge obstructions). Now, the first part.

What is the meaning of this? Because the nature of the mind is originally pure, due to the power of ignorance (Avidya, ignorance of the true nature of things), the appearance of defiled mind arises. Although there is defiled mind, the nature of the mind is always bright and clean, without change. Moreover, because the fundamental nature has no discrimination, even though it universally produces all realms, the nature of the mind does not change. The nature of the mind refers generally to the nature of the eight consciousnesses and all mental functions, which is the unchanging nature of True Thusness. Ignorance refers to the subtle ignorance of Dharma associated with the seventh consciousness (Manas consciousness), the inability to truly know the true Dharma. The appearance of defiled mind refers generally to the eight consciousnesses and all mental functions, all of which have four aspects (image aspect, seeing aspect, self-awareness aspect, and awareness-of-self-awareness aspect), arising dependently. And 'always bright and clean without change' refers to the four aspects of each of the mind-kings and mental functions, since they all completely embrace True Thusness as their substance, and True Thusness is unchanging despite conditions, they are always bright and clean, just as gold is made into various utensils, and all the utensils are gold. Furthermore, 'because the fundamental nature has no discrimination, etc.' refers specifically to the image aspect transformed by the mind-kings and mental functions, which also takes the nature of the mind as its substance, the entire nature of the mind, never changing, and there is absolutely no realm outside the mind.

Because of not being aware of the One Dharma Realm (One Dharma Realm, the unified realm of truth), non-corresponding ignorance (Non-corresponding Ignorance, ignorance that does not correspond with consciousness) arises with discrimination, producing various defiled minds. Non-corresponding ignorance refers precisely to the seeds of ignorance in the eighth consciousness (Alaya consciousness), which do not correspond with the present activity of the eighth consciousness. This explains that although due to the power of ignorance from beginningless time, there are naturally these eight consciousnesses and the four aspects of each of the mental functions, and even all realms, these dharmas originally have not changed, originally have not transformed, and are still the One True Dharma Realm. If one can constantly observe that the moving mind is neither produced nor destroyed, then one can enter the gate of True Thusness.

即為證得如來智慧。特以偶爾失照。不覺一法界故。則第八識中無明種子。即與前七相應。而現行分別遂起。復生諸染心也。

如是之義。甚深難測。唯佛能知。非余所了　謂第八識中無明種子。只須一念不覺。便起現行而生染心。此雖等覺菩薩。未轉異熟識為無垢識尚未能盡其源。唯佛位中。既與大圓鏡智相應。方能通達其性相之邊底也。初總明義深竟。

二別示次第二。初正釋悟凈次第。二轉釋相應不相應義。初中二。初明離染心次第。二明離不覺次第。今初。

此(不覺)所生染心。有六種別。一執相應染。聲聞。緣覺。及信相應地諸菩薩。能遠離　執相應染。謂我執相應之見思惑也。聲聞初果。緣覺有學。信成就發心菩薩。皆能頓斷見惑。漸斷思惑。故云能遠離也。

二不斷相應染。信地菩薩勤修力。能少分離。至凈心地。永盡無餘　不斷相應染者。謂第六識相應之分別法執。二乘法中所不斷也。信地菩薩。即學唯心識觀。正伏此執。故至歡喜地中。永盡無餘。

三分別智相應染。從具戒地。乃至具慧地。能少分離。至無相行地。方得永盡　分別智相應染者。謂第六識相應之俱生法執。雖是任運所起。以其不如實知真法一故。仍名分別智也。二離垢地。名具戒。六現前地。名

【現代漢語翻譯】 現代漢語譯本：即是爲了證得如來（Tathagata，佛的稱號）的智慧。特別是因為偶爾失去了覺照，沒有覺察到一法界（Dharmadhatu，宇宙萬法的本體）的緣故，那麼第八識（Alaya-vijnana，阿賴耶識，藏識）中的無明種子（avidya-bija，煩惱的潛在力量），就與前七識相應，從而產生現行的分別，進而產生各種染污的心念。

這樣的意義，非常深奧難以測度，只有佛才能瞭解，不是其他人所能明白的。意思是說第八識中的無明種子，只需要一念不覺，就會產生現行而生起染污的心念。即使是等覺菩薩（Ekajati-pratibaddha，即將成佛的菩薩），尚未將異熟識（vipaka-vijnana，果報識）轉為無垢識（amala-vijnana，清凈識），也還不能完全瞭解它的根源。只有在佛的果位中，既然與大圓鏡智（Adarsa-jnana，如實反映一切的智慧）相應，才能通達它的體性和邊際。以上是總的說明意義深遠。

二是分別顯示次第。首先正式解釋悟凈的次第，其次轉而解釋相應與不相應的意義。首先解釋悟凈的次第，分為兩部分：一是說明遠離染污心的次第，二是說明遠離不覺的次第。現在先說第一部分。

這種（不覺）所產生的染污心，有六種區別。第一種是執相應染（attavadopadanaklesa，與執著相應的煩惱），聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者），以及信相應地的各位菩薩（Bodhisattva，發菩提心，立志成佛的修行者），能夠遠離這種染污。執相應染，指的是與我執（atma-graha，對自我的執著）相應的見思惑（drsti-heya-klesa，知見上的迷惑和思想上的迷惑）。聲聞初果（Srota-apanna，入流果）、緣覺有學（Sekha，還在學習的緣覺），信成就發心的菩薩，都能立即斷除見惑，逐漸斷除思惑，所以說能夠遠離。

第二種是不斷相應染（anabhisamaya-klesa，與未斷除的煩惱相應的染污），信地菩薩勤奮修行，能夠稍微分離，到了凈心地（Vimala-bhumi，離垢地），才能永遠斷盡無餘。不斷相應染，指的是與第六識（mano-vijnana，意識）相應的分別法執（dharma-graha-vikalpa，對法的分別執著），是二乘法（Sravakayana，聲聞乘和Pratyekabuddhayana，緣覺乘）中所沒有斷除的。信地菩薩，就開始學習唯心識觀（citta-matra，萬法唯心所現的觀法），正是爲了降伏這種執著，所以到了歡喜地（Pramudita-bhumi，初地）中，才能永遠斷盡無餘。

第三種是分別智相應染（vikalpa-jnana-klesa，與分別智慧相應的染污），從具戒地（Silavati-bhumi，離垢地）開始，乃至具慧地（Sadhumati-bhumi，善慧地），能夠稍微分離，到了無相行地（Anabhoga-bhumi，無功用地），才能得以永遠斷盡。分別智相應染，指的是與第六識相應的俱生法執（sahaja-dharma-graha，與生俱來的對法的執著），雖然是自然而然產生的，但因為它不如實地瞭解真法一味，仍然稱為分別智。二離垢地，名為具戒，六現前地，名為具慧。

【English Translation】 English version: This is to attain the wisdom of the Tathagata (the title of a Buddha). It is specifically due to occasional loss of awareness, not perceiving the one Dharmadhatu (the essence of all phenomena in the universe), that the seed of ignorance (avidya-bija, the potential force of afflictions) in the eighth consciousness (Alaya-vijnana, the storehouse consciousness) corresponds with the preceding seven consciousnesses, thereby giving rise to manifest discriminations, which in turn generate various defiled thoughts.

Such a meaning is profound and difficult to fathom, only a Buddha can know it, not something that others can understand. It means that the seed of ignorance in the eighth consciousness, with just one moment of non-awareness, will give rise to manifestation and generate defiled thoughts. Even a Bodhisattva in the stage of near-perfect enlightenment (Ekajati-pratibaddha), who has not yet transformed the resultant consciousness (vipaka-vijnana, the consciousness of karmic retribution) into the stainless consciousness (amala-vijnana, the pure consciousness), is still unable to fully understand its source. Only in the state of Buddhahood, since it corresponds with the Great Perfect Mirror Wisdom (Adarsa-jnana, the wisdom that reflects everything as it is), can one fully understand its nature and boundaries. The above is a general explanation of the profound meaning.

Second is the separate display of the sequence. First, formally explain the sequence of enlightenment and purification, and then turn to explain the meaning of corresponding and not corresponding. First explain the sequence of enlightenment and purification, divided into two parts: first, explain the sequence of separating from defiled thoughts, and second, explain the sequence of separating from non-awareness. Now, let's talk about the first part.

The defiled thoughts produced by this (non-awareness) have six distinctions. The first is attachment-corresponding defilement (attavadopadanaklesa, afflictions corresponding to attachment), Sravakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (practitioners who attain enlightenment on their own without a teacher), and Bodhisattvas (practitioners who aspire to Buddhahood) in the stages corresponding to faith, are able to separate from this defilement. Attachment-corresponding defilement refers to the afflictions of views and thoughts (drsti-heya-klesa, delusions in views and delusions in thought) corresponding to self-attachment (atma-graha, attachment to the self). Sravakas of the first fruit (Srota-apanna, stream-enterer), Pratyekabuddhas who are still learning (Sekha, those still in training), and Bodhisattvas who have achieved faith and generated the aspiration for enlightenment, can immediately cut off the delusions of views and gradually cut off the delusions of thought, so it is said that they are able to separate from it.

The second is unceasing-corresponding defilement (anabhisamaya-klesa, defilement corresponding to unceasing afflictions), Bodhisattvas in the stage of faith diligently cultivate and are able to slightly separate, and only when they reach the Pure Land stage (Vimala-bhumi, the stainless stage), can they completely eliminate it without remainder. Unceasing-corresponding defilement refers to the discriminating attachment to phenomena (dharma-graha-vikalpa, discriminatory attachment to dharmas) corresponding to the sixth consciousness (mano-vijnana, the mind consciousness), which is not eliminated in the Two Vehicles (Sravakayana, the Hearer Vehicle and Pratyekabuddhayana, the Solitary Realizer Vehicle). Bodhisattvas in the stage of faith begin to learn the contemplation of mind-only (citta-matra, the view that all phenomena are manifestations of the mind), precisely to subdue this attachment, so only when they reach the Joyful Land (Pramudita-bhumi, the first stage), can they completely eliminate it without remainder.

The third is discriminating wisdom-corresponding defilement (vikalpa-jnana-klesa, defilement corresponding to discriminating wisdom), from the stage of possessing precepts (Silavati-bhumi, the stainless stage) onwards, up to the stage of possessing wisdom (Sadhumati-bhumi, the stage of good wisdom), they are able to slightly separate, and only when they reach the stage of non-conceptual practice (Anabhoga-bhumi, the stage of effortless practice), can they be completely eliminated forever. Discriminating wisdom-corresponding defilement refers to the innate attachment to phenomena (sahaja-dharma-graha, the innate attachment to dharmas) corresponding to the sixth consciousness, although it arises naturally, it is still called discriminating wisdom because it does not truly understand the one taste of true dharma. The second stainless stage is called possessing precepts, and the sixth manifest stage is called possessing wisdom.

具慧。分分漸斷名少分離。七遠行地。名無相行。法空智果恒得現前。是故此染方得永盡。

四現色不相應染。此色自在地之所除滅　此由無始已來。妄執依正不同。所有習氣。熏在第八識中。雖不與現行轉識相應俱起。而此習氣種子力故。未能任運現相及土。名為現色不相應染。若入第八色自在地。則此習氣永除。故能依中現正。正中現依也。

五見心不相應染。此心自在地之所除滅　此由無始已來。妄執自心他心不同。所有習氣。熏在第八識中。雖不與現行轉識相應俱起。而此習氣種子力故。未能自他互作。名為見心不相應染。若入第九心自在地。則此習氣永除。故能自身入定他身起。他身入定自身起。一身入定多身起。多身入定一身起。乃至具足四辯。一音普答一切眾生各別諸問難也。

六根本業不相應染。此從菩薩究竟地。入如來地之所除滅　此由無始第七識之法見法愛法慢。妄執第八以為自內實法。所有習氣熏在第八識中。雖以第六法空智果恒現在前之力。不與第七現行相應俱起。而此習氣種子力故。未舍異熟識名。未證一切如來究竟平等不二法身。故須從菩薩究竟地。入于金剛喻定。除滅此種。乃入如來地也。初明離染心次第竟。

二明離不覺次第

不覺一法界者。始從

【現代漢語翻譯】 現代漢語譯本： 具慧（具有智慧的人）。分分漸斷名為少分離。七遠行地（菩薩修行過程中的第七個階段），名為無相行。法空智果（領悟一切事物本質為空性的智慧）恒常顯現於前。因此，這種染污才能永遠斷盡。 四、現色不相應染。此由色自在地（菩薩獲得對物質世界自由掌控的階段）所除滅。這是由於無始以來，錯誤地執著于依報（生存環境）和正報（自身）的不同，所有習氣薰染在第八識（阿賴耶識）中。雖然不與現行轉識相應俱起，但由於這種習氣種子的力量，未能隨心所欲地顯現相和國土，名為現色不相應染。如果進入第八色自在地，那麼這種習氣就會永遠消除，因此能于依報中顯現正報，于正報中顯現依報。 五、見心不相應染。此由心自在地（菩薩獲得對心識自由掌控的階段）所除滅。這是由於無始以來，錯誤地執著于自心和他心的不同，所有習氣薰染在第八識中。雖然不與現行轉識相應俱起，但由於這種習氣種子的力量，未能使自心和他心互相作用，名為見心不相應染。如果進入第九心自在地，那麼這種習氣就會永遠消除，因此能自身入定而他身起，他身入定而自身起，一身入定而多身起，多身入定而一身起，乃至具足四辯（四種無礙辯才），用一個聲音普遍回答一切眾生各自不同的問題。 六、根本業不相應染。此從菩薩究竟地，入如來地（佛的境界）所除滅。這是由於無始以來，第七識（末那識）的法見、法愛、法慢，錯誤地執著第八識（阿賴耶識）為自身內在真實的法。所有習氣薰染在第八識中。雖然以第六法空智果（領悟一切事物本質為空性的智慧）恒常顯現在前的力量，不與第七識現行相應俱起，但由於這種習氣種子的力量，未能捨棄異熟識（阿賴耶識的別名）之名，未能證得一切如來究竟平等不二的法身。所以必須從菩薩究竟地，進入金剛喻定（一種堅固的禪定），除滅這種子，才能進入如來地。以上說明了離染心的次第。 二、說明離不覺的次第 不覺一法界（對統一的法界沒有覺悟）。始從

【English Translation】 English version: Endowed with wisdom. Gradually severing bit by bit is called 'slight separation'. The seventh Far-Going Ground (Saptaratnaparikshita-bhumi, the seventh stage in the bodhisattva path), is called 'formless practice'. The fruit of the wisdom of emptiness of phenomena (Dharmasunyata-jnana-phala) is constantly present. Therefore, this defilement can be completely eradicated. Four, the defilement of non-correspondence with manifested form. This is eliminated by the Form-Mastery Ground (Rupavasita-bhumi). This is due to the habitual energies, accumulated since beginningless time, of falsely clinging to the difference between the dependent (environment) and the independent (self), which are imprinted in the eighth consciousness (Alaya-vijnana). Although it does not arise in correspondence with the currently functioning consciousnesses, due to the power of this habitual energy seed, it is unable to manifest forms and lands at will, and is called the defilement of non-correspondence with manifested form. If one enters the eighth Form-Mastery Ground, then this habitual energy will be permanently eliminated, and therefore one can manifest the independent within the dependent, and the dependent within the independent. Five, the defilement of non-correspondence with perceived mind. This is eliminated by the Mind-Mastery Ground (Cittavasita-bhumi). This is due to the habitual energies, accumulated since beginningless time, of falsely clinging to the difference between one's own mind and the minds of others, which are imprinted in the eighth consciousness. Although it does not arise in correspondence with the currently functioning consciousnesses, due to the power of this habitual energy seed, it is unable to make self and other interact, and is called the defilement of non-correspondence with perceived mind. If one enters the ninth Mind-Mastery Ground, then this habitual energy will be permanently eliminated, and therefore one can enter samadhi (meditative absorption) in one's own body and arise in another's body, enter samadhi in another's body and arise in one's own body, enter samadhi in one body and arise in many bodies, enter samadhi in many bodies and arise in one body, and even possess the four kinds of eloquence (Catur-pratisamvit), universally answering the various questions of all sentient beings with a single voice. Six, the defilement of non-correspondence with fundamental karma. This is eliminated from the Ultimate Bodhisattva Ground to the entering of the Tathagata Ground (Buddha's realm). This is due to the habitual energies, accumulated since beginningless time, of the seventh consciousness (Manas-vijnana)'s view of phenomena, love of phenomena, and pride in phenomena, falsely clinging to the eighth consciousness (Alaya-vijnana) as an internal, real phenomenon of oneself. Although by the power of the constantly present fruit of the sixth wisdom of emptiness of phenomena (Dharmasunyata-jnana-phala), it does not arise in correspondence with the currently functioning seventh consciousness, due to the power of this habitual energy seed, it has not relinquished the name of the Vipaka-vijnana (another name for Alaya-vijnana), and has not realized the ultimate, equal, and non-dual Dharmakaya (Dharma Body) of all Tathagatas. Therefore, one must enter the Vajropama-samadhi (diamond-like samadhi, a firm meditative absorption) from the Ultimate Bodhisattva Ground, eliminate this seed, and then enter the Tathagata Ground. The above explains the order of leaving the defiled mind. Two, explaining the order of leaving non-awakening Non-awakening to the One Dharmadhatu (failure to awaken to the unified realm of reality). Beginning from

信地觀察地。行至凈心地。能少分離。入如來地。方得永盡　不覺一法界者。即所謂無始無明住地根本惑也。恒與第七識相應。亦有時與第六識相應。皆所謂法癡也。由此無明。方生一切染心。前已明所生染心。離有次第。故今更明離此不覺之次第也。二乘不聞此不覺名。何況知斷。故不復論。大乘始從信地。即能觀察學斷。故亦名觀察地。雖復學斷。但能漸伏。猶未能離。良以有漏聞思修慧。未能破壞彼種子故。行至初歡喜地。離第六識分別法癡。自後漸離俱生法癡。直至入如來地。方得永盡第七識中俱生法癡。以是恒行不共無明。極微細故。直至金剛喻定現在前時。乃與根本業不相應染一時俱滅也。當知漸教菩薩。但知次第離染。故須至凈心地。方能少分離此無明。若頓教菩薩。從初即學觀察無明無性。不須別別除染。而能生之無明。既得分分伏離。則所生之染法。亦自分分除滅所以初發心便名為凈心地。不唯永斷第二不斷相應染。乃至亦能除彼第四第五二種不相應染。遂能示現八相成道。得色自在。得心自在也。問。前云依不覺故。生三種相及六種相。此云以不覺故。生六種染。染之與相。為同爲異。又生相時。即生染否。除染時。即除相否。答。所言相者。是所遍計之形相。體即依他通惑業苦。所言染者。是

能遍計之種現。從依他起。唯指于惑。染如捏目。相如亂華。但應除染。不須除相。又一一相。皆能起於六染。一一染。皆能成於九相。故決不可指何染即何相也。若約染除相必隨除。粗分別者。一執相應染。即界內見思。三乘離見惑時。即除界內執名等相。及起有漏業相。聖必不造後有業故。二乘思惑盡時。即除界內智及相續執取三相。二乘入涅槃時。即除界內業系苦相。及依苦蘊所起業等三相菩薩有二。一者智增上。舍分段生。生方便土所除諸相。與二乘同。二者悲增上。扶習潤生。不除界內智相及相續相。但除界內之執著相。仍用故業種子受生。故亦不除業系苦相。及與業等三相。但決不造新業。故無起有漏業相也。二不斷相應染。即界外見惑。盡此惑已。分證法身。唯除界外第四執名等相。三分別智相應染。即界外現行思惑。盡此惑已。證無相地。除界外執著。及起無漏有功用業之相。然不除無功用業相也。四現色不相應染。即相分戲論習氣。除此習已。得色自在。能現諸色。非除境界相也。五見心不相應染。即見分戲論習氣。除此習已。得心自在。能現諸心。非除能見相也。六根本業不相應染。即異熟無記果報習氣。除此習已。一切妄相無不除盡。證諸如來平等法身。無有彼此差別色相可得。故云。一人成

【現代漢語翻譯】 現代漢語譯本 能遍計之種現，從依他起（一切現象都依賴於其他因素而生起）。唯指于惑（僅僅指向迷惑），染如捏目（就像揉眼睛），相如亂華（所見之相如同眼花繚亂）。但應除染（應該去除的是染污），不須除相（不需要去除現象本身）。又一一相（而且每一個現象），皆能起於六染（都能引發六種染污）。一一染（每一種染污），皆能成於九相（都能形成九種現象）。故決不可指何染即何相也（所以絕對不能說哪一種染污對應哪一種現象）。 若約染除相必隨除（如果從去除染污的角度來說，現象必然隨之去除）。粗分別者（粗略地分別）：一執相應染（與執著相應的染污），即界內見思（指欲界、色界、無色界內的見惑和思惑）。三乘離見惑時（聲聞乘、緣覺乘、菩薩乘斷除見惑時），即除界內執名等相（就去除了界內的執著名稱等現象），及起有漏業相（以及產生有漏業的現象）。聖必不造後有業故（聖者必定不會再造導致未來果報的業）。二乘思惑盡時（聲聞乘和緣覺乘斷盡思惑時），即除界內智及相續執取三相（就去除了界內的智慧以及相續執取的三種現象）。二乘入涅槃時（聲聞乘和緣覺乘進入涅槃時），即除界內業系苦相（就去除了界內的業力束縛的痛苦現象），及依苦蘊所起業等三相（以及依賴於苦蘊所產生的業等三種現象）。 菩薩有二（菩薩有兩種）：一者智增上（一種是智慧增上的菩薩），舍分段生（捨棄分段生死），生方便土（往生到方便凈土），所除諸相（所去除的各種現象），與二乘同（與聲聞乘和緣覺乘相同）。二者悲增上（一種是悲心增上的菩薩），扶習潤生（憑藉習氣繼續輪迴），不除界內智相及相續相（不去除界內的智慧現象和相續現象），但除界內之執著相（只去除界內的執著現象）。仍用故業種子受生（仍然用過去的業力種子來受生），故亦不除業系苦相（所以也不去除業力束縛的痛苦現象），及與業等三相（以及與業相關的三種現象）。但決不造新業（但是絕對不會再造新的業），故無起有漏業相也（所以不會產生有漏業的現象）。 二不斷相應染（與不斷相應的染污），即界外見惑（指欲界、色界、無色界之外的見惑）。盡此惑已（斷盡這種迷惑之後），分證法身（部分證得法身）。唯除界外第四執名等相（只去除界外第四種執著名稱等現象）。三分別智相應染（與分別智相應的染污），即界外現行思惑（指欲界、色界、無色界之外現行的思惑）。盡此惑已（斷盡這種迷惑之後），證無相地（證得無相的境界），除界外執著（去除界外的執著），及起無漏有功用業之相（以及產生無漏有功用業的現象）。然不除無功用業相也（然而不去除無功用業的現象）。 四現色不相應染（與顯現的色法不相應的染污），即相分戲論習氣（指現象部分的虛妄分別習氣）。除此習已（去除這種習氣之後），得色自在（獲得色自在），能現諸色（能夠顯現各種色法），非除境界相也（不是去除境界的現象）。五見心不相應染（與能見的心不相應的染污），即見分戲論習氣（指能見部分的虛妄分別習氣）。除此習已（去除這種習氣之後），得心自在（獲得心自在），能現諸心（能夠顯現各種心），非除能見相也（不是去除能見的現象）。 六根本業不相應染（與根本業不相應的染污），即異熟無記果報習氣（指異熟果報的無記習氣）。除此習已（去除這種習氣之後），一切妄相無不除盡（一切虛妄的現象無不去除乾淨），證諸如來平等法身（證得諸如來平等的法身），無有彼此差別色相可得（沒有彼此差別的色相可以獲得）。故云（所以說）：『一人成』。

【English Translation】 English version The manifestations of all-pervading calculation arise from dependent origination (everything arises depending on other factors). They only point to delusion; defilement is like rubbing the eyes (causing distorted vision), and appearances are like disordered flowers (dazzling and confusing). One should only remove the defilements; there is no need to remove the appearances themselves. Moreover, each and every appearance can give rise to the six defilements. Each and every defilement can form the nine appearances. Therefore, it is absolutely impossible to point to which specific defilement corresponds to which specific appearance. If appearances are removed along with the removal of defilements, then they are necessarily removed together. Roughly speaking: First, the defilement corresponding to attachment is the views and thoughts within the Three Realms (desire realm, form realm, and formless realm). When the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are free from the delusions of views, they remove the appearances of attachment to names, etc., within the Three Realms, as well as the appearances of creating conditioned karma. Because a sage will certainly not create karma that leads to future existence. Second, when the delusions of thought are exhausted by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), they remove the appearances of wisdom and the continuous grasping of the three appearances within the Three Realms. When the two vehicles enter Nirvāṇa, they remove the appearance of suffering bound by karma within the Three Realms, as well as the three appearances such as karma arising from the aggregates of suffering. There are two types of Bodhisattvas: First, those who are superior in wisdom, abandon segmented birth and death, and are born in the Pure Lands of Expediency. The various appearances they remove are the same as those of the two vehicles. Second, those who are superior in compassion, support their habits and continue to be reborn, do not remove the appearances of wisdom and continuity within the Three Realms, but only remove the appearances of attachment within the Three Realms. They still use the seeds of past karma to be reborn, so they also do not remove the appearance of suffering bound by karma, as well as the three appearances related to karma. However, they will definitely not create new karma, so there is no appearance of creating conditioned karma. Second, the defilement corresponding to non-cessation is the delusions of views outside the Three Realms. After exhausting these delusions, one partially realizes the Dharmakāya (Dharma Body). One only removes the fourth appearance of attachment to names, etc., outside the Three Realms. Third, the defilement corresponding to discriminating wisdom is the currently active delusions of thought outside the Three Realms. After exhausting these delusions, one realizes the realm of no appearance, removes attachment outside the Three Realms, and the appearance of creating uncontaminated karma with effort. However, one does not remove the appearance of karma without effort. Fourth, the defilement not corresponding to manifested form is the habitual tendencies of conceptual proliferation related to the aspect of phenomena. After removing these habitual tendencies, one attains freedom over form, and can manifest various forms, but does not remove the appearances of the objective realm. Fifth, the defilement not corresponding to the seeing mind is the habitual tendencies of conceptual proliferation related to the aspect of seeing. After removing these habitual tendencies, one attains freedom over mind, and can manifest various minds, but does not remove the appearance of seeing. Sixth, the defilement not corresponding to fundamental karma is the habitual tendencies of the unwholesome, neutral karmic retribution. After removing these habitual tendencies, all illusory appearances are completely removed, and one realizes the equal Dharmakāya of all Tathāgatas (Thus Come Ones), where there are no different appearances of form to be obtained. Therefore, it is said: 'One person achieves.'

佛時。法界皆為一佛之依正。譬如一室千燈。光光各遍。不可分別。而無障礙。亦無雜也。又除染及不覺已。方能顯出真如相用。謂諸如來法報合身。恒自受用廣大法樂。即是究竟業相。本后二智照一切法。即究竟能見相。大圓鏡智相應凈識。變為無漏純凈佛土。周圓無際。眾寶莊嚴。自受用身。常依而住。如凈土量。身量亦爾。諸根相好。一一無邊。即究竟境界相。四智心品。無差而差。即究竟智相。盡未來際。不異不滅。即究竟相續相。大慈大悲。攝取眾生。恒無厭倦。即究竟執著相。于無名相法中。施設種種希有名句文身。令諸眾生得四悉益。即究竟執名等相。恒現三輪不思議化。即究竟起業相。同流九界。遊戲地獄。即究竟業系苦相。又如來固能圓證究竟九相。發心已上。亦即分證九相。于修慧中。亦有相似九相。于思慧中。亦有觀行九相。于聞慧中。亦有名字九相。一切眾生。但有理即九相也。九相平等。無非法界。即真如體大。前之三相。即真如相大。后之六相。即真如用大。真如無分劑故。無分別故。於此諸相之中。隨拈一相。無不還具體相用三大義。可以意知。不可言盡。而皆不離眾生現前介爾之心。故依此心。顯示摩訶衍也。初正釋悟凈次第竟。

二轉釋相應不相應義。

相應義者。

【現代漢語翻譯】 現代漢語譯本：佛陀住世之時，整個法界都成為一尊佛的依報和正報。譬如一間屋子裡點燃成千上萬盞燈，每一盞燈的光芒都普遍照耀，不可分割，沒有阻礙，也沒有混雜。此外，只有去除染污和不覺悟之後，才能顯現出真如的體相和作用。也就是說，諸如來的法身和報身合為一體，恒常自在地享受廣大的法樂，這就是究竟的業相。本智和后智照亮一切法，這就是究竟的能見相。大圓鏡智與清凈的識相應，轉變為沒有漏失的純凈佛土，周遍圓滿沒有邊際，用各種珍寶莊嚴。自受用身，常常依靠它而住。如同凈土的量一樣，佛身的量也是如此。各種根、相好，每一個都是無邊的，這就是究竟的境界相。四智心品，沒有差別而又有所差別，這就是究竟的智相。直到未來的盡頭，不變化也不滅亡，這就是究竟的相續相。以大慈大悲之心，攝取眾生，恒常沒有厭倦，這就是究竟的執著相。在沒有名稱和相狀的法中，施設種種稀有而有名的語句和文字，使一切眾生得到四種悉檀的利益，這就是究竟的執名等相。恒常顯現身、口、意三輪不可思議的教化，這就是究竟的起業相。與九法界的眾生相同，遊戲于地獄之中，這就是究竟的業系苦相。此外，如來確實能夠圓滿證得究竟的九相。從發心以上，也就分證了九相。在修慧之中，也有相似的九相。在思慧之中，也有觀行九相。在聞慧之中，也有名字九相。一切眾生，只有理上的九相。九相平等，沒有哪一個不是法界，這就是真如的體大。前面的三個相，就是真如的相大。後面的六個相，就是真如的用大。真如沒有分割，沒有分別，因此，在這各種相之中，隨便拈出一個相，沒有不還具備體、相、用三大意義的。可以用心意領會，不能用言語說盡。而這一切都不離開眾生現前微小的心念。所以依靠這個心，顯示摩訶衍（Mahayana，大乘）。最初正確地解釋了悟凈的次第完畢。

二、轉而解釋相應和不相應的意義。

相應的意義是：

【English Translation】 English version: When the Buddha was in the world, the entire Dharmadhatu (法界, the realm of Dharma) became the Adhisthana (依報, environment) and Sambhogakaya (正報, reward body) of one Buddha. It is like thousands of lamps lit in a room, each lamp's light shining universally, indivisible, without obstruction, and without mixture. Furthermore, only after removing defilements and non-awakening can the true nature and function of Tathata (真如, suchness) be revealed. That is to say, the Dharmakaya (法身, Dharma body) and Sambhogakaya (報身, reward body) of all Tathagatas (如來, thus-come ones) are united as one, constantly and freely enjoying the vast Dharma bliss, which is the ultimate Karma-aspect. The Original Wisdom (本智) and Subsequent Wisdom (后智) illuminate all Dharmas (法, teachings), which is the ultimate aspect of seeing. The Great Perfect Mirror Wisdom (大圓鏡智) corresponds to the pure consciousness, transforming into a pure Buddha-land without outflows, completely round and without boundaries, adorned with various treasures. The self-enjoyment body constantly relies on it to dwell. Just as the measure of the Pure Land is, so is the measure of the Buddha's body. Each of the various roots and marks of excellence is boundless, which is the ultimate realm-aspect. The four wisdom mind qualities, without difference yet with difference, is the ultimate wisdom-aspect. Until the end of the future, without change and without extinction, this is the ultimate continuity-aspect. With great compassion and great pity, embracing sentient beings, constantly without weariness, this is the ultimate clinging-aspect. In the Dharma without names and forms, establishing various rare and famous phrases and literary bodies, enabling all sentient beings to obtain the benefits of the Four Siddhanthas (四悉益, four kinds of benefits), this is the ultimate aspect of clinging to names, etc. Constantly manifesting the inconceivable transformations of the three wheels of body, speech, and mind, this is the ultimate aspect of initiating karma. Being the same as the sentient beings of the nine realms, playing in the hells, this is the ultimate aspect of the suffering of karmic bondage. Furthermore, the Tathagata is indeed able to perfectly realize the ultimate nine aspects. From the initial aspiration onwards, one also partially realizes the nine aspects. In cultivation wisdom, there are also similar nine aspects. In thinking wisdom, there are also nine aspects of contemplation. In hearing wisdom, there are also nine aspects of names. All sentient beings only have the nine aspects in principle. The nine aspects are equal, none of which is not the Dharmadhatu, which is the great substance of Suchness. The first three aspects are the great form of Suchness. The latter six aspects are the great function of Suchness. Because Suchness has no division and no discrimination, among these various aspects, picking up any one aspect, there is none that does not still possess the three great meanings of substance, form, and function. It can be understood with the mind, but cannot be fully expressed in words. And all of this does not depart from the present, minute thought of sentient beings. Therefore, relying on this mind, the Mahayana (摩訶衍, great vehicle) is revealed. The initial correct explanation of the order of enlightenment and purity is completed.

  1. Turning to explain the meaning of correspondence and non-correspondence.

The meaning of correspondence is:

心分別異。染凈分別異。知相緣相同　心分別。謂前七心王之體。染凈分別。謂相應心所之體。心王心所。皆以虛妄分別為自性故。言各異者。各起現行。各有自體也。知相同者。能緣之見分。和合似一也。緣相同者。所緣之相分。質影相似也。

不相應義者。即心不覺。常無別異。知相緣相不同　即心不覺常無別異者。心。謂第八心王見分。不覺謂染心種子。即是第八所緣相分。相見皆依自證分起。故云無別異也。知相不同者。第八現行見分。是能緣。故有知。染心種子不起現行。是不能緣。故無知也緣相不同者。第八見分。以三類性境為所緣。染心種子。則無所緣境也。二別示次第竟。

三結示二障

染心者。是煩惱障。能障真如根本智故　此總結六種染心。皆名煩惱障也。我執相應種種諸惑。皆名界內見思煩惱。能障我空真如。法執相應種種諸惑。但除法癡一種。皆名界外見思煩惱。能障法空真如。唯根本智。能證真如。既障真如。即障根本智也。

無明者。是所知障。能障世間業自在智故　唯取法癡一種。名曰無明。由此法癡。於世間業不得自在。名為障彼智也。

此義云何。以依染心。執著無量能取所取虛妄境界。違一切法平等之性　此釋染心所以能障根本智也。一切法平

等之性。即是真如本無能所。

一切法性。平等寂滅。無有生相。無明不覺。妄與覺違。是故於一切世間種種境界差別業用。皆悉不能如實而知　此釋無明所以能障自在智也。唯如實知。方得自在故。二明生滅因緣竟。

三辨生滅之相二。初正分別。二問答釋疑。今初。

複次分別心生滅相者。有二種別。一粗。謂相應心。二細。謂不相應心　與心相應而起。名相應心。即心心所現行。楞伽所謂相生住滅也不與心相應起。名不相應心。即心心所種子。楞伽所謂流注生住滅也。

粗中之粗。凡夫智境　粗中之粗。即第一執相應染也。本是二乘及信地菩薩之所遠離。今言凡夫智境者。信地名為內凡。與二乘人同其智斷。未入大乘聖位故。

粗中之細。及細中之粗。菩薩智境。細中之細。是佛智境(藏中失此八字準梁本補)　粗中之細。即不斷相應染。分別智相應染。細中之粗。即現色不相應染。見心不相應染。菩薩。謂凈心地已上。細中之細。即根本業不相應染。唯有佛智。乃能照其源也。

此(粗細)二種相。皆由無明熏習力起。然依因。依緣。因是不覺。緣是妄境。因滅則緣滅。緣滅故相應心滅。因滅故不相應心滅　無明。單指法癡。除此皆屬染心攝故。不覺。即無明法癡也。

【現代漢語翻譯】 現代漢語譯本： 『等』的體性，就是真如（Tathata，事物的真實如是的狀態），原本就沒有能動者和所動者（能取與所取）。

一切法的體性，都是平等寂靜，沒有生起的現象。因為無明（Avidya，對實相的無知）不覺悟，虛妄地與覺悟相違背，所以對於一切世間種種境界的差別和作用，都不能如實地瞭解。這解釋了無明之所以能夠障礙自在智慧的原因。只有如實地瞭解，才能獲得自在。第二部分，說明生滅的因緣，到此結束。

第三部分，辨別生滅的現象，分為兩部分。首先是正式的分別，然後是通過問答來解釋疑惑。現在開始第一部分。

進一步分別心的生滅現象，有兩種區別：一是粗顯的，指相應心（與心念相應的心理活動）；二是微細的，指不相應心（不與心念相應的心理活動）。與心相應而生起的，稱為相應心，也就是心和心所的現行。楞伽經（Lankavatara Sutra）所說的『相生住滅』就是指這個。不與心相應而生起的，稱為不相應心，也就是心和心所的種子。楞伽經所說的『流注生住滅』就是指這個。

粗顯中的粗顯，是凡夫的智慧所能瞭解的境界。粗顯中的粗顯，就是第一重執著的相應染污。本來是二乘（聲聞乘和緣覺乘）和信地菩薩所遠離的，現在說凡夫的智慧也能瞭解，是因為信地被稱為內凡，他們的智慧和斷證與二乘人相同，還沒有進入大乘聖位的緣故。

粗顯中的微細，以及微細中的粗顯，是菩薩的智慧所能瞭解的境界。微細中的微細，是佛的智慧所能瞭解的境界。（藏經中缺失這八個字，根據梁朝的版本補上）粗顯中的微細，就是不斷的相應染污，分別智的相應染污。微細中的粗顯，就是顯現的色法不相應染污，見心不相應染污。菩薩，指的是凈心地以上的菩薩。微細中的微細，就是根本業的不相應染污，只有佛的智慧，才能照見它的根源。

這兩種現象（粗顯和微細），都是由無明熏習的力量而生起的。然而，依靠因和依靠緣。因是不覺悟，緣是虛妄的境界。因滅則緣滅，因為緣滅所以相應心滅，因為因滅所以不相應心滅。無明，單單指法癡（對佛法的愚癡），除了這個都屬於染心所攝。不覺悟，就是無明法癡。

【English Translation】 English version: The nature of 'suchness' (等之性), is precisely the True Thusness (真如, Tathata) which inherently lacks an agent and an object (能所, subject and object).

The nature of all dharmas (一切法性) is equanimity and tranquility, devoid of any arising phenomena. Due to ignorance (無明, Avidya) and non-awareness, there is a deluded opposition to enlightenment. Therefore, one is unable to truly understand the various differences and functions of all realms in the world. This explains why ignorance can obstruct unobstructed wisdom. Only through truly understanding can one attain freedom. The second part, explaining the causes and conditions of arising and ceasing, concludes here.

The third part, distinguishing the characteristics of arising and ceasing, is divided into two sections. First, a formal distinction, followed by explanations of doubts through questions and answers. Now, we begin with the first section.

Furthermore, distinguishing the characteristics of the mind's arising and ceasing, there are two types of distinctions: one is coarse (粗), referring to associated mind (相應心); the other is subtle (細), referring to non-associated mind (不相應心). That which arises in association with the mind is called associated mind, which is the manifest activity of the mind and mental factors. This is what the Lankavatara Sutra (楞伽經) refers to as 'co-arising, abiding, and ceasing' (相生住滅). That which arises without association with the mind is called non-associated mind, which is the seeds of the mind and mental factors. This is what the Lankavatara Sutra refers to as 'flowing, abiding, and ceasing' (流注生住滅).

The coarsest of the coarse is the realm of understanding for ordinary beings (凡夫). The coarsest of the coarse is the corresponding defilement of the first attachment. Originally, it was avoided by the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) and Bodhisattvas of the Stage of Faith (信地). Now, it is said that ordinary beings can also understand it because the Stage of Faith is called inner ordinary, and their wisdom and severance are the same as those of the Two Vehicles, as they have not yet entered the holy position of the Mahayana.

The subtle of the coarse, and the coarse of the subtle, are the realms of understanding for Bodhisattvas. The subtle of the subtle is the realm of understanding for Buddhas. (These eight characters are missing from the Tibetan canon and are supplemented according to the Liang Dynasty version.) The subtle of the coarse is the continuous corresponding defilement, the corresponding defilement of discriminating wisdom. The coarse of the subtle is the non-corresponding defilement of manifested form, the non-corresponding defilement of seeing mind. Bodhisattvas refer to those above the Pure Mind Ground. The subtle of the subtle is the non-corresponding defilement of fundamental karma, which only the wisdom of the Buddha can illuminate its source.

These two types of phenomena (coarse and subtle) both arise from the power of the熏習 (熏習, perfuming) of ignorance. However, they rely on cause and rely on condition. The cause is non-awareness, and the condition is the illusory realm. When the cause ceases, the condition ceases. Because the condition ceases, the associated mind ceases. Because the cause ceases, the non-associated mind ceases. Ignorance refers solely to 法癡 (法癡, ignorance of the Dharma), and everything else is included in defiled mind. Non-awareness is ignorance and 法癡.

緣滅則不起現行。故相應心滅。因滅則無複種子。故不相應心滅。成如來也。問。既云因滅則緣滅。則未成佛時。無明未滅。境必未滅。境既未滅。則相應心亦不應滅。如何至無相地。便滅相應染已盡耶。答。無明有二。一與第七識俱者。佛地方盡。二與第六識俱者。又分為二。一是分別。凈心地除。二是俱生。無相地除。無明分滅。則境亦分滅。境分滅故。相應心亦分滅也。又此所謂相應心滅者。但是染心現行滅耳。若無漏現行。則佛果四智。皆有二十一法相應。不更滅也。所謂不相應心滅者。但是有漏種子滅耳。若無漏種。則恒為庵摩羅識所持。盡未來際。永不滅也。初正分別竟。

二問答釋疑

問。若心滅者。云何相續。若相續者。云何言滅　此正欲顯染心種現可滅。凈心種現不滅。故設問以發起之也。

答。實然。今言滅者。但心相滅。非心體滅　心相。即指染相。心體。即指染凈所依非染非凈之本體也。染亦依體。以違體故。但名為相。凈亦有相。所謂真如相大。以順體故。直名為體也。

如水因風。而有動相。以風滅故。動相即滅。非水體滅。若水滅者。動相應斷。以無所依(之水則)無能依(之動)故。以水體不滅動相相續　水。喻心體。風。喻無明。動。喻心相也。

【現代漢語翻譯】 現代漢語譯本：緣起之因滅盡，則由因緣和合而生的現象不再顯現。因此，與煩惱相應的染污之心也隨之止息。煩惱之因滅盡，則不再有煩惱的種子。因此，與煩惱不相應的清凈之心也隨之止息，成就如來果位。問：既然說因滅則緣滅，那麼未成佛時，無明（avidya，佛教術語，指對事物真相的迷惑和無知）未滅，所緣之境必定未滅。境既然未滅，則相應的染污之心也不應該滅。如何到達無相之地（nirvikalpa-bhumi，佛教術語，指超越一切表象和概念的境界），便能滅盡相應的染污呢？答：無明有二種。一種是與第七識（manas-vijnana，佛教術語，指末那識，一種恒常思量的識）俱生的，在佛地完全斷盡。另一種是與第六識（mano-vijnana，佛教術語，指意識）俱生的，又分為二種。一是分別產生的，在凈心地（visuddhi-bhumi，佛教術語，指清凈的菩薩地）除滅。二是俱生而來的，在無相地除滅。無明分階段地滅除，則所緣之境也分階段地滅除。境分階段地滅除，所以相應的染污之心也分階段地滅除。而且，這裡所說的相應心滅，只是指染污之心的現行滅除而已。如果是不受煩惱污染的無漏現行，那麼佛果的四智（catvari-jnana，佛教術語，指四種智慧）都與二十一種法相應，不再滅除。所謂不相應心滅，只是指有漏的種子滅除而已。如果是無漏的種子，則恒常為庵摩羅識（amala-vijnana，佛教術語，指第九識，又稱清凈識）所持，直到未來際，永遠不會滅除。以上是關於正確分別的解釋。 二、問答釋疑 問：如果心滅了，如何相續？如果相續，如何說滅？這正是想要顯示染污之心的種子和現行可以滅除，清凈之心的種子和現行不會滅除，所以設定提問來引發討論。 答：確實如此。現在所說的滅，只是心相的滅，不是心體的滅。心相，就是指染污之相。心體，就是指染污和清凈所依的非染非凈的本體。染污也依附於心體，因為違背心體，所以只稱為相。清凈也有相，就是所謂的真如相大（tathata-lakshana-mahatva，佛教術語，指真如的體相和作用），因為順應心體，所以直接稱為體。 就像水因為風的緣故，而有動相。因為風滅了，動相就滅了，不是水體滅了。如果水滅了，動相也應該斷絕，因為沒有所依（的水），就沒有能依（的動）。因為水體不滅，動相才能相續。水，比喻心體。風，比喻無明。動，比喻心相。

【English Translation】 English version: When the cause of cessation is extinguished, the phenomena arising from conditions cease to manifest. Therefore, the mind associated with afflictions also ceases. When the cause of affliction is extinguished, there are no more seeds of affliction. Therefore, the mind not associated with affliction also ceases, and one attains the state of Tathagata (Tathagata, meaning 'Thus Gone One,' an epithet of the Buddha). Question: Since it is said that when the cause is extinguished, the condition is extinguished, then when one has not yet become a Buddha, ignorance (avidya, in Buddhism, refers to delusion and ignorance of the true nature of things) has not been extinguished, and the object of cognition must not have been extinguished. Since the object has not been extinguished, the corresponding afflicted mind should also not be extinguished. How is it that upon reaching the state of non-form (nirvikalpa-bhumi, in Buddhism, refers to the state beyond all appearances and concepts), the corresponding defilements are completely extinguished? Answer: There are two types of ignorance. One is that which arises together with the seventh consciousness (manas-vijnana, in Buddhism, refers to the manas consciousness, a constantly thinking consciousness), which is completely eradicated in the Buddha-land. The other is that which arises together with the sixth consciousness (mano-vijnana, in Buddhism, refers to the consciousness), which is further divided into two types. The first is that which arises from discrimination, which is removed in the Pure Land (visuddhi-bhumi, in Buddhism, refers to the pure Bodhisattva ground). The second is that which is innate, which is removed in the state of non-form. As ignorance is extinguished in stages, the object of cognition is also extinguished in stages. As the object is extinguished in stages, the corresponding afflicted mind is also extinguished in stages. Moreover, the cessation of the corresponding mind mentioned here refers only to the cessation of the manifestation of the afflicted mind. If it is the unconditioned manifestation free from afflictions, then the four wisdoms (catvari-jnana, in Buddhism, refers to the four wisdoms) of the Buddha-fruit are all associated with twenty-one dharmas and will not cease again. The so-called cessation of the non-corresponding mind refers only to the cessation of the conditioned seeds. If they are unconditioned seeds, then they are constantly held by the Amala consciousness (amala-vijnana, in Buddhism, refers to the ninth consciousness, also known as the pure consciousness) and will never be extinguished throughout the future. The above is the explanation of correct discrimination. 2. Questions and Answers to Resolve Doubts Question: If the mind ceases, how does it continue? If it continues, how can it be said to cease? This is precisely to show that the seeds and manifestations of the defiled mind can be extinguished, while the seeds and manifestations of the pure mind will not be extinguished. Therefore, the question is posed to initiate discussion. Answer: Indeed. What is meant by cessation here is only the cessation of the mind's appearance, not the cessation of the mind's essence. The mind's appearance refers to the defiled appearance. The mind's essence refers to the non-defiled and non-pure essence upon which defilement and purity depend. Defilement also depends on the essence, but because it contradicts the essence, it is only called an appearance. Purity also has an appearance, which is the so-called Greatness of the Aspect of Suchness (tathata-lakshana-mahatva, in Buddhism, refers to the nature and function of Suchness), because it accords with the essence, it is directly called the essence. Just as water has the appearance of movement because of the wind. Because the wind ceases, the appearance of movement ceases, not the water's essence. If the water were to cease, the appearance of movement should also be cut off, because without the basis (of water), there would be no dependent (movement). Because the water's essence does not cease, the appearance of movement can continue. Water is a metaphor for the mind's essence. Wind is a metaphor for ignorance. Movement is a metaphor for the mind's appearance.

眾生亦爾。以無明力。令其心動。無明滅故。動相即滅。非心體滅。若心滅者。則眾生斷。以無所依。無能依故　無明令其心動。猶如因風起波。則八識及諸心所。皆動相也。無明滅故。染動相滅。非心體滅。如風息波滅。水體不滅。則四智相應心品。皆如水也。若心滅則眾生斷者。如來名為無上眾生。若無所依之四智心體。則無能依之假名如來故。

以心體不滅。心動相續　梁云。以體不滅。心得相續。唯癡滅故。心相隨滅。非心智滅。(文)是知但滅染相。名為不動。而四智心品。即是真如相大。恒起真如用大。仍可名為心動相續矣。然由了達無動而動所以動無動相。不同世諦境界作用。非一切眾生心意識所能思量也。初明染凈生滅竟。

大乘起信論裂網疏卷第三 大正藏第 44 冊 No. 1850 大乘起信論裂網疏

大乘起信論裂網疏卷第四

靈峰蕅益沙門智旭述

二明染凈熏習四。初總標熏習義。二釋熏習染法。三釋熏習凈法。四結判斷與不斷。今初。

複次以四種法熏習力故。染凈法起。無有斷絕。一凈法。謂真如。二染因。謂無明。三妄心謂業識。四妄境。謂六塵　一凈法謂真如者。舉凡無漏種子現行。及心心所所依理性。併名真如。蓋理性固即真如

【現代漢語翻譯】 現代漢語譯本 眾生也是如此，因為無明的力量，使他們的心念動搖。當無明消滅時，動搖的現象也就隨之消失，但並非心體的消滅。如果心體消滅，那麼眾生也就斷滅了，因為沒有了所依（四智），也就沒有了能依（如來）。 無明使心念動搖，就像因風而起波浪。第八識以及各種心所，都是動搖的現象。當無明消滅時，染污的動搖現象也就消滅了，但並非心體的消滅，就像風停止了，波浪也就消失了，但水體並沒有消失。那麼，與四智相應的心品，就像水一樣。如果心滅，那麼眾生就斷滅了。如來被稱為無上眾生，如果沒有了作為所依的四智心體，也就沒有了作為能依的假名如來。 因為心體不滅，心念的動搖才得以相續。梁朝的說法是：因為體不滅，心才能相續，只有愚癡消滅了，心相才會隨之消滅，但並非心智的消滅。（文）由此可知，只是消滅了染污的現象，才叫做不動。而與四智相應的心品，就是真如相大，恒常生起真如用大，仍然可以稱作心動相續。然而，由於了達無動而動，所以動沒有動相，不同於世俗境界的作用，不是一切眾生的心意識所能思量的。以上是說明染凈生滅的結束。 《大乘起信論裂網疏》卷第三 大正藏第 44 冊 No. 1850 《大乘起信論裂網疏》 《大乘起信論裂網疏》卷第四 靈峰蕅益沙門智旭 述 二、說明染凈熏習，分為四個部分：首先總標熏習的意義；其次解釋熏習染法；再次解釋熏習凈法；最後總結判斷與不斷。現在開始第一部分。 再次，由於四種法的熏習力量，染污和清凈的法得以生起，沒有斷絕。一是凈法，指真如（Tathata）；二是染因，指無明（Avidya）；三是妄心，指業識（Karma-vijnana）；四是妄境，指六塵（Six sense objects）。 一是凈法指真如（Tathata）的意思是，舉凡無漏種子現行，以及心心所所依的理性，都叫做真如（Tathata）。因為理性本來就是真如（Tathata）。

【English Translation】 English version Sentient beings are also like this. Due to the power of Avidya (ignorance), their minds are stirred. When Avidya (ignorance) is extinguished, the appearance of movement also ceases, but not the extinction of the mind-essence. If the mind were to be extinguished, then sentient beings would be cut off, because there would be no support (Four Wisdoms), and therefore no one to rely on (Tathagata). Avidya (ignorance) causes the mind to move, just like waves arising from the wind. The eighth consciousness (Alaya-vijnana) and all mental functions are appearances of movement. When Avidya (ignorance) is extinguished, the defiled appearance of movement is also extinguished, but not the extinction of the mind-essence, just like when the wind stops, the waves disappear, but the water body does not disappear. Then, the mental qualities corresponding to the Four Wisdoms are like water. If the mind were to be extinguished, then sentient beings would be cut off. The Tathagata (Thus Come One) is called the unsurpassed sentient being. If there were no Four Wisdoms mind-essence as support, then there would be no nominal Tathagata (Thus Come One) to rely on. Because the mind-essence does not perish, the movement of the mind continues. The Liang Dynasty says: Because the essence does not perish, the mind can continue. Only when delusion is extinguished will the mind's appearance also be extinguished, but not the extinction of the mind's wisdom. (Text) From this, it is known that only the extinction of defiled appearances is called non-movement. And the mental qualities corresponding to the Four Wisdoms are the Greatness of True Thusness (Tathata), constantly arising the Greatness of True Thusness's function, and can still be called the continuation of the mind's movement. However, because of understanding that moving without movement, therefore movement has no appearance of movement, which is different from the function of worldly realms, and cannot be conceived by the mind-consciousness of all sentient beings. The above is the end of explaining the arising and ceasing of defilement and purity. Commentary on the Awakening of Faith in the Mahayana - Ripping the Net, Volume 3 Taisho Tripitaka Volume 44 No. 1850 Commentary on the Awakening of Faith in the Mahayana - Ripping the Net Commentary on the Awakening of Faith in the Mahayana - Ripping the Net, Volume 4 Composed by Shramana Zhixu of Lingfeng Ouyi 2. Explaining the Perfuming of Defilement and Purity in four parts: First, generally stating the meaning of perfuming; second, explaining the perfuming of defiled dharmas; third, explaining the perfuming of pure dharmas; fourth, concluding the judgment of continuity and non-continuity. Now, beginning with the first part. Furthermore, due to the perfuming power of the four kinds of dharmas, defiled and pure dharmas arise without interruption. First is pure dharma, referring to True Thusness (Tathata); second is the cause of defilement, referring to ignorance (Avidya); third is the deluded mind, referring to karma-consciousness (Karma-vijnana); fourth is the deluded realm, referring to the six sense objects (Six sense objects). First, pure dharma referring to True Thusness (Tathata) means that all un-outflow seeds manifest, and the rationality upon which the mind and mental functions rely are all called True Thusness (Tathata). Because rationality is inherently True Thusness (Tathata).

。而無漏種現。順真如故。亦即名真如也。二染因謂無明者。唯指不共無明。謂恒行不共。即第七識相應之法癡。獨行不共。即第六識相應之迷理無明。或是分別。或是俱生。通為一切染法所依。故名為染因也。三妄心謂業識者。通指八識心體。及彼相應心所之體。依之能起見相二分。以有動轉。故名業也。四妄境謂六塵者。通指心心所之相分。總不出於六塵。即是所緣緣也。

熏習義者。如世衣服。非臭非香。隨以物熏。則有彼氣　衣服非臭非香。喻隨緣不變之性。本自非染非凈也。以臭物熏。則有臭氣。喻不變之性。隨於染緣。有染相也。以香物熏。則有香氣。喻不變之性。隨於凈緣。有凈用也。

真如凈法。性非是染。無明熏故。則有染相　性德真如。雖非染凈。以無染故。且名凈法。譬如未熏之衣。意指無覆無記識而言之。本是全體真如。故即名真如也。無明熏故有染相者。從所薰染種。起染法現行。具如前文所明三相六相等也。

無明染相。實無凈業。真如熏故。說有凈用　無明染相。通指無明所起心心所等。亦是真如舉體所成。性非染凈。特以既受染熏。譬如臭衣。故無凈業也。真如熏故者。是以修德無漏凈法而熏習之。如以香薰彼臭衣也。說有凈用者。譬如因除臭氣。方顯香之用也

【現代漢語翻譯】 現代漢語譯本：而無漏的種子顯現，是順應真如的緣故，因此也稱為真如。二，染污的因，指的是無明（Avidya，無知）。這裡特指不共無明，也就是恒常與第七識相應的法癡，以及單獨生起的不共無明，即第六識相應的迷理無明。這些無明或是分別生起，或是俱生，是所有染污法的所依，所以稱為染因。三，妄心指的是業識，這裡泛指八識心體以及與其相應的心所之體。依靠這些，能生起見分和相分。因為有動轉，所以稱為業。四，妄境指的是六塵（Sadayatana，色、聲、香、味、觸、法），泛指心和心所的相分，總不出六塵的範圍，也就是所緣緣。

熏習的意義是這樣的：就像世間的衣服，本來既不臭也不香，隨著用什麼東西熏，就帶有那種氣味。衣服本來既不臭也不香，比喻隨緣不變的自性，本來就不是染污的也不是清凈的。用臭的東西熏，就帶有臭氣，比喻不變的自性，隨著染污的因緣，就有了染污的相。用香的東西熏，就帶有香氣，比喻不變的自性，隨著清凈的因緣，就有了清凈的作用。

真如清凈的法，自性不是染污的，因為無明熏習的緣故，就有了染污的相。自性本具的真如，雖然不是染污也不是清凈，因為沒有染污的緣故，暫且稱為清凈的法。譬如沒有熏過的衣服，這裡指的是無覆無記識而言的，本來是全體真如，所以就稱為真如。無明熏習的緣故有了染污的相，是從所薰染的種子，生起染污法的現行，具體就像前面所說的三相六相等。

無明染污的相，實際上沒有清凈的業，因為真如熏習的緣故，才說有清凈的作用。無明染污的相，泛指無明所生起的心和心所等，也是真如全體所成就的，自性不是染污也不是清凈。只是因為它已經受到染污的熏習，譬如臭的衣服，所以沒有清凈的業。真如熏習的緣故，是用修德的無漏清凈法來熏習它，就像用香來熏那件臭衣服。才說有清凈的作用，譬如因為除去了臭氣，才顯現出香的作用。

【English Translation】 English version: And the manifestation of undefiled seeds occurs because they accord with Suchness (Tathata). Therefore, it is also called Suchness. Secondly, the cause of defilement, namely ignorance (Avidya), specifically refers to non-common ignorance. This includes the constant non-common ignorance, which is the delusion of phenomena associated with the seventh consciousness, and the solitary non-common ignorance, which is the ignorance of principle associated with the sixth consciousness. These forms of ignorance, whether arising from discrimination or being innate, serve as the basis for all defiled dharmas, hence they are called the cause of defilement. Thirdly, the deluded mind, namely karma-consciousness (Karma-vijnana), generally refers to the essence of the eight consciousnesses and the mental functions associated with them. Relying on these, the perceiving aspect (subjective aspect) and the perceived aspect (objective aspect) can arise. Because of their movement and activity, they are called karma. Fourthly, the deluded realm, namely the six sense objects (Sadayatana), generally refers to the objective aspect of the mind and mental functions, which are all within the scope of the six sense objects, that is, the object-supportive condition (Alambana-pratyaya).

The meaning of perfuming is like this: worldly clothes are neither inherently smelly nor fragrant. Depending on what they are perfumed with, they will have that scent. Clothes are neither inherently smelly nor fragrant, which is a metaphor for the unchanging nature that accords with conditions, which is originally neither defiled nor pure. If perfumed with something smelly, they will have a smelly odor, which is a metaphor for the unchanging nature having a defiled appearance when it accords with defiled conditions. If perfumed with something fragrant, they will have a fragrant scent, which is a metaphor for the unchanging nature having a pure function when it accords with pure conditions.

The pure dharma of Suchness is not inherently defiled. Because of the perfuming of ignorance, it has a defiled appearance. The Suchness inherent in nature, although neither defiled nor pure, is temporarily called pure dharma because it is not defiled. It is like unperfumed clothes, referring to the non-obscured and neutral consciousness. It is originally the entirety of Suchness, so it is called Suchness. The defiled appearance due to the perfuming of ignorance arises from the seeds that are perfumed with defilement, giving rise to the present manifestation of defiled dharmas, as described in the previous text regarding the three aspects and six characteristics.

The defiled appearance of ignorance actually has no pure karma. Because of the perfuming of Suchness, it is said to have a pure function. The defiled appearance of ignorance generally refers to the mind and mental functions arising from ignorance, which are also accomplished by the entirety of Suchness, and are not inherently defiled or pure. However, because it has already been perfumed with defilement, like smelly clothes, it has no pure karma. The perfuming of Suchness is the perfuming with the undefiled pure dharma of cultivation. It is like perfuming the smelly clothes with fragrance. It is said to have a pure function because the fragrance is revealed only after the odor is removed.

。夫有染相。必有染用。而染用流轉生死。過失深重。故不言之。夫有凈用。必有凈相。而凈相冥合凈體。非世所測。故不言之。初總標熏習義竟。

二釋熏習染法二。初正明熏義。二釋義差別。今初。

云何熏習染法不斷。所謂依真如故。而起無明。為諸染因。然此無明。即熏真如。既熏習已。生妄念心。此妄念心。復熏無明。以熏習故。不覺真法。以不覺故。妄境相現。以妄念心熏習力故。生於種種差別執著。造種種業。受身心等眾苦果報　眾生無始已來。法爾有八種識。此八種識及諸心所。真故相無別。其體即一法界。亦名真如。真如為迷悟依。由無始來從未悟故。第七識起迷理無明不如實知真法本一。故云依真如故而起無明。為諸染因也。若謂先有真如。方起無明。由有無明。方有阿賴耶識。由有阿賴耶識。方有前七轉識。則眾生有始。何異冥初生覺之外道耶。然此無明即熏真如者。謂一念無明現行。即熏于藏識中。成無明種。藏識體即真如。譬如動水之時。即動濕性。故云熏真如耳。此約識與真如非異言之。然水雖動。濕性不改乃是隨緣不變之體依於此義。唯識復言不熏真如。是約識與真如非一言之。正可互顯妙理。無違妨也。既熏習已生妄念心者。依生滅門。俗故相有別。則有八識及諸心所

【現代漢語翻譯】 現代漢語譯本： 有染污之相，必定有染污之用。而染污之用流轉于生死之中，過失深重，所以不談論它。有清凈之用，必定有清凈之相。而清凈之相與清凈之本體暗中契合，不是世俗所能測度的，所以不談論它。以上是總的標明熏習意義的結束。

下面解釋熏習染法兩方面。首先是正面闡明熏習的意義，其次是解釋意義的差別。現在先說正面闡明熏習的意義。

什麼是熏習染法不斷呢？就是說依于真如（萬物本源的清凈自性）的緣故，而生起無明（對事物真相的迷惑），作為各種染污的根源。然而這無明，就熏習了真如。既然熏習之後，就產生妄念心。這妄念心，又熏習無明。因為熏習的緣故，就不能覺悟真法。因為不能覺悟的緣故，虛妄的境界相就顯現出來。因為妄念心的熏習力量，就產生種種差別執著，造作種種業，承受身心等各種痛苦的果報。眾生從無始以來，本來就有八種識。這八種識以及各種心所，從真如的角度來看，相沒有差別，它們的本體就是一法界，也叫做真如。真如是迷惑和覺悟所依賴的基礎。由於從無始以來從未覺悟的緣故，第七識生起迷惑真理的無明，不能如實地知道真法本來就是一，所以說依于真如的緣故而生起無明，作為各種染污的根源。如果說先有真如，然後才生起無明，因為有無明，才有阿賴耶識（第八識，儲存一切種子），因為有阿賴耶識，才有前七轉識（眼識、耳識、鼻識、舌識、身識、意識、末那識），那麼眾生就有開始，這和冥初生覺的外道有什麼區別呢？然而這無明就熏習真如，是說一念無明現行，就熏習在藏識（阿賴耶識的別名）中，成為無明的種子。藏識的本體就是真如，譬如攪動水的時候，就攪動了濕性，所以說是熏真如。這是從識與真如沒有差異的角度來說的。然而水雖然被攪動，濕性並沒有改變，這是隨緣不變的本體，依據這個意義，唯識宗又說不熏真如。這是從識與真如不是一體的角度來說的。正好可以互相顯明微妙的道理，沒有衝突和妨礙。既然熏習之後就產生妄念心，依據生滅門，從俗諦的角度來看，相就有差別，於是就有八識以及各種心所。

【English Translation】 English version: If there is a defiled aspect, there must be a defiled function. And the defiled function circulates in birth and death, with profound and heavy faults, so it is not discussed. If there is a pure function, there must be a pure aspect. And the pure aspect secretly merges with the pure essence, which is not measurable by the world, so it is not discussed. The initial general indication of the meaning of熏習 (xunxi, habituation) is complete.

Next, explain the two aspects of 熏習 (xunxi, habituation) of defiled dharmas. First, directly clarify the meaning of 熏 (xun, habituation); second, explain the differences in meaning. Now, first, speak of directly clarifying the meaning of 熏 (xun, habituation).

How does the 熏習 (xunxi, habituation) of defiled dharmas not cease? It is said that relying on 真如 (Zhenru, Suchness), 無明 (wuming, ignorance) arises, becoming the cause of all defilements. However, this 無明 (wuming, ignorance) then 熏 (xun, habituates) 真如 (Zhenru, Suchness). Once 熏 (xun, habituated), it gives rise to the mind of false thoughts. This mind of false thoughts, in turn, 熏 (xun, habituates) 無明 (wuming, ignorance). Because of this 熏習 (xunxi, habituation), one does not awaken to the true dharma. Because of not awakening, the realm of false appearances manifests. Because of the power of the mind of false thoughts' 熏習 (xunxi, habituation), various differentiated attachments arise, creating various karmas, and receiving the painful results of body, mind, and so on. Sentient beings, from beginningless time, naturally possess eight kinds of consciousness. These eight kinds of consciousness and all mental functions, from the perspective of 真 (zhen, truth), have no difference in aspect; their essence is the one 法界 (fajie, Dharma Realm), also called 真如 (Zhenru, Suchness). 真如 (Zhenru, Suchness) is the basis for delusion and enlightenment. Because from beginningless time there has been no enlightenment, the seventh consciousness arises with 無明 (wuming, ignorance) that deludes reality, not truly knowing that the true dharma is fundamentally one. Therefore, it is said that relying on 真如 (Zhenru, Suchness), 無明 (wuming, ignorance) arises, becoming the cause of all defilements. If it were said that first there is 真如 (Zhenru, Suchness), then 無明 (wuming, ignorance) arises, and because there is 無明 (wuming, ignorance), there is 阿賴耶識 (Alayashih, Alaya consciousness), and because there is 阿賴耶識 (Alayashih, Alaya consciousness), there are the first seven transforming consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness), then sentient beings would have a beginning. How would this differ from the heretics who believe that覺 (jue, awareness) arises from the initial darkness? However, this 無明 (wuming, ignorance) then 熏 (xun, habituates) 真如 (Zhenru, Suchness) means that when a single thought of 無明 (wuming, ignorance) manifests, it 熏 (xun, habituates) the 藏識 (zangshih, store consciousness), becoming the seed of 無明 (wuming, ignorance). The essence of the 藏識 (zangshih, store consciousness) is 真如 (Zhenru, Suchness), just as when water is stirred, its wetness is stirred. Therefore, it is said to 熏 (xun, habituate) 真如 (Zhenru, Suchness). This is spoken from the perspective that consciousness and 真如 (Zhenru, Suchness) are not different. However, although the water is stirred, its wetness does not change; this is the unchanging essence that follows conditions. Based on this meaning, the Yogacara school also says that it does not 熏 (xun, habituate) 真如 (Zhenru, Suchness). This is spoken from the perspective that consciousness and 真如 (Zhenru, Suchness) are not one. It is precisely to mutually reveal the subtle principle, without contradiction or obstruction. Since 熏習 (xunxi, habituation) has already occurred, the mind of false thoughts arises. Based on the gate of birth and death, from the perspective of conventional truth, there are differences in aspect, and thus there are the eight consciousnesses and all mental functions.

。體用四分。種現差別不同。然此差別。悉皆無性。由無明故。不達無性。生第六識相應之差別法執。名為妄念心也。此妄念心復熏無明者。第八識中。既本有無明種子。令第七識。唸唸起于迷理無明現行。而此第六識之法執妄念現行。熏于第八本識。自成妄念種子。又能助彼無明種子勢力。故即名為熏無明也。以熏習故不覺真法者。從於法癡。更起我癡等也。以不覺故妄境相現者。由我癡故。乃現三界分段生死六塵境也。以妄念心熏習力故。生於種種差別執著者。即界內界外見思諸惑也。造種種業者。有漏善惡不動業。無漏偏真等業也。受身心等眾苦果報者。分段變易二種生死也。然雖惑業苦三。循環不息。究其根原。止由無明迷真法界。而無明無體。不離真如本覺之性。如人眠夢。夢中受于無量輪迴。俄然睡醒。空無所得。若無醒時之心。安有夢心。若非研此夢心。何處別覓醒時之心也哉。

二釋義差別

妄境熏義。有二種別。一增長分別熏。二增長執取熏　妄境本唯心現。由不了故。還熏於心。一增長分別熏。即助界內界外見惑。二增長執取熏。唯助界內思惑。若助界內見思。令諸凡夫不出生死。若助界外見惑。令二乘人速求涅槃。

妄心熏義。亦二種別。一增長根本業識熏。令阿羅漢辟支

【現代漢語翻譯】 現代漢語譯本：體、用分為四個部分。種子和現行的差別不同。然而這些差別，全部都沒有自性。由於無明（avidyā，對事物真相的迷惑）的緣故，不能通達無自性，產生與第六識相應的差別法執，這被稱為妄念心。這個妄念心又熏習無明：在第八識（ālaya-vijñāna，阿賴耶識，藏識）中，本來就有無明種子，使得第七識（manas-vijñāna，末那識，意根）唸唸生起迷理的無明現行。而這第六識的法執妄念現行，熏習于第八本識，自然形成妄念種子，又能助長那個無明種子的勢力，所以就叫做熏無明。因為熏習的緣故，不能覺悟真法：從對法的愚癡，更生起我癡等等。因為不能覺悟的緣故，虛妄的境界相顯現：由於我癡的緣故，就顯現三界（trailokya，欲界、色界、無色界）分段生死和六塵（ṣaḍviṣaya，色、聲、香、味、觸、法）境界。因為妄念心的熏習力，產生種種差別執著：就是界內界外的見惑和思惑。造作種種業：有有漏的善惡不動業，和無漏的偏真等業。承受身心等種種痛苦果報：就是分段生死和變易生死。然而雖然惑、業、苦這三者，循環不息，追究它的根源，只是由於無明迷惑了真法界。而無明沒有實體，不離真如本覺的自性。就像人睡著做夢，夢中承受無量的輪迴，忽然睡醒，空無所得。如果沒有醒時的心，哪裡有夢心？如果不是研究這個夢心，到哪裡另外尋找醒時的心呢？ 二、解釋意義的差別 妄境熏習的意義，有兩種差別。一是增長分別熏，二是增長執取熏。虛妄的境界本來只是心所顯現。由於不能瞭解的緣故，反而熏習於心。一是增長分別熏，就是幫助界內界外的見惑。二是增長執取熏，只是幫助界內的思惑。如果幫助界內的見思惑，使得一切凡夫不能出生死。如果幫助界外的見惑，使得二乘人（聲聞乘和緣覺乘）迅速尋求涅槃（nirvāṇa，寂滅）。 妄心熏習的意義，也有兩種差別。一是增長根本業識熏，使得阿羅漢（arhat，應供）和辟支佛（pratyekabuddha，緣覺）

【English Translation】 English version: The substance and function are divided into four parts. The differences between seeds and manifestations are distinct. However, all these differences are without inherent nature (svabhāva). Due to ignorance (avidyā), one fails to realize this lack of inherent nature, giving rise to the differentiated attachment to phenomena corresponding to the sixth consciousness, which is called the mind of false thoughts. This mind of false thoughts further conditions ignorance: In the eighth consciousness (ālaya-vijñāna), there are inherently seeds of ignorance, causing the seventh consciousness (manas-vijñāna) to constantly generate the active manifestation of ignorance that obscures truth. And this active manifestation of the sixth consciousness's attachment to phenomena and false thoughts conditions the eighth consciousness, naturally forming seeds of false thoughts, and also augmenting the power of those seeds of ignorance, hence it is called conditioning ignorance. Because of this conditioning, one does not awaken to the true Dharma: From ignorance of the Dharma, one further arises ego-ignorance, and so on. Because of this non-awakening, the illusory realm appears: Due to ego-ignorance, the realms of the Three Realms (trailokya) of segmented birth and death and the six sense objects (ṣaḍviṣaya) manifest. Because of the conditioning power of the mind of false thoughts, various differentiated attachments arise: These are the afflictions of views and thoughts within and beyond the realms. One creates various karmas: There are the wholesome, unwholesome, and unmoving karmas with outflows, and the partial-truth karmas without outflows. One receives the painful retributions of body and mind: These are the two kinds of birth and death, segmented and transformational. However, although delusion, karma, and suffering cycle endlessly, tracing back to their origin, it is solely due to ignorance obscuring the true Dharma realm. And ignorance has no substance, not separate from the nature of true suchness and original enlightenment. It is like a person sleeping and dreaming, experiencing countless cycles of rebirth in the dream, and suddenly waking up, finding nothing gained. If there were no mind of wakefulness, where would the dream mind be? If one does not investigate this dream mind, where else would one seek the mind of wakefulness? Two, Explaining the Differences in Meaning The meaning of conditioning by the illusory realm has two distinctions. First, conditioning that increases discrimination. Second, conditioning that increases attachment. The illusory realm is originally only a manifestation of the mind. Because of non-understanding, it conditions the mind in return. First, conditioning that increases discrimination, which aids the afflictions of views within and beyond the realms. Second, conditioning that increases attachment, which only aids the afflictions of thoughts within the realms. If it aids the afflictions of views and thoughts within the realms, it prevents all ordinary beings from escaping birth and death. If it aids the afflictions of views beyond the realms, it enables those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to quickly seek nirvāṇa. The meaning of conditioning by the mind of false thoughts also has two distinctions. First, conditioning that increases the fundamental karmic consciousness, causing Arhats (arhat) and Pratyekabuddhas (pratyekabuddha)

佛一切菩薩受生滅苦。二增長分別事識熏。令諸凡夫受業系苦　界外見思。增長業識。受變易生死。名之為生滅苦。界內見思。增長事識。受分段生死。名之為業系苦。

無明熏義。亦二種別。一根本熏。成就業識義。二見愛熏。成就分別事識義　法癡名根本熏。我癡名見愛熏也。二釋熏習染法竟。

三釋熏習凈法二。初正明熏義。二釋義差別今初。

云何熏習凈法不斷。謂以真如熏于無明。以熏習因緣力故。令妄念心厭生死苦。求涅槃樂。以此妄心厭求因緣。復熏真如。以熏習故。則自信已身有真如法。本性清凈。知一切境界。唯心妄動。畢竟無有。以能如是如實知故。修遠離法。起于種種諸隨順行。無所分別。無所取著。經于無量阿僧祇劫。慣習力故。無明則滅。無明滅故。心相不起。心不起故。境界相滅。如是一切染因染緣。及以染果心相都滅。名得涅槃。成就種種自在業用　真如。指本識中無漏種子。及佛菩薩果中勝用。此二並順真如法性。故皆名真如也。種子內熏為因。諸佛菩薩外熏為緣。只此內因外緣。並不離於眾生現前介爾之心。以此心性。實無外故。以無始無漏種子。不離現前心性故。以十方諸佛菩薩。皆證眾生心性。不在眾生心性外故。言熏于無明者。一是諸佛菩薩外熏。熏第

【現代漢語翻譯】 現代漢語譯本：佛陀和一切菩薩都會經歷受生滅之苦。二是因為增長了分別事識的薰染，導致凡夫承受業力束縛之苦。界外的見惑和思惑，增長了業識，承受變易生死，這被稱為生滅之苦。界內的見惑和思惑，增長了事識，承受分段生死，這被稱為業系之苦。

無明薰染的含義，也有兩種區別。一是根本熏，成就業識的含義；二是見愛熏，成就分別事識的含義。法癡被稱為根本熏，我癡被稱為見愛熏。以上是解釋熏習染法的內容。

下面解釋熏習凈法。首先正面說明熏習的含義，然後解釋含義的差別。現在開始說明熏習的含義。

如何熏習凈法而不中斷呢？就是用真如（指本識中無漏種子，及佛菩薩果中勝用）薰染無明。因為熏習的因緣力量，使妄念心厭惡生死的痛苦，追求涅槃的快樂。因為這種妄心的厭惡和追求的因緣，又反過來薰染真如。因為熏習的緣故，就自信自身具有真如法，本性清凈，知道一切境界，都只是心的虛妄動搖，畢竟是虛無的。因為能夠這樣如實地瞭解，就修習遠離之法，生起種種隨順修行的行為，沒有分別，沒有執著。經過無量阿僧祇劫，因為慣習的力量，無明就消滅了。無明消滅了，心相就不生起。心相不生起，境界相就消滅了。像這樣一切染污的因、染污的緣，以及染污的果，心相都消滅了，就叫做得到涅槃，成就種種自在的業用。真如，指本識中無漏種子，以及佛菩薩果位中的殊勝作用。這兩者都順應真如法性，所以都稱為真如。種子內在的熏習是因，諸佛菩薩外在的熏習是緣。僅僅是這內在的因和外在的緣，都不離開眾生現前微小的心念。因為這種心性，實際上沒有內外之分。因為無始以來的無漏種子，不離開現前的心性。因為十方諸佛菩薩，都證悟了眾生的心性，不在眾生的心性之外。說到薰染無明，一是諸佛菩薩的外在薰染，薰染第一

【English Translation】 English version: Buddhas and all Bodhisattvas experience the suffering of birth and death. Secondly, the increase in the defilement of discriminating consciousness causes ordinary beings to suffer the pain of karmic bondage. The afflictions of views and thoughts beyond the realm of desire increase karmic consciousness, leading to the suffering of transformation and death, which is called the suffering of birth and death. The afflictions of views and thoughts within the realm of desire increase the consciousness of affairs, leading to the suffering of segmented birth and death, which is called the suffering of karmic bondage.

The meaning of the defilement of ignorance also has two distinctions. First, fundamental defilement, which accomplishes the meaning of karmic consciousness; second, the defilement of views and love, which accomplishes the meaning of discriminating consciousness of affairs. Ignorance of the Dharma is called fundamental defilement, and ignorance of self is called the defilement of views and love. The above is the explanation of defiling defilements.

Next, we explain the defilement of pure Dharmas. First, we directly explain the meaning of defilement, and then explain the differences in meaning. Now we begin to explain the meaning of defilement.

How can one defile pure Dharmas without interruption? It is by using Suchness (referring to the non-outflow seeds in the fundamental consciousness, and the excellent functions in the fruition of Buddhas and Bodhisattvas) to defile ignorance. Because of the power of the cause and condition of defilement, the mind of delusion detests the suffering of birth and death and seeks the joy of Nirvana. Because of this cause and condition of the mind of delusion's detestation and seeking, it in turn defiles Suchness. Because of the defilement, one becomes confident that one's own body possesses the Dharma of Suchness, whose original nature is pure, and knows that all realms are merely the mind's deluded movements, ultimately empty. Because one can understand this truthfully, one cultivates the Dharma of detachment, arising from various practices that accord with cultivation, without discrimination or attachment. After countless asamkhya kalpas, because of the power of habituation, ignorance is extinguished. When ignorance is extinguished, the mind-aspect does not arise. When the mind-aspect does not arise, the realm-aspect is extinguished. In this way, all causes of defilement, conditions of defilement, and fruits of defilement, the mind-aspects are all extinguished, which is called attaining Nirvana and accomplishing various free and unhindered karmic functions. Suchness refers to the non-outflow seeds in the fundamental consciousness, as well as the excellent functions in the fruition of Buddhas and Bodhisattvas. Both of these accord with the Dharma-nature of Suchness, so they are both called Suchness. The internal defilement of the seeds is the cause, and the external defilement of Buddhas and Bodhisattvas is the condition. These internal cause and external condition do not depart from the present, momentary thought of sentient beings. Because this mind-nature has no internal or external. Because the non-outflow seeds from beginningless time do not depart from the present mind-nature. Because all Buddhas and Bodhisattvas in the ten directions have realized the mind-nature of sentient beings, which is not outside the mind-nature of sentient beings. When we speak of defiling ignorance, one is the external defilement of Buddhas and Bodhisattvas, defiling the first

六識及前五識。令其見色。聞聲。嗅香。讀誦。身蒙光照。或手摩頭。或衣覆體。意識領受。以此現行熏成種子。二是無漏種子內熏。令其信受。不疑不謗也。令妄念心厭生死苦求涅槃樂者。即是起于有漏聞思修慧也。以此妄心厭求因緣復熏真如者。謂有漏聞思修慧。內則增長無漏種子勢力。外則感扣諸佛菩薩慈悲也。自信己身有真如法等者。信成就發心也。以能如是如實知故等者。解行發心也。無所分別等者。證發心也。無明滅故心相不起等者。證佛根本智也。成就種種差別業用者。證佛后得智也。

二釋義差別二。初釋妄熏義別。二釋真熏義別。今初。

妄心熏義有二種。一分別。事識熏。令一切凡夫二乘厭生死苦。隨已堪能。趣無上道。二意熏。令諸菩薩發心勇猛。速疾趣入無住涅槃　一分別事識熏者。謂或秉三乘共教。不知七八兩識。但以第六意識修生空觀。破見思惑而取涅槃。或秉大乘漸教。雖知七八兩識。但以見思重故。畏生死故。先依第六識修生空觀。次第乃修法空觀等。故云隨已堪能。然此外凡內凡菩薩。固是趣向菩提。即彼二乘。亦必從權入實。故總云趣無上道也。二意熏者謂或是漸教菩薩。入凈心地。轉第七識。令與平等性智相應。任運流入大涅槃海。或是頓教菩薩。從初便觀動心

【現代漢語翻譯】 現代漢語譯本 六識以及前五識，使其能夠見到顏色（色塵），聽到聲音（聲塵），嗅到氣味（香塵），讀誦經文，身體蒙受光芒照耀，或者用手摩頂，或者衣服覆蓋身體，意識領受這些。這些現行的行為熏習成為種子（阿賴耶識中的種子）。第二種是無漏種子在內部熏習，使其能夠信受，不懷疑不誹謗。使妄念之心厭惡生死的痛苦而尋求涅槃的快樂，這就是生起于有漏的聞、思、修智慧。用這種妄心厭惡和尋求的因緣再次熏習真如，是指有漏的聞、思、修智慧，在內部則增長無漏種子的勢力，在外部則感應諸佛菩薩的慈悲。自信自己身中具有真如法等等，是信成就的發心。因為能夠這樣如實地知道等等，是解行發心。沒有分別等等，是證發心。因為無明滅盡，心相不起等等，是證得佛的根本智。成就種種差別業用，是證得佛的后得智。

第二部分解釋意義的差別，分為兩點。首先解釋妄心熏習的意義差別，其次解釋真心熏習的意義差別。現在先說第一點。

妄心熏習的意義有兩種。第一種是分別事識的熏習，使一切凡夫和二乘人厭惡生死的痛苦，根據各自的能力，趨向無上道。第二種是意（末那識）的熏習，使諸位菩薩發心勇猛，迅速進入無住涅槃。第一種分別事識的熏習，是指或者秉持三乘共教，不知道第七識和第八識（阿賴耶識），只是用第六意識修習生空觀，破除見思惑而證得涅槃。或者秉持大乘漸教，雖然知道第七識和第八識，但是因為見思惑深重，畏懼生死，所以先依靠第六識修習生空觀，然後次第修習法空觀等等。所以說根據各自的能力。然而，無論是外凡、內凡菩薩，本來就是趨向菩提的，即使是那些二乘人，也必定會從權教進入實教，所以總的來說是趨向無上道。第二種意的熏習，是指或者是漸教菩薩，進入凈心地，轉第七識，使其與平等性智相應，自然流入大涅槃海。或者是頓教菩薩，從一開始就觀察動心。

【English Translation】 English version The six consciousnesses and the preceding five consciousnesses enable one to see colors (rupa), hear sounds (shabda), smell fragrances (gandha), recite scriptures, have the body illuminated by light, or have the head touched by hand, or the body covered by clothing, and the consciousness receives these. These present actions are imprinted as seeds (in the Alaya consciousness). The second is the internal perfuming of the unconditioned seeds, enabling one to believe and accept, without doubt or slander. Causing the mind of delusion to detest the suffering of birth and death and seek the bliss of Nirvana is the arising of wisdom through hearing, thinking, and cultivating with conditioned (leaky) dharmas. Using this deluded mind's aversion and seeking causes to again perfume the Thusness (Tathata) refers to the conditioned wisdom of hearing, thinking, and cultivating, which internally increases the power of the unconditioned seeds and externally evokes the compassion of all Buddhas and Bodhisattvas. Believing that one's own body possesses the Dharma of Thusness, etc., is the arising of the mind of faith-accomplishment. Because one can thus truly know, etc., is the arising of the mind of understanding and practice. Without discrimination, etc., is the arising of the mind of realization. Because ignorance is extinguished, the mind's appearances do not arise, etc., is the realization of the fundamental wisdom of the Buddha. Accomplishing various differentiated activities is the realization of the Buddha's acquired wisdom.

The second part explains the differences in meaning, divided into two points. First, explain the difference in the meaning of perfuming by the deluded mind, and second, explain the difference in the meaning of perfuming by the true mind. Now, let's talk about the first point.

There are two kinds of perfuming by the deluded mind. The first is the perfuming of the discriminating consciousness, which causes all ordinary people and the two vehicles (Shravakas and Pratyekabuddhas) to detest the suffering of birth and death and, according to their abilities, to move towards the unsurpassed path. The second is the perfuming of the 'manas' (seventh consciousness), which causes all Bodhisattvas to generate courageous minds and quickly enter non-abiding Nirvana. The first type, the perfuming of the discriminating consciousness, refers to either adhering to the common teachings of the Three Vehicles, not knowing the seventh and eighth consciousnesses (Alaya consciousness), but only using the sixth consciousness to cultivate the contemplation of emptiness of self, breaking through the delusions of views and thoughts and attaining Nirvana. Or adhering to the gradual teachings of the Mahayana, although knowing the seventh and eighth consciousnesses, but because the delusions of views and thoughts are heavy and fearing birth and death, first relying on the sixth consciousness to cultivate the contemplation of emptiness of self, and then gradually cultivating the contemplation of emptiness of dharmas, etc. Therefore, it is said according to their abilities. However, whether it is an outer ordinary person, an inner ordinary person, or a Bodhisattva, they are originally moving towards Bodhi, and even those of the Two Vehicles will certainly enter the real teaching from the provisional teaching, so in general, they are moving towards the unsurpassed path. The second type, the perfuming of the 'manas', refers to either a gradual teaching Bodhisattva, entering the pure mind ground, transforming the seventh consciousness, making it correspond to the wisdom of equality, and naturally flowing into the great ocean of Nirvana. Or a sudden teaching Bodhisattva, observing the moving mind from the beginning.

即不生滅。即得入真如門。所謂能觀一切妄念無相。則為證得如來智慧。雖此能觀之心。仍是第六意識。而即以根本無明為所觀境。故名為意熏也。

二釋真熏義別三。初標。二釋。三結判。今初。

真心熏義。亦二種別。一體熏。二用熏　只此心性真如之體。佛與眾生。平等無二。雖本無二而一一佛。一一眾生。乃至一一微塵。各全攬真如為體。非是真如少分。雖一一佛。一一眾生。乃至一一微塵。並是真如全體。然非有多真如。此乃不可思議一心法門。譬如千燈共照。互遍互含。無雜無障礙也。故約佛言。則一切眾生。並是佛心內之眾生。以佛心豎窮橫遍更無外故。約眾生言。則一切諸佛。並是眾生心內之佛。以眾生心豎窮橫遍。更無外故。約我只今現在介爾心言。則一切佛。一切眾生。並是我心內之佛生。以現前介爾之心。豎窮橫遍。更無外故。是謂心佛眾生。三無差別也。所以阿賴耶中本具無漏種子。即我心真如之體。內因欲發。名為體熏。諸佛菩薩果上慈悲大用。即我心真如之用。外緣資助。名為用熏也(凡內外字。皆隨情說。並不在心外也)。

二釋二。初釋體熏。二釋用熏。初中二。初正釋。二釋疑。今初。

體熏者。所謂真如從無始來。具足一切無量無漏。亦具難思勝境界

【現代漢語翻譯】 現代漢語譯本 即不生滅，便能進入真如之門。也就是能夠觀照一切虛妄念頭，了知其本無自性（無相），就證得了如來的智慧。雖然這個能觀的心，仍然是第六意識，但它以根本無明作為觀照的對象，所以稱為意熏。

二、解釋真熏的意義，分為三種：一、標示；二、解釋；三、總結判斷。現在開始第一部分：

真心熏習的意義，也分為兩種：一體熏，二用熏。僅僅是這心性的真如本體，佛與眾生，平等無二。雖然本來沒有差別，但每一尊佛，每一個眾生，乃至每一粒微塵，都完全包含真如作為本體，並非是真如的少部分。雖然每一尊佛，每一個眾生，乃至每一粒微塵，都是真如的全體，然而並非有多個真如。這乃是不可思議的一心法門。譬如千燈共同照耀，互相遍照互相包含，沒有混雜沒有障礙。所以從佛的角度來說，一切眾生，都是佛心內的眾生，因為佛心豎窮橫遍，沒有內外之分。從眾生的角度來說，一切諸佛，都是眾生心內的佛，因為眾生心豎窮橫遍，沒有內外之分。從我當下這一念心的角度來說，一切佛，一切眾生，都是我心內的佛和眾生，因為現前這一念心，豎窮橫遍，沒有內外之分。這就是所謂的心、佛、眾生，三者沒有差別。所以阿賴耶識（Ālaya-vijñāna）中本來就具有無漏種子，就是我心真如的本體，內在的原因想要引發，就稱為體熏。諸佛菩薩果地上慈悲的大用，就是我心真如的作用，外在的因緣資助，就稱為用熏（凡是內外這些字眼，都是隨順情識而說，實際上並不在心外）。

二、解釋，分為兩種：一、解釋體熏；二、解釋用熏。第一部分中又分為兩種：一、正式解釋；二、解釋疑問。現在開始第一部分：

體熏，就是說真如從無始以來，就具足一切無量無漏的功德，也具足難以思議的殊勝境界。

【English Translation】 English version That is, it neither arises nor ceases. Then one can enter the gate of True Thusness (Tathatā). That is, being able to contemplate all illusory thoughts and realize their inherent lack of self-nature (non-form), one attains the wisdom of the Tathāgata (如來). Although this mind that is capable of contemplation is still the sixth consciousness, it takes fundamental ignorance (Avidyā) as the object of contemplation. Therefore, it is called 'intentional perfuming'.

  1. Explaining the meaning of True Perfuming, divided into three parts: 1. Indication; 2. Explanation; 3. Conclusion and Judgment. Now, let's begin with the first part:

The meaning of True Mind perfuming is also divided into two types: 1. Essence Perfuming; 2. Function Perfuming. It is simply that the essence of this mind-nature, True Thusness, is equal and non-dual between Buddhas and sentient beings. Although there is originally no difference, each Buddha, each sentient being, and even each mote of dust, fully encompasses True Thusness as its essence, not just a small part of True Thusness. Although each Buddha, each sentient being, and even each mote of dust, is the entirety of True Thusness, there are not multiple True Thusnesses. This is the inconceivable Dharma gate of the One Mind. It is like a thousand lamps shining together, mutually illuminating and containing each other, without mixing or obstruction. Therefore, from the perspective of the Buddha, all sentient beings are beings within the Buddha's mind, because the Buddha's mind extends vertically and pervades horizontally, with no outside. From the perspective of sentient beings, all Buddhas are Buddhas within the minds of sentient beings, because the minds of sentient beings extend vertically and pervade horizontally, with no outside. From the perspective of my present, momentary mind, all Buddhas and all sentient beings are the Buddhas and beings within my mind, because the present, momentary mind extends vertically and pervades horizontally, with no outside. This is what is meant by the mind, Buddha, and sentient beings being without difference. Therefore, the Ālaya-vijñāna (阿賴耶識) inherently possesses uncontaminated seeds, which are the essence of my mind's True Thusness. When the internal cause desires to arise, it is called Essence Perfuming. The great compassionate function of the Buddhas and Bodhisattvas on the fruition ground is the function of my mind's True Thusness. External conditions provide assistance, which is called Function Perfuming (All the words 'internal' and 'external' are spoken according to emotions and are not actually outside the mind).

  1. Explanation, divided into two parts: 1. Explaining Essence Perfuming; 2. Explaining Function Perfuming. The first part is further divided into two parts: 1. Formal Explanation; 2. Explaining Doubts. Now, let's begin with the first part:

Essence Perfuming means that True Thusness, from beginningless time, is complete with all immeasurable and uncontaminated merits, and also possesses inconceivable and supreme realms.

用。常無間斷熏眾生心。以此力故。令諸眾生厭生死苦。求涅槃樂。自信己身有真實法。發心修行　真如者。體大也無量無漏者。相大也。勝境界用者。用大也。眾生之心。全攬真如體大為體。故本具此相大用大也。如人迷方。方仍不動。如水成冰。冰之濕性如故。則融相潤用亦複本具。即此名為阿賴耶中無漏種子。譬如冰中融潤之性。不離於冰。而與冰違。所以無漏道起。則舍賴耶及異熟名也。

二釋疑二。初疑問。二答釋。今初。

問。若一切眾生。同有真如。等皆熏習。云何而有信不信者。從初發意乃至涅槃。前後不同。無量差別。如是一切。悉應齊等　問意有二。一者同有真如。則不應有信不信。二者等皆熏習。則應一時發意。一時修行。乃至一時涅槃。不應復有前後。尤不應有退與不退。三乘一乘。若漸若頓。無量差別也。

二答釋二。初直約無明煩惱厚薄釋。二更約因緣互相成辨釋。今初。

答。雖一切眾生。等有真如。然無始來。無明厚薄。自性差別。過恒河沙。我見愛等。纏縛煩惱。亦復如是。唯如來智之所能知。故令信等前後差別　無明厚。則信心難生。無明薄。則信心易發。煩惱厚。則難斷。煩惱薄。則易除。而無明煩惱。又各有界外界內之不同。故唯如來能盡知也。

【現代漢語翻譯】 現代漢語譯本： 用。它持續不斷地熏習眾生的心。憑藉這種力量，使一切眾生厭惡生死的痛苦，尋求涅槃（Nirvana，寂滅）的快樂，堅信自身具有真實的佛法，從而發心修行。真如（Tathata，如實不虛的本性）的本體是廣大的，無量無漏（Anasrava，沒有煩惱）是真如的相用廣大。眾生的心，完全包含真如的本體，因此本來就具備這種相用。如同人迷失方向，方向本身並沒有改變；如同水變成冰，冰的濕性依然存在，那麼融化時的潤澤作用也本來就具備。這就是所謂的阿賴耶識（Alaya-vijnana，藏識）中的無漏種子。譬如冰中融化的潤澤之性，不離開冰，但又與冰不同。所以當無漏之道生起時，就會捨棄阿賴耶識以及異熟（Vipaka，果報）之名。 二、解釋疑問（二）。首先是提問，然後是解答。現在是提問。 問：如果一切眾生，都同樣具有真如，同樣受到熏習，為什麼會有相信和不相信的人呢？從最初發心到最終涅槃，前後不同，存在無量的差別。像這樣的一切，都應該完全相同才對？提問的含義有二：一是同樣具有真如，就不應該有相信和不相信的區別；二是同樣受到熏習，就應該同時發心，同時修行，乃至同時涅槃，不應該再有先後，更不應該有退轉和不退轉，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）和一乘（Ekayana，唯一佛乘），漸悟和頓悟，存在無量的差別。 二、解答疑問（二）。首先是直接從無明（Avidya，迷惑無知）煩惱（Klesha，使人煩惱的心理活動）的厚薄來解釋，然後是從因緣（Hetu-pratyaya，原因和條件）互相成就的角度來解釋。現在是首先從無明煩惱的厚薄來解釋。 答：雖然一切眾生，都同樣具有真如，但是從無始以來，無明的厚薄，自性的差別，多如恒河沙數。我見（Atma-drishti，執著于自我的見解）、愛等纏縛煩惱，也是如此。只有如來（Tathagata，佛的稱號）的智慧才能完全瞭解。因此導致相信與否等前後存在差別。無明深厚，則信心難以產生；無明淺薄，則信心容易發起。煩惱深重，則難以斷除；煩惱輕微，則容易去除。而且無明煩惱，又各有界內界外之不同，所以只有如來才能完全知曉。

【English Translation】 English version: It constantly and uninterruptedly熏習(xunxi, influence by repeated contact) the minds of all sentient beings. Because of this power, it causes all sentient beings to厭(yan, be weary of) the suffering of 生死(shengsi, birth and death) and seek the joy of 涅槃(Nirvana, extinction of suffering), firmly believing that they possess the true Dharma, and thus resolve to cultivate. The 體大(tǐ dà, essence) of 真如(Tathata, suchness) is vast, and the 無量無漏(wúliàng wúlòu, immeasurable and without outflows) is the 相大(xiàng dà, aspect) and 用大(yòng dà, function) of 真如(Tathata, suchness). The minds of sentient beings completely encompass the essence of 真如(Tathata, suchness), therefore they inherently possess this 相大(xiàng dà, aspect) and 用大(yòng dà, function). Just as when a person loses direction, the direction itself does not change; just as when water turns into ice, the wet nature of the ice remains, then the潤(rùn, moistening) function when it melts is also inherently present. This is what is called the 無漏種子(wúlòu zhǒngzǐ, seed of non-outflow) in 阿賴耶識(Alaya-vijnana, store consciousness). For example, the潤(rùn, moistening) nature of melting in ice does not leave the ice, but is different from the ice. Therefore, when the path of 無漏(wúlòu, non-outflow) arises, it abandons the name of 阿賴耶識(Alaya-vijnana, store consciousness) and 異熟(Vipaka, different maturation). Two, Explaining Doubts (Two). First is the question, then the answer. Now is the question. Question: If all sentient beings equally possess 真如(Tathata, suchness) and are equally熏習(xunxi, influenced), why are there those who believe and those who do not believe? From the initial resolve to the final 涅槃(Nirvana, extinction of suffering), there are differences before and after, and countless distinctions. Everything like this should be completely the same, right? The meaning of the question is twofold: first, if they equally possess 真如(Tathata, suchness), there should be no distinction between believing and not believing; second, if they are equally熏習(xunxi, influenced), they should simultaneously resolve, simultaneously cultivate, and even simultaneously attain 涅槃(Nirvana, extinction of suffering), there should be no before and after, and even more so, there should be no 退轉(tuìzhuǎn, regression) and 不退轉(bùtuìzhuǎn, non-regression), 三乘(Triyana, Three Vehicles) and 一乘(Ekayana, One Vehicle), gradual and sudden, there are countless distinctions. Two, Answering Doubts (Two). First is to explain directly from the thickness of 無明(Avidya, ignorance) and 煩惱(Klesha, affliction), then from the perspective of 因緣(Hetu-pratyaya, causes and conditions) mutually accomplishing each other. Now is to first explain from the thickness of 無明(Avidya, ignorance) and 煩惱(Klesha, affliction). Answer: Although all sentient beings equally possess 真如(Tathata, suchness), from beginningless time, the thickness of 無明(Avidya, ignorance) and the differences in nature are as numerous as the sands of the Ganges River. 我見(Atma-drishti, self-view), love, and other纏縛煩惱(chánfù fánnǎo, entangling afflictions) are also like this. Only the wisdom of 如來(Tathagata, Thus Come One) can fully understand. Therefore, it leads to differences before and after, such as believing or not believing. If 無明(Avidya, ignorance) is deep, then faith is difficult to arise; if 無明(Avidya, ignorance) is shallow, then faith is easy to arise. If 煩惱(Klesha, affliction) is heavy, then it is difficult to cut off; if 煩惱(Klesha, affliction) is light, then it is easy to remove. Moreover, 無明(Avidya, ignorance) and 煩惱(Klesha, affliction) each have differences within and without the 界(jiè, realm), so only 如來(Tathagata, Thus Come One) can fully know.

二更約因緣互相成辨釋

又諸佛法。有因有緣。因緣具足。事乃成辨。如木中火性。是火正因若無人知。或雖有知而不施功。欲令出火。焚燒木者。無有是處。眾生亦爾。雖有真如體熏因力。若不遇佛諸菩薩等善知識緣。或雖遇緣。而不修勝行。不生智慧不斷煩惱。能得涅槃。無有是處　木中火性。譬賴耶中無漏種也若無人知。譬不遇善知識緣也。不施功譬不修勝行也。出火。譬生智慧也。燒木。譬斷煩惱。壞和合識也。法合可知。

又復雖有善知識緣。倘內無真實習因力。亦必不能厭生死苦。求涅槃樂　此如極濕之木。不能即鑽出火也。瑜伽依此。權立五性差別。以其無明煩惱尤厚。覆無漏種。雖有而竟似無故也。

要因緣具足。乃能如是。云何具足。謂自相續中。有熏習力。諸佛菩薩。慈悲攝護乃能厭生死苦。信有涅槃。種諸善根。修習成熟。以是復值諸佛菩薩。示教利喜。令修勝行。乃至成佛。入于涅槃　自相續中。謂全攬真如以為阿賴耶識。此識無始展轉傳來。依之建立假名眾生。雖唸唸滅。即唸唸生。恒轉如流。故名自相續也。有熏習力者。一無始本住種性熏。二積劫聞所成種熏。此二皆名為內因也。諸佛菩薩慈悲攝護者。一平等緣攝護。二差別緣攝護。此二皆名為外緣也。須

【現代漢語翻譯】 現代漢語譯本 二更約因緣互相成辨釋

再者，一切佛法，皆由因和緣構成。因緣和合，事情才能成就。比如木頭中的火性，是火的正因。如果無人知曉，或者即使知曉卻不加以利用，想要從中取出火來焚燒木頭，是不可能的。眾生也是如此，雖然有真如（Tathata）本體的熏習因力，如果不能遇到佛、諸菩薩等善知識的緣分，或者即使遇到緣分，卻不修習殊勝的修行，不生起智慧，不斷除煩惱，想要得到涅槃（Nirvana），也是不可能的。木頭中的火性，譬如阿賴耶識（Alaya-vijnana）中的無漏種子。如果無人知曉，譬如沒有遇到善知識的緣分。不加以利用，譬如不修習殊勝的修行。取出火，譬如生起智慧。焚燒木頭，譬如斷除煩惱，壞滅和合識。其中的道理可以類推得知。

又，即使有善知識的緣分，倘若自身沒有真實的習因力，也必定不能厭離生死之苦，尋求涅槃之樂。這就像極其潮濕的木頭，不能立刻鉆木取火一樣。《瑜伽師地論》（Yogacarabhumi-sastra）依此權且立下五種根性的差別，因為他們的無明煩惱特別深厚，覆蓋了無漏種子，即使有也好像沒有一樣。

必須因緣具足，才能如此。如何才算具足？就是說在自身的相續中，有熏習的力量，諸佛菩薩以慈悲心攝受護念，才能厭離生死之苦，相信有涅槃的存在，種下各種善根，修習成熟。因此再次遇到諸佛菩薩，為他們開示教導，給予利益和喜悅，使他們修習殊勝的修行，乃至成佛，進入涅槃。自身的相續中，是指完全包含真如而成為阿賴耶識。此識從無始以來輾轉相傳，依靠它建立假名眾生。雖然唸唸滅去，卻又唸唸生起，恒常流轉，所以叫做自相續。有熏習的力量，一是無始以來本有的種性熏習，二是積累多劫聽聞佛法所形成的種性熏習。這兩種都叫做內因。諸佛菩薩慈悲攝護，一是平等的因緣攝護，二是差別的因緣攝護。這兩種都叫做外緣。必須……

【English Translation】 English version Section on the Mutual Completion and Elucidation of Conditions and Causes in the Second Watch

Furthermore, all Buddha-dharmas (teachings of the Buddha) are composed of causes and conditions. Only when causes and conditions are complete can a matter be accomplished. For example, the fire element within wood is the direct cause of fire. If no one knows about it, or even if they know but do not put in effort to extract the fire to burn the wood, it is impossible. Sentient beings are the same. Although they have the power of the perfuming cause of the true suchness (Tathata), if they do not encounter the conditions of virtuous friends such as Buddhas and Bodhisattvas, or even if they encounter such conditions but do not cultivate superior practices, do not generate wisdom, and do not cut off afflictions, it is impossible to attain Nirvana (liberation). The fire element within wood is like the undefiled seed in the Alaya-vijnana (storehouse consciousness). If no one knows about it, it is like not encountering the conditions of virtuous friends. Not putting in effort is like not cultivating superior practices. Extracting fire is like generating wisdom. Burning wood is like cutting off afflictions and destroying the aggregate consciousness. The principle can be understood by analogy.

Moreover, even if there are conditions of virtuous friends, if one does not have the power of real habitual causes within, one will certainly not be able to厭離(yanli) the suffering of birth and death and seek the joy of Nirvana. This is like extremely damp wood, which cannot immediately produce fire by drilling. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) provisionally establishes the five natures based on this, because their ignorance and afflictions are particularly deep, covering the undefiled seeds, so even if they exist, they seem to be non-existent.

It is necessary for causes and conditions to be complete in order to be like this. How is it complete? It means that in one's own continuum, there is the power of perfuming, and the Buddhas and Bodhisattvas compassionately embrace and protect, so that one can厭離(yanli) the suffering of birth and death, believe in the existence of Nirvana, plant various roots of goodness, and cultivate them to maturity. Therefore, one encounters the Buddhas and Bodhisattvas again, who reveal teachings, bestow benefits and joy, and enable them to cultivate superior practices, until they attain Buddhahood and enter Nirvana. In one's own continuum refers to fully encompassing the true suchness to become the Alaya-vijnana. This consciousness has been transmitted from beginningless time, and based on it, the provisional name of sentient beings is established. Although thoughts cease moment by moment, they also arise moment by moment, constantly flowing, hence it is called one's own continuum. Having the power of perfuming means: first, the perfuming of the inherent nature residing from beginningless time; second, the perfuming of the nature formed by hearing the Dharma accumulated over many kalpas. Both of these are called internal causes. The compassionate embrace and protection of the Buddhas and Bodhisattvas means: first, the embrace and protection of equal conditions; second, the embrace and protection of differentiated conditions. Both of these are called external conditions. It is necessary...

知必要差別攝護。及聞所成種熏。方能展轉增其勝因勝緣。以至成佛入大涅槃耳。初釋體熏竟。

二釋用熏二。初略標。二各釋。今初。

用熏者。即是眾生外緣之力。有無量義。略說二種。一差別緣。二平等緣　真如無二。亦無不二。以無二故。一切生佛。唯一真如。以無不二故。一一生。一一佛。各皆全體真如。以無二故。即無能熏所熏。以無不二故。得論能熏所熏。又設唯無二。固無能熏所熏。設唯無不二。亦無能熏所熏。以生與佛一向二故。生不能感。佛不能應。今由不二而二。乃得論用熏也。又由無二即無不二。所以有差別緣。由無不二即是無二。所以有平等緣。又由有差別緣。故佛不能度無緣者。有平等緣。故佛度生終不休息也。

二各釋二。初釋差別緣。二釋平等緣。今初。

差別緣者。謂諸眾生從初發心乃至成佛。蒙佛菩薩等諸善知識。隨所應化而為現身。或為父母。或為妻子。或為眷屬。或為僕使。或為知友。或作冤家。或復示現天等形。或以四攝。或以六度。乃至一切菩薩提行緣。以大悲柔軟心。廣大福智藏。熏所應化一切眾生。令其見聞。乃至憶念如來等形。增長善根。此緣有二。一近緣。速得菩提故。二遠緣。久遠方得故。此二差別。復各二種。一增行緣。二入道

【現代漢語翻譯】 現代漢語譯本 知曉必要的差別並加以攝護，以及通過聽聞佛法所形成的熏習，才能逐漸增長殊勝的因和殊勝的緣，最終成就佛果，進入大涅槃。初釋體熏完畢。 二、解釋用熏，分為兩部分：首先是簡略地標示，然後是分別解釋。現在開始第一部分。 用熏，指的是眾生外在因緣的力量，具有無量的意義。簡略地說，有兩種：一是差別緣，二是平等緣。真如（Tathata，如實、不變的本性）既不是『二』，也不是『不二』。因為『無二』，所以一切眾生和佛，都只有一個真如。因為『無不二』，所以每一個眾生，每一尊佛，都各自全體具備真如。因為『無二』，所以沒有能熏和所熏。因為『無不二』，所以可以討論能熏和所熏。如果只有『無二』，當然沒有能熏和所熏。如果只有『無不二』，也沒有能熏和所熏。因為眾生與佛始終是二元的對立，眾生無法感應，佛也無法迴應。現在因為『不二而二』，才能討論用熏。又因為『無二』即是『無不二』，所以有差別緣。因為『無不二』即是『無二』，所以有平等緣。又因為有差別緣，所以佛不能度化沒有緣分的人。因為有平等緣，所以佛度化眾生永不停止。 二、分別解釋，分為兩部分：首先解釋差別緣，然後解釋平等緣。現在開始第一部分。 差別緣，指的是眾生從最初發心乃至成佛，蒙受佛、菩薩等諸善知識的教導，隨著所應度化的對象而示現不同的身形，或者作為父母，或者作為妻子，或者作為眷屬，或者作為僕人，或者作為知心朋友，或者扮演冤家的角色，或者示現天人等形象，或者運用四攝法（佈施、愛語、利行、同事），或者運用六度（佈施、持戒、忍辱、精進、禪定、智慧），乃至一切菩薩的修行行為，以大悲柔軟的心，廣大的福德智慧寶藏，熏習所應度化的一切眾生，讓他們見聞，乃至憶念如來等形象，增長善根。這種緣分有兩種：一是近緣，能夠迅速獲得菩提（Bodhi，覺悟）；二是遠緣，需要經過長久的時間才能獲得。這兩種差別，又各有兩種：一是增進行緣，二是入道緣。

【English Translation】 English version Knowing the necessary distinctions and protecting them, as well as the cultivation arising from hearing the Dharma, one can gradually increase the superior causes and conditions, ultimately attaining Buddhahood and entering Great Nirvana. The initial explanation of the Essence-Cultivation is complete. Second, explaining the Function-Cultivation, which is divided into two parts: first, a brief indication, and then separate explanations. Now, we begin with the first part. Function-Cultivation refers to the power of external conditions for sentient beings, possessing limitless meanings. Briefly speaking, there are two types: first, Differentiated Conditions; second, Equal Conditions. Suchness (Tathata, the true and unchanging nature) is neither 'two' nor 'not-two'. Because of 'non-duality', all sentient beings and Buddhas are one single Suchness. Because of 'non-non-duality', each and every sentient being, each and every Buddha, fully possesses the entirety of Suchness. Because of 'non-duality', there is no subject or object of cultivation. Because of 'non-non-duality', the subject and object of cultivation can be discussed. If there were only 'non-duality', there would certainly be no subject or object of cultivation. If there were only 'non-non-duality', there would also be no subject or object of cultivation. Because sentient beings and Buddhas are always dualistic opposites, sentient beings cannot sense, and Buddhas cannot respond. Now, because of 'non-duality yet duality', Function-Cultivation can be discussed. Furthermore, because 'non-duality' is 'non-non-duality', there are Differentiated Conditions. Because 'non-non-duality' is 'non-duality', there are Equal Conditions. Moreover, because there are Differentiated Conditions, Buddhas cannot liberate those without affinity. Because there are Equal Conditions, Buddhas never cease liberating sentient beings. Second, separate explanations, divided into two parts: first, explaining Differentiated Conditions, and then explaining Equal Conditions. Now, we begin with the first part. Differentiated Conditions refer to sentient beings, from their initial aspiration to enlightenment up to their attainment of Buddhahood, receiving the teachings of Buddhas, Bodhisattvas, and other virtuous teachers, manifesting different forms according to the beings they should convert, either as parents, or as spouses, or as relatives, or as servants, or as close friends, or playing the role of enemies, or manifesting as celestial beings, or using the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), or using the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom), and even all the practices of a Bodhisattva, using a heart of great compassion and gentleness, a vast treasury of merit and wisdom, cultivating all sentient beings who should be converted, allowing them to see, hear, and even remember the forms of the Tathagata, increasing their roots of goodness. These conditions are of two types: first, Near Conditions, which allow one to quickly attain Bodhi (Enlightenment); second, Distant Conditions, which require a long time to attain. These two distinctions are further divided into two types each: first, Conditions for Increasing Practice; second, Conditions for Entering the Path.

緣　從初發心乃至成佛。即是無漏種現體熏。內因為能感也。隨所應化而為現身。即是果上真如用熏。外緣為能應也。或為父母。乃至天王等形。令其見也。或以四攝乃至菩提行緣。令其見且聞也。或作冤家者。如提婆達多等。余皆可知。四攝。謂佈施。愛語。利行。同事。六度。謂施。戒忍進禪慧。菩提行。謂四種三昧。三十七道品等。無量行門。大悲柔軟心者。同體大悲。視諸眾生。猶如自己。無粗獷也。廣大福智藏者。圓極修德。等真法性。恒作利益。無窮盡也。熏所應化令其見聞者。即是感應道交也。乃至憶念如來等形增長善根者。不唯見聞應化事法。能為增上勝緣。即如來及菩薩等所有形像。令人憶念瞻禮。並屬真如用熏。良以三身宛然。四德無減故也。速得菩提。名近緣。久遠方得。名遠緣。可見從初發心乃至成佛。並賴善知識緣也。從初發心。即賴此緣增行入道。乃至成佛。亦賴此緣增行入道。可見若欲增行入道。並賴善知識緣也。福德緣因。名增行緣。智慧了因。名入道緣。

二釋平等緣

平等緣者。謂一切諸佛及諸菩薩。以平等智慧。平等志願。普欲拔濟一切眾生。任運相續。常無斷絕。以此智愿熏眾生故。令其憶念諸佛菩薩。或見或聞而作利益(令其)入凈三昧。隨所斷障。得無礙

【現代漢語翻譯】 現代漢語譯本 緣：從最初發心直至成佛，就是無漏種子顯現本體的熏習，內在原因作為能感之因。隨著所應教化之對象而顯現身形，這是果地上真如的功用熏習，外在因緣作為能應之緣。或者化現為父母，乃至天王等形象，使他們得見。或者以四攝（佈施、愛語、利行、同事）乃至菩提行緣，使他們得見且聽聞。或者作為冤家，如提婆達多（Devadatta）等。其餘情況可以依此類推。四攝指的是佈施、愛語、利行、同事。六度指的是佈施、持戒、忍辱、精進、禪定、智慧。菩提行指的是四種三昧（samadhi）、三十七道品等無量行門。具有大悲柔軟心的人，具有同體大悲，看待一切眾生，猶如自己，沒有粗暴獷野之心。具有廣大福智藏的人，圓滿達到修德的極致，等同於真如法性，恒常利益眾生，無窮無盡。熏習所應教化之人，使他們得見聽聞，這就是感應道交。乃至憶念如來（Tathagata）等形象，增長善根，不僅僅是見聞應化之事法，能作為增上殊勝之緣，即如來及菩薩（Bodhisattva）等所有形象，令人憶念瞻仰禮拜，都屬於真如功用熏習。實在是因為三身（Trikaya）宛然存在，四德（Nitya, Sukha, Atma, Subha）沒有減損的緣故。迅速獲得菩提（Bodhi），稱為近緣。長久遙遠才能獲得，稱為遠緣。可見從最初發心乃至成佛，都依賴善知識的因緣。從最初發心，就依賴此緣增長修行進入佛道，乃至成佛，也依賴此緣增長修行進入佛道。可見如果想要增長修行進入佛道，都依賴善知識的因緣。福德的緣起，稱為增行緣。智慧的了悟，稱為入道緣。

二、解釋平等緣

平等緣指的是，一切諸佛及諸菩薩，以平等智慧、平等志願，普遍想要救拔濟度一切眾生，自然而然地相續不斷絕。用這種智慧和願力熏習眾生，使他們憶念諸佛菩薩，或者見到或者聽到，從而產生利益，（使他們）進入清凈三昧（samadhi），隨著所斷除的障礙，獲得無礙。

【English Translation】 English version Conditions: From the initial aspiration to enlightenment, it is the taintless seed manifesting the essence of the original substance through perfuming. The internal cause serves as the potential to induce. Manifesting forms according to those who are to be transformed, this is the perfuming of the function of Suchness (Tathata) on the fruition ground. The external condition serves as the potential to respond. Or transforming into forms such as parents, even celestial kings, to allow them to see. Or using the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) and even the conditions of Bodhi practices, to allow them to see and hear. Or acting as enemies, such as Devadatta (提婆達多). The rest can be inferred. The Four Embracing Dharmas refer to giving, kind speech, beneficial action, and cooperation. The Six Perfections refer to giving, morality, patience, diligence, meditation, and wisdom. Bodhi practices refer to the Four Samadhis (四種三昧), the Thirty-seven Limbs of Enlightenment, and countless practices. Those with a heart of great compassion and gentleness possess the great compassion of oneness, viewing all beings as themselves, without roughness or wildness. Those with a vast treasury of merit and wisdom have perfectly attained the ultimate in cultivating virtue, equal to the true nature of Dharma, constantly benefiting beings, without end. Perfuming those who are to be transformed, allowing them to see and hear, this is the interaction of the path of response. Even remembering the forms of the Tathagata (如來), increasing good roots, it is not only the events and dharmas of seeing and hearing transformation that can serve as a superior condition, but also all the forms of the Tathagata and Bodhisattvas (菩薩), causing people to remember, contemplate, and pay homage, all belong to the perfuming of the function of Suchness. This is because the Three Bodies (Trikaya 三身) are clearly present, and the Four Virtues (Nitya, Sukha, Atma, Subha 四德) are undiminished. Quickly attaining Bodhi (菩提) is called a near condition. Attaining it after a long time is called a distant condition. It can be seen that from the initial aspiration to enlightenment, one relies on the conditions of good teachers. From the initial aspiration, one relies on this condition to increase practice and enter the path, and even to attain enlightenment, one also relies on this condition to increase practice and enter the path. It can be seen that if one wishes to increase practice and enter the path, one relies on the conditions of good teachers. The cause of merit and virtue is called the condition for increasing practice. The cause of understanding through wisdom is called the condition for entering the path.

Two: Explanation of the Condition of Equality

The condition of equality refers to all Buddhas and Bodhisattvas, with equal wisdom and equal vows, universally desiring to liberate and save all beings, naturally and continuously, without interruption. Using this wisdom and vow to perfume beings, causing them to remember the Buddhas and Bodhisattvas, or seeing or hearing them, thereby creating benefit, (causing them) to enter pure Samadhi (三昧), and according to the obstacles that are severed, attaining unobstructedness.

眼。于唸唸中。一切世界。平等現見無量諸佛及諸菩薩　平等智慧。即了達一切生佛唯一真如之智慧也。有此平等智慧。則必有平等志願。所謂無作四弘誓也。發僧那於始心。終大悲以赴難。所以任運無斷。熏眾生也。凈三昧。即是真如三昧。隨所斷障等者。如初地斷異生性障。能見百世界中諸佛菩薩。二地斷邪行障。能見千世界中諸佛菩薩。乃至地地轉增。具如華嚴十地品中所明也。二釋真熏義別中。初標。二釋竟。

三結判

此體用熏復有二別。一未相應二已相應。未相應者。謂凡夫二乘。初行菩薩。以依意意識熏。唯依信力修行。未得無分別心修行。未與真如體相應故。未得自在業修行。未與真如用相應故　凡夫。謂三乘外凡。二乘。謂有學無學。初行菩薩。謂內凡也。二乘不知有第七識。唯依第六修生空觀。名為依意識熏。菩薩已知有第七識。雖依第六修法空觀。即名依意及意識熏。然第七識。未能轉與平等性智相應。第六識。未能轉與法空無漏妙觀察智相應。雖得生空妙觀察智。未是大乘根本無分別智。以其未證法空所顯真如體故。既未證體。何能起后得無分別智。而成真如自在業用也哉。

已相應者。謂法身菩薩。得無分別心。與一切如來自體相應故。得自在業。與一切如來智用相應

【現代漢語翻譯】 現代漢語譯本 眼。在每個念頭中，一切世界，平等顯現，能見到無量諸佛（Buddha，覺悟者）及諸菩薩（Bodhisattva，追求覺悟的修行者）。平等智慧，就是了達一切眾生與佛唯一真如（Tathata，事物的真實本性）的智慧。有了這種平等智慧，就必然有平等志願，就是所謂的無作四弘誓願。從最初的發心，到最終的大悲心去救助苦難，所以自然而然地持續不斷地熏習眾生。凈三昧（Samadhi，專注狀態），就是真如三昧。隨著所斷除的障礙不同，例如初地菩薩斷除異生性障，能見到百世界中的諸佛菩薩；二地菩薩斷除邪行障，能見到千世界中的諸佛菩薩，乃至各個菩薩地的境界逐漸增進，具體如《華嚴經·十地品》中所闡述的。以上是第二部分解釋真熏的意義差別，分為初標和解釋兩部分。 三、總結判斷 這種體用熏習又有兩種區別：一是未相應，二是已相應。未相應，指的是凡夫、二乘（聲聞乘和緣覺乘的修行者）、初行菩薩，因為他們依靠意意識熏習，僅僅依靠信力修行，沒有得到無分別心修行，所以沒有與真如本體相應；沒有得到自在業修行，所以沒有與真如作用相應。凡夫，指的是三乘之外的凡夫。二乘，指的是有學位的和無學位的修行者。初行菩薩，指的是內凡。二乘不知道有第七識（末那識，Manas-vijnana，持續的自我意識），僅僅依靠第六識（意識，Vijnana，分別意識）修習生空觀。菩薩已經知道有第七識，雖然依靠第六識修習法空觀，也稱為依靠意和意識熏習。然而，第七識未能轉變為與平等性智相應，第六識未能轉變為與法空無漏妙觀察智相應。雖然得到了生空妙觀察智，但不是大乘根本無分別智，因為他們沒有證得法空所顯現的真如本體。既然沒有證得本體，又怎麼能生起后得無分別智，成就真如自在的業用呢？ 已相應，指的是法身菩薩，他們得到無分別心，與一切如來自體相應；得到自在業，與一切如來智用相應。

【English Translation】 English version Eye. In every thought, all worlds are equally manifested, seeing immeasurable Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, one who seeks awakening). Equal wisdom is the wisdom that understands that all beings and Buddhas are one true Tathata (Tathata, the true nature of things). With this equal wisdom, there must be equal vows, which are the so-called uncreated Four Great Vows. From the initial aspiration to the final great compassion to help those in distress, it naturally and continuously influences sentient beings. Pure Samadhi (Samadhi, a state of concentration) is true Tathata Samadhi. Depending on the obstacles that are removed, for example, a Bodhisattva on the first Bhumi (stage) removes the obstacle of being an ordinary being and can see Buddhas and Bodhisattvas in a hundred worlds; a Bodhisattva on the second Bhumi removes the obstacle of wrong conduct and can see Buddhas and Bodhisattvas in a thousand worlds, and so on, with the realms of each Bodhisattva stage gradually increasing, as explained in the Ten Bhumis Chapter of the Avatamsaka Sutra. The above is the second part explaining the difference in the meaning of true influence, divided into the initial statement and explanation. 3. Conclusion and Judgment This influence of essence and function has two distinctions: one is non-correspondence, and the other is correspondence. Non-correspondence refers to ordinary people, the Two Vehicles (practitioners of the Sravaka and Pratyekabuddha vehicles), and Bodhisattvas in the initial stages of practice, because they rely on the influence of the Manas-vijnana (Manas-vijnana, continuous self-consciousness) and Vijnana (Vijnana, discriminating consciousness), relying only on the power of faith to practice, without attaining the practice of non-discriminating mind, so they do not correspond to the true nature of Tathata; without attaining the practice of unhindered karma, so they do not correspond to the function of Tathata. Ordinary people refer to ordinary people outside the Three Vehicles. The Two Vehicles refer to practitioners with and without learning. Bodhisattvas in the initial stages of practice refer to inner ordinary people. The Two Vehicles do not know that there is a seventh consciousness (Manas-vijnana, continuous self-consciousness), relying only on the sixth consciousness (Vijnana, discriminating consciousness) to practice the contemplation of the emptiness of self. Bodhisattvas already know that there is a seventh consciousness, although they rely on the sixth consciousness to practice the contemplation of the emptiness of phenomena, it is also called relying on the influence of the Manas-vijnana and Vijnana. However, the seventh consciousness has not been transformed to correspond to the Wisdom of Equality, and the sixth consciousness has not been transformed to correspond to the Wonderful Observing Wisdom without outflows of the emptiness of phenomena. Although they have attained the Wonderful Observing Wisdom of the emptiness of self, it is not the fundamental non-discriminating wisdom of the Mahayana, because they have not realized the true nature of Tathata manifested by the emptiness of phenomena. Since they have not realized the essence, how can they generate the subsequent non-discriminating wisdom and achieve the unhindered function of Tathata? Correspondence refers to Dharmakaya Bodhisattvas, who have attained the non-discriminating mind, corresponding to the self-essence of all Tathagatas; and have attained unhindered karma, corresponding to the wisdom and function of all Tathagatas.

故。唯依法力。任運修行。熏習真如。滅無明故　法身菩薩。謂漸教初歡喜地。頓教初發心住也。所證真如。即是一切如來自體。無二體故。既已分證其體。即必分同其用。故華嚴云。初發心時。便成正覺。清凈妙法身。湛然應一切也。此後並是無功用道。故云任運修行等。三釋熏習凈法竟。

四結判斷與不斷

複次染熏習。從無始來不斷。成佛乃斷。凈熏習。盡于未來。畢竟無斷以真如法熏習故。妄心則滅。法身顯現。用熏習起故無有斷　染至成佛乃斷。所謂無明無始而有終也。凈則畢竟無斷。所謂始覺有始而無終也。染凈皆依真如本覺。所謂本覺無始而無終也。譬如依方故迷。迷與方皆無始。依迷有悟。悟與方皆無終。方外別無迷悟。迷悟之外亦別無方。以不變之方。必隨迷悟兩緣。故真如即生滅。以迷悟兩緣。終不能令方改。故生滅即真如。然迷則違方而舉足咸非。悟則順方而去來如意。故須返迷歸悟也。問。唯識論云。佛果更無能熏所熏。今云用熏習起故無有斷。如何會通。答。今言妄心滅法身顯。即唯識佛無能熏所熏義也。唯識論言。所化有情為盡期故。窮未來際。四智心品無斷無盡。即今用熏習無斷義也。思之。初正釋生滅因緣相竟。

二顯示大乘體相用者。由前立義分云。此心生滅

【現代漢語翻譯】 現代漢語譯本：因此，唯有依靠佛法的力量，任憑自然地修行，用真如的智慧熏習，才能滅除無明。這裡的『法身菩薩』，指的是漸教中的初歡喜地菩薩，以及頓教中的初發心住菩薩。他們所證悟的真如，就是一切如來的自性本體，沒有第二個本體。既然已經分證了真如的本體，就必定會分同於真如的作用。所以《華嚴經》說：『初發心時，便成正覺，清凈妙法身，湛然應一切。』此後的修行都是無功用道，所以說『任運修行』等等。以上是第三個方面，解釋熏習清凈的佛法完畢。 第四個方面，總結判斷是否斷滅： 再者，染污的熏習，從無始以來就沒有斷絕，直到成佛才能斷除。而清凈的熏習，則會持續到未來，畢竟不會斷絕，因為用真如的佛法熏習的緣故。妄心因此滅除，法身顯現，因為熏習的作用生起，所以沒有斷絕。染污的熏習直到成佛才能斷除，也就是說無明是無始而有終的。清凈的熏習畢竟不會斷絕，也就是說始覺是有始而無終的。染污和清凈都依賴於真如本覺，也就是說本覺是無始而無終的。譬如依靠方位所以迷路，迷路和方位都是無始的；依靠迷路而有覺悟，覺悟和方位都是無終的。方位之外沒有其他的迷悟，迷悟之外也沒有其他的方位。以不變的方位，必定隨著迷悟兩種因緣而變化，所以真如即是生滅。以迷悟兩種因緣，始終不能讓方位改變，所以生滅即是真如。然而迷路時違背方位，舉步維艱；覺悟時順應方位，去來如意。所以必須返迷歸悟。有人問：『《唯識論》說，佛果不再有能熏和所熏，現在說熏習的作用生起所以沒有斷絕，如何會通？』回答：現在說妄心滅除，法身顯現，就是《唯識論》中佛沒有能熏和所熏的含義。而《唯識論》說，所教化的有情爲了達到究竟的緣故，窮盡未來際，四智心品沒有斷絕，就是現在熏習的作用沒有斷絕的含義。仔細思考。以上是第一個方面，正式解釋生滅的因緣相完畢。 第二個方面，顯示大乘的體、相、用：由於前面立義分中說：『此心生滅』

【English Translation】 English version: Therefore, only by relying on the power of the Dharma, naturally cultivating, and熏習(xun xi, perfuming, influencing) with 真如(zhen ru, Suchness, the true nature of reality), can we extinguish 無明(wu ming, ignorance). The '法身菩薩(fa shen pu sa, Dharmakaya Bodhisattva)' here refers to the 初歡喜地(chu huan xi di, the first ground of joy) Bodhisattva in the gradual teaching and the 初發心住(chu fa xin zhu, the initial stage of abiding in the mind of enlightenment) Bodhisattva in the sudden teaching. The 真如(zhen ru, Suchness) they realize is the self-nature of all 如來(ru lai, Tathagatas, Thus Come Ones), without a second self-nature. Since they have already partially realized its essence, they will necessarily partially share its function. Therefore, the 《華嚴經(Hua Yan Jing, Avatamsaka Sutra)》 says: 'At the moment of initial aspiration, one attains 正覺(zheng jue, perfect enlightenment), the pure and wonderful 法身(fa shen, Dharmakaya), serenely responding to everything.' All subsequent practices are effortless paths, hence the saying '任運修行(ren yun xiu xing, naturally cultivating)' and so on. The above is the third aspect, explaining the 熏習(xun xi, perfuming) of pure Dharma is completed. The fourth aspect, concluding the judgment of whether it is 끊임없이(duan mie, cessation): Furthermore, the defiled 熏習(xun xi, perfuming) has not ceased since beginningless time, and will only cease upon attaining Buddhahood. The pure 熏習(xun xi, perfuming), on the other hand, will continue into the future and will never cease, because it is 熏習(xun xi, perfuming) with the Dharma of 真如(zhen ru, Suchness). The deluded mind is therefore extinguished, and the 法身(fa shen, Dharmakaya) manifests, because the function of 熏習(xun xi, perfuming) arises, so there is no cessation. The defiled 熏習(xun xi, perfuming) will only cease upon attaining Buddhahood, which means that 無明(wu ming, ignorance) is beginningless but has an end. The pure 熏習(xun xi, perfuming) will never cease, which means that initial awakening has a beginning but no end. Both defilement and purity rely on the 真如本覺(zhen ru ben jue, Suchness original enlightenment), which means that original enlightenment is beginningless and endless. For example, getting lost depends on direction, and both getting lost and direction are beginningless; awakening depends on getting lost, and both awakening and direction are endless. There is no other delusion or enlightenment outside of direction, and there is no other direction outside of delusion or enlightenment. With the unchanging direction, it must change with the two conditions of delusion and enlightenment, so 真如(zhen ru, Suchness) is 生滅(sheng mie, birth and death). With the two conditions of delusion and enlightenment, it can never change the direction, so 生滅(sheng mie, birth and death) is 真如(zhen ru, Suchness). However, when deluded, one goes against the direction, and every step is difficult; when enlightened, one follows the direction, and going and coming are as desired. Therefore, one must return from delusion to enlightenment. Someone asks: 'The 《唯識論(Wei Shi Lun, Vijnaptimatrata-siddhi Sastra)》 says that there is no longer a 熏(xun, perfumer) or 熏(xun, perfumed) in the fruit of Buddhahood, but now it says that the function of 熏習(xun xi, perfuming) arises, so there is no cessation. How can this be reconciled?' Answer: Now it says that the deluded mind is extinguished and the 法身(fa shen, Dharmakaya) manifests, which is the meaning of the 《唯識論(Wei Shi Lun, Vijnaptimatrata-siddhi Sastra)》 that the Buddha has no 熏(xun, perfumer) or 熏(xun, perfumed). And the 《唯識論(Wei Shi Lun, Vijnaptimatrata-siddhi Sastra)》 says that the sentient beings being taught, in order to reach the ultimate goal, exhaust the future, and the four wisdom mind-products are 끊임없이(duan mie, cessation) and endless, which is the meaning of the current 熏習(xun xi, perfuming) function being 끊임없이(duan mie, cessation). Think carefully. The above is the first aspect, formally explaining the causal conditions of 生滅(sheng mie, birth and death) is completed. The second aspect, showing the essence, characteristics, and function of Mahayana: Because it was said in the previous section on establishing meaning: 'This mind 生滅(sheng mie, birth and death)'

因緣相。能顯示大乘體相用故。今釋此心生滅因緣相既畢。故須顯示此心大乘體相用也。文為二。初顯示體相。二顯示用。初中二。初正顯示。二釋疑。今初。

複次真如自體相者。一切凡夫。聲聞。緣覺。菩薩諸佛。無有增減。非前際生。非后際滅。常恒究竟　此先示大乘體也。一切凡夫。即六凡法界。並聲聞等。則成十法界也。一一凡夫。乃至一一諸佛。無不各具真如全體。而亦無二真如。在迷不減。在悟不增。前際無始。后際無終。故云常恒究竟也。

從無始來。本性具足一切功德。謂大智慧光明義。遍照法界義。如實了知義。本性清凈義。常樂我凈義。寂靜不變自在義。如是等過恒沙義。非同非異不思議佛法。無有斷絕。依此義故。名如來藏。亦名法身　此示大乘自體相也。一切眾生心。既本具真如體。即本具真如相。非俟成佛而後有之。故名真如自體相也。非同非異者。約翻染差別。故非同。約唯一真如。故非異也。依真如體。本具如此真實德相。故約凡夫日用不知。但名為如來藏。約諸佛出障圓明。轉名為法身也。初正顯示竟。

二釋疑

問。上說真如離一切相。云何今說具足一切諸功德相　上說真如離一切相。即指真如門中所說義也。

答。雖實具有一切功德。然無差

【現代漢語翻譯】 現代漢語譯本：因緣相，能夠顯示大乘的體、相、用。現在解釋了這顆心的生滅因緣相之後，所以需要顯示這顆心的大乘體、相、用。文分兩部分：首先顯示體相，其次顯示用。在顯示體相的部分又分為兩部分：首先是正式的顯示，然後是解釋疑問。現在開始第一部分。

其次，真如的自體相是：一切凡夫（普通人）、聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）、菩薩（立志普度眾生者）、諸佛（覺悟者），都沒有增減。不是從過去開始產生，也不是在未來終結，是常恒究竟的。這首先揭示了大乘的體。一切凡夫，指的是六凡法界（地獄、餓鬼、畜生、阿修羅、人、天）。加上聲聞等，就構成了十法界。每一個凡夫，乃至每一尊佛，都各自具備真如的全體，而且沒有兩個真如。在迷惑時沒有減少，在覺悟時沒有增加。過去沒有開始，未來沒有終結，所以說是常恒究竟的。

從無始以來，本性就具足一切功德，即大智慧光明的意義，遍照法界的意義，如實了知的意義，本性清凈的意義，常樂我凈的意義，寂靜不變自在的意義，像這樣超過恒河沙數般的意義。不是相同也不是相異，是不可思議的佛法，沒有斷絕。依據這個意義，稱為如來藏（蘊藏如來智慧的寶藏），也稱為法身（佛的真身）。這揭示了大乘的自體相。一切眾生的心，既然本來就具備真如的體，就本來具備真如的相，不是等到成佛之後才有的，所以稱為真如自體相。『非同非異』，是從隨順染污的差別來說，所以說『非同』；從唯一的真如來說，所以說『非異』。依據真如的體，本來就具備如此真實的德相，所以就凡夫來說，因為日常使用而不知，所以只稱為如來藏；就諸佛來說，因為脫離了障礙而圓滿光明，所以轉而稱為法身。正式的顯示完畢。

第二部分，解釋疑問。

問：上面說真如離開了所有的相，為什麼現在又說具足一切的功德相？上面說真如離開了所有的相，指的是在真如門中所說的意義。

答：雖然實際上具有一切功德，但是沒有差別。

【English Translation】 English version: The aspect of conditions (因緣相) can reveal the essence, characteristics, and function of Mahayana (大乘). Now that the explanation of the aspect of the arising and ceasing of this mind due to conditions is complete, it is necessary to reveal the essence, characteristics, and function of this mind in Mahayana. The text is in two parts: first, revealing the essence and characteristics; second, revealing the function. The first part is further divided into two: first, the direct revelation; second, the resolution of doubts. Now, we begin with the first part.

Furthermore, the self-nature aspect of Suchness (真如) is such that all ordinary beings (凡夫), Hearers (聲聞), Solitary Buddhas (緣覺), Bodhisattvas (菩薩), and Buddhas (諸佛) neither increase nor decrease. It is not born from the past nor does it cease in the future; it is constant, eternal, and ultimate. This first reveals the essence of Mahayana. 'All ordinary beings' refers to the six realms of ordinary beings (地獄, 餓鬼, 畜生, 阿修羅, 人, 天). Together with Hearers and others, they form the ten Dharma realms. Each and every ordinary being, up to each and every Buddha, possesses the entirety of Suchness, and there are not two Suchnesses. It does not decrease in delusion nor increase in enlightenment. The past has no beginning, and the future has no end; therefore, it is said to be constant, eternal, and ultimate.

From beginningless time, the fundamental nature has been fully endowed with all merits, namely, the meaning of great wisdom and light, the meaning of universally illuminating the Dharma realm, the meaning of truly knowing, the meaning of fundamental purity, the meaning of permanence, bliss, self, and purity, the meaning of tranquil, unchanging, and self-existent, and so on, meanings exceeding the sands of the Ganges River. It is neither the same nor different, it is the inconceivable Buddha-dharma, without cessation. Based on this meaning, it is called the Tathagatagarbha (如來藏), also known as the Dharmakaya (法身). This reveals the self-nature aspect of Mahayana. Since the mind of all sentient beings inherently possesses the essence of Suchness, it inherently possesses the characteristics of Suchness. It is not something that only exists after becoming a Buddha; therefore, it is called the self-nature aspect of Suchness. 'Neither the same nor different' refers to the difference in accordance with defilement, hence 'not the same'; referring to the uniqueness of Suchness, hence 'not different'. Based on the essence of Suchness, it inherently possesses such true virtues and characteristics. Therefore, in the case of ordinary beings, because they use it daily without knowing, it is only called the Tathagatagarbha. In the case of Buddhas, because they are free from obstacles and are perfectly enlightened, it is transformed and called the Dharmakaya. The direct revelation is now complete.

Second part, resolving doubts.

Question: Above, it was said that Suchness is apart from all characteristics. Why is it now said to be fully endowed with all virtuous characteristics? The above statement that Suchness is apart from all characteristics refers to the meaning spoken of in the Suchness-gate.

Answer: Although it actually possesses all merits, there is no difference.

別相。彼一切法。皆同一味。一真。離分別相。無二性故　同一味者。同無漏味也。同一真者。如如及如如智。即是一真法界也。離分別相者。非諸凡夫二乘權位菩薩所能測識也。無二性故者。唯是圓成實性所攝也。

以依業識等生滅相。而立彼一切差別之相。此云何立。以一切法。本來唯心。實無分別。以不覺故。分別心起。見有境界。名為無明(然而)心性本凈。無明不起(是故)即于真如。立大智慧光明義(也)若心生見境。則有不見之相(然而)心性無見。則無不見(是故)即于真如。立遍照法界義(也)若心有動。則非真了知。非本性清凈。非常樂我凈。非寂靜。是變異。不自在。由是具起過於恒沙虛妄雜染(然而)以心性無動故(是故)即立真實了知義。乃至過於恒沙清凈功德相義(也)若心有起。見有餘境可分別求。則于內法有所不足(然而)以無邊功德。即一心自性。不見有餘法而可更求。是故滿足過於恒沙非異非一不可思議之法。無有斷絕(由其本具如此德相)故說真如名如來藏(由其證此本具德相)亦複名為如來法身　因該果海。名如來藏。亦可名為理即法身。果徹因源。名為法身。亦可名為究竟如來藏也。初顯示體相竟。

二顯示用三。初正明用即真如。二廣明隨機見別。三結示

【現代漢語翻譯】 現代漢語譯本 『別相』（區別之相）。彼一切法，皆同一味（一個味道），一真（唯一的真理），遠離分別之相，沒有二元對立的自性。『同一味』，指的是相同的無漏之味。『同一真』，指的是如如（事物的本然狀態）以及如如智（與事物本然狀態相應的智慧），即是唯一的真法界。『離分別相』，不是凡夫、二乘（聲聞、緣覺）以及權位菩薩所能理解和認識的。『無二性故』，僅僅是被圓成實性（三種自性之一，指事物圓滿成就的真實自性）所包含。

因為依賴於業識等生滅之相，才建立起彼一切差別的相。這是如何建立的呢？因為一切法，本來唯心（只是心的顯現），實際上沒有分別。因為不覺悟的緣故，分別心生起，見到有境界。這被稱為無明（對事物真相的迷惑）。（然而）心性本來清凈，無明不會生起。（因此）就在真如（事物的真實如是的狀態）上，建立大智慧光明的意義。（也）如果心生起見境，就會有不見之相。（然而）心性沒有見，就沒有不見。（因此）就在真如上，建立遍照法界的意義。（也）如果心有動，就不是真正的了知，不是本性清凈，不是常樂我凈（永恒的快樂、真我和純凈），不是寂靜，是變異，不自在。由此具足生起超過恒河沙數般的虛妄雜染。（然而）因為心性沒有動。（因此）就建立真實了知的意義。乃至超過恒河沙數般的清凈功德相的意義。（也）如果心有生起，見到有其他的境界可以分別尋求，那麼對於內在的法就會有所不足。（然而）因為無邊的功德，就是一心自性，不見有其他的法可以再去尋求。所以滿足超過恒河沙數般的非異非一不可思議之法，沒有斷絕。（由於其本來具足如此的德相）所以說真如名為如來藏（Tathagatagarbha，如來之胎藏，意指一切眾生皆具成佛的可能性）。（由於其證悟此本具的德相）也同樣名為如來法身（Dharmakaya，佛的法性之身）。因地包含果海，名為如來藏。也可以稱為理即法身（在理上與法身等同）。果地徹證因源，名為法身。也可以稱為究竟如來藏。初顯示體相完畢。

二、顯示用，分為三部分。首先，正面說明用即是真如。其次，廣泛說明隨順機緣所見的不同。最後，總結說明。

【English Translation】 English version 'Different Aspects.' All those dharmas (phenomena) are of the same flavor, the one truth, free from the aspect of discrimination, and without duality in nature. 'Same flavor' means the same flavor of non-outflow (untainted). 'One truth' refers to Suchness (Tathata, the true nature of things) and Suchness-wisdom, which is the one true Dharma Realm. 'Free from the aspect of discrimination' means it cannot be fathomed or known by ordinary beings, the Two Vehicles (Shravakas and Pratyekabuddhas), or provisional Bodhisattvas. 'Without duality in nature' means it is solely encompassed by the Perfectly Accomplished Nature (Parinishpanna-svabhava, one of the three natures, referring to the perfected and real nature of things).

Because of relying on the aspects of arising and ceasing of karma-consciousness, all those different aspects are established. How is this established? Because all dharmas are originally only mind (manifestations of mind), and in reality, there is no discrimination. Because of non-awakening, the discriminating mind arises, and one sees that there are realms. This is called ignorance (Avidya, delusion about the true nature of things). (However) the nature of mind is originally pure, and ignorance does not arise. (Therefore) upon Suchness, the meaning of great wisdom and light is established. (Also) if the mind gives rise to seeing realms, then there will be the aspect of not seeing. (However) the nature of mind has no seeing, so there is no not seeing. (Therefore) upon Suchness, the meaning of universally illuminating the Dharma Realm is established. (Also) if the mind has movement, then it is not true knowing, not originally pure in nature, not eternal bliss, true self, and purity, not tranquility, it is change, not at ease. From this, it fully arises with more than countless sands of the Ganges of false and impure defilements. (However) because the nature of mind has no movement. (Therefore) the meaning of true knowing is established. And even the meaning of countless sands of the Ganges of pure meritorious aspects. (Also) if the mind has arising, seeing that there are other realms that can be discriminated and sought, then there will be a deficiency in the inner Dharma. (However) because boundless merit is the self-nature of the one mind, and one does not see that there are other dharmas that can be further sought. Therefore, it fulfills more than countless sands of the Ganges of non-different, non-one, inconceivable dharmas, without cessation. (Because it originally possesses such virtuous aspects) therefore it is said that Suchness is called the Tathagatagarbha (the womb of the Tathagata, meaning that all beings possess the potential to become a Buddha). (Because it realizes this originally possessed virtuous aspect) it is also called the Dharmakaya (the Dharma body of the Buddha). The causal ground contains the ocean of fruition, called the Tathagatagarbha. It can also be called the principle-identical Dharmakaya (identical to the Dharmakaya in principle). The fruition thoroughly realizes the source of the cause, called the Dharmakaya. It can also be called the ultimate Tathagatagarbha. The initial display of the substance and characteristics is complete.

Two, displaying the function, divided into three parts. First, directly explaining that the function is Suchness. Second, broadly explaining the differences seen according to the opportunities. Finally, concluding the explanation.

真如妙用。今初。

複次真如用者。謂一切諸佛在因地時。發大慈悲。修行諸度四攝等行。觀物同已。普皆救脫。盡未來際。不限劫數。如實了知自他平等。而亦不取眾生之相。以如是大方便智。滅無始無明。證本法身。任運起于不思議業。種種自在差別作用。周遍法界。與真如等。而亦無有用相可得。何以故。一切如來。唯是法身第一義諦。無有世諦境界作用　一切諸佛在因地時者。即與我等同為凡夫時也。由信自心有真如法。便能發大慈悲四弘誓願。修行六度四攝等行。普救眾生。盡一切劫。即是修行觀門如實了知自他平等。而亦不取眾生之相。即是修行止門。止觀二門。修必並運。后修信中。是約自行之功。故先明止。今文為顯化他之用。故先明觀也。又此中觀物同已。即般若中發廣大心。普皆救脫。即般若中發第一心。了知自他平等。即般若中發愛攝心。亦名常心。而亦不取眾生之相。即般若中不顛倒心。只此四心念念相應。名為大方便智。故能證體而起用也。然此自在差別作用。在凡夫人所見。則名世諦。以其有分別故。在聖人心中所見。即唯第一義諦。以其無分別故。故曰。所言二諦。其實是一。譬如醉人。妄見屋轉。謂有轉屋及不轉屋。其實醉人所見轉屋。即是醒人所見不轉之屋。無二屋也。

【現代漢語翻譯】 現代漢語譯本 真如妙用。現在開始。

其次，關於真如之用，是指一切諸佛在因地（指修行階段）時，發起大慈悲心，修行佈施、持戒等六度以及四攝法等行為，以同等的眼光看待萬物，普遍救度眾生脫離苦海，直至未來無盡之時，不限於特定的劫數。他們如實地了知自己與他人平等無二，但也不執著于眾生的表象。憑藉這樣的大方便智慧，滅除無始以來的無明，證得本有的法身，自然而然地生起不可思議的業力，種種自在而有差別的作用，周遍整個法界，與真如的體性相同。然而，也沒有任何『用』的表象可以執取。為什麼呢？因為一切如來，唯有法身是第一義諦（勝義諦），沒有世俗諦的境界和作用。

『一切諸佛在因地時』，就是指（諸佛）與我們一樣同爲凡夫的時候。因為相信自己的心中具有真如之法，所以能夠發起大慈悲心和四弘誓願，修行六度四攝等行為，普遍救度眾生，直至一切劫數終結。這就是修行觀門，如實了知自己與他人平等無二。『而亦不取眾生之相』，這就是修行止門。止觀二門，修行時必須同時運用。在後面的《修信》中，是關於自身修行的功德，所以先說明『止』。本文是爲了彰顯化度他人的作用，所以先說明『觀』。此外，這裡說的『觀物同已』，就是般若（智慧）中發起廣大心；『普皆救脫』，就是般若中發起第一心；『了知自他平等』，就是般若中發起愛攝心，也叫做常心；『而亦不取眾生之相』，就是般若中不顛倒心。僅僅這四種心念唸唸相應，就叫做大方便智，因此能夠證得本體而生起作用。然而，這種自在而有差別的作用，在凡夫俗人看來，就叫做世俗諦，因為它有分別；在聖人的心中所見，就唯有第一義諦，因為它沒有分別。所以說，所謂的二諦，實際上是一體的。譬如醉酒的人，錯誤地看到房屋在轉動，認為有轉動的房屋和不轉動的房屋，實際上醉酒的人所看到的轉動的房屋，就是清醒的人所看到的不轉動的房屋，沒有兩座房屋。

【English Translation】 English version The Wondrous Function of True Suchness. Now, let's begin.

Furthermore, the function of True Suchness refers to all Buddhas, when they were on the causal ground (referring to the stage of practice), generating great compassion, practicing the Six Perfections (giving, morality, patience, diligence, meditation, wisdom) and the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), viewing all things equally, universally rescuing beings from suffering, until the endless future, without being limited to specific kalpas (eons). They truly understand the equality of themselves and others, but they do not cling to the appearance of beings. With such great expedient wisdom, they extinguish beginningless ignorance, realize the inherent Dharmakaya (body of the Dharma), and naturally arise inconceivable karma, various free and differentiated functions, pervading the entire Dharma Realm, being the same as the nature of True Suchness. However, there is also no appearance of 'function' that can be grasped. Why? Because all Tathagatas (Thus Come Ones), only the Dharmakaya is the First Principle Truth (Ultimate Truth), without the realm and function of Conventional Truth.

'All Buddhas when they were on the causal ground' refers to (the Buddhas) being the same as us, ordinary beings. Because they believe that in their minds there is the Dharma of True Suchness, they are able to generate great compassion and the Four Great Vows, practice the Six Perfections and the Four Embracing Dharmas, universally rescue beings, until the end of all kalpas. This is practicing the gate of contemplation, truly understanding the equality of themselves and others. 'But they do not cling to the appearance of beings,' this is practicing the gate of cessation. The two gates of cessation and contemplation must be used simultaneously in practice. In the later 'Cultivating Faith,' it is about the merit of one's own practice, so 'cessation' is explained first. This text is to highlight the function of transforming others, so 'contemplation' is explained first. In addition, 'viewing things equally' here is generating a vast mind in Prajna (wisdom); 'universally rescuing beings' is generating the first mind in Prajna; 'understanding the equality of themselves and others' is generating the mind of loving embrace in Prajna, also called the constant mind; 'but they do not cling to the appearance of beings' is the non-inverted mind in Prajna. Just these four thoughts being in accordance with each other, are called great expedient wisdom, therefore being able to realize the essence and generate function. However, this free and differentiated function, in the eyes of ordinary people, is called Conventional Truth, because it has discrimination; in the minds of sages, only the First Principle Truth is seen, because it has no discrimination. Therefore, it is said that the so-called two truths are actually one. For example, a drunken person mistakenly sees a house spinning, thinking there is a spinning house and a non-spinning house, but in reality, the spinning house seen by the drunken person is the non-spinning house seen by the sober person, there are not two houses.

二廣明隨機見別二。初約所依識以判二身。二約機所見以判粗細。今初。

但隨眾生見聞等故。而有種種作用不同。此用有二。一依分別事識。謂凡夫二乘心所見者。是名化身。此人不知轉識影現。見從外來。取色分限。然佛化身。無有限量　應有問曰。如來既無世諦境界作用。云何眾生見佛各各差別。乃至去來坐臥。示生涅槃等事。非世諦耶。故今釋曰。但隨眾生見聞等也。轉識影現者。八識現行轉時。于見分上。現佛身影為相分也。即彼凡夫二乘心之所見。並由共相識轉。所以現此影像。原不從心外來。但彼凡夫二乘。不知有藏識故。不知眾生心內諸佛所現之身。能與諸佛心內眾生而作本質。不知諸佛心內眾生所見佛身。即托眾生心內諸佛所現之身而自變為影像。故云見從外來。取色分限也。然彼雖妄計外來。其實原不在外。彼雖妄取分限。其實化身原無限量。以此化身。即真如用。則便即報即法。非離真如體相。得有真如用故。所以應持不見其頂。目連不窮其聲。乃至合土。範金。刻木。畫紙。所有佛像。咸悉三身宛然。四德無減。不可謬隨凡夫生盲。二乘眇目。謂非真佛。自墮曲見中也。

二依業識。謂諸菩薩從初發心。乃至菩薩究竟地。心所見者。名受用身。身有無量色。色有無量相。

【現代漢語翻譯】 現代漢語譯本 二、廣明隨機見別二：首先，根據所依之識來區分二身；其次，根據眾生所見之機來區分粗細。現在先說第一點。

只是隨著眾生的見聞等等，才會有種種不同的作用。這些作用有兩種：第一種是依于分別事識，也就是凡夫和二乘（聲聞、緣覺）心中所見到的，這叫做化身（Nirmanakaya）。這些人不知道這是轉識所顯現的影像，以為是從外面來的，並且執取其顏色和界限。然而佛的化身，是沒有的。應有人會問：如來既然沒有世俗諦的境界和作用，為什麼眾生見到的佛各有差別，乃至去來坐臥，示現出生和涅槃等等事情，難道不是世俗諦嗎？所以現在解釋說：只是隨著眾生的見聞等等。『轉識影現』是指第八識現行運轉時，在見分上，顯現佛的身影作為相分。也就是那些凡夫和二乘心中所見到的，都是由於共相識的運轉，所以才顯現出這種影像，原本不是從心外來的。但是那些凡夫和二乘，不知道有阿賴耶識（Alaya-vijnana）的緣故，不知道眾生心內的諸佛所顯現的身，能夠與諸佛心內的眾生而作為本質。也不知道諸佛心內的眾生所見到的佛身，就是依託眾生心內的諸佛所顯現的身而自己變為影像。所以說『見從外來，取色分限』。然而他們雖然錯誤地認為是外來的，其實原本不在外面；他們雖然錯誤地執取界限，其實化身原本沒有。因為這個化身，就是真如（Tathata）的作用，那麼就等同於報身（Sambhogakaya）和法身（Dharmakaya），不是離開真如的體相，而能有真如的作用的。所以應持（一位比丘的名字）不能見到佛的頭頂，目連（佛陀的弟子，神通第一）不能窮盡佛的聲音，乃至用泥土、範金、刻木、畫紙所做的所有佛像，都完全具備三身（法身、報身、化身），四德（常、樂、我、凈）沒有減少。不可錯誤地跟隨凡夫的盲目，二乘的眇小目光，認為不是真佛，自己墮入邪見之中。

第二種是依于業識，也就是諸位菩薩從最初發心，乃至菩薩究竟地（菩薩修行的最高階段）心中所見到的，叫做受用身（Sambhogakaya）。受用身有無量的，有無量的相。

【English Translation】 English version II. Broadly Explaining the Differences in Perceptions Based on Potential: This section has two parts. First, it distinguishes the two bodies based on the consciousness they rely on. Second, it distinguishes between the coarse and subtle based on what beings perceive. We will begin with the first point.

It is only due to the seeing, hearing, etc., of sentient beings that there are various different functions. These functions are of two types: The first relies on the discriminating consciousness, which is what ordinary people and the Two Vehicles (Shravakas and Pratyekabuddhas) perceive in their minds. This is called the Nirmanakaya (Transformation Body). These people do not understand that this is an image manifested by the transformed consciousness; they believe it comes from the outside and grasp its color and limitations. However, the Nirmanakaya of the Buddha has no . One might ask: Since the Tathagata has no mundane truth realms or functions, why do sentient beings see the Buddha differently, even in terms of coming and going, sitting and lying down, and showing birth and Nirvana, etc.? Are these not mundane truths? Therefore, it is now explained: It is only due to the seeing, hearing, etc., of sentient beings. 'Transformed consciousness manifesting an image' refers to when the eighth consciousness is actively functioning, it manifests the Buddha's image on the seeing aspect as the object aspect. That is, what ordinary people and the Two Vehicles perceive in their minds is due to the functioning of the common characteristic consciousness, which manifests this image. It does not originally come from outside the mind. However, those ordinary people and the Two Vehicles do not know about the Alaya-vijnana (Storehouse Consciousness), and they do not know that the body manifested by the Buddhas within the minds of sentient beings can serve as the essence for the sentient beings within the minds of the Buddhas. They also do not know that the Buddha body seen by the sentient beings within the minds of the Buddhas is transformed into an image based on the body manifested by the Buddhas within the minds of sentient beings. Therefore, it is said, 'Seeing comes from the outside, grasping color and limitations.' However, although they mistakenly believe it comes from the outside, it is not originally outside. Although they mistakenly grasp limitations, the Nirmanakaya originally has no . Because this Nirmanakaya is the function of Suchness (Tathata), it is then equivalent to the Sambhogakaya (Enjoyment Body) and the Dharmakaya (Dharma Body). It is not possible to have the function of Suchness apart from the substance and characteristics of Suchness. Therefore, Ajita (name of a Bhiksu) could not see the top of the Buddha's head, Maudgalyayana (Buddha's disciple, foremost in supernatural powers) could not exhaust the Buddha's voice, and even all Buddha images made of clay, cast in metal, carved in wood, or painted on paper fully possess the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the four virtues (eternity, bliss, self, purity) are not diminished. One should not mistakenly follow the blindness of ordinary people and the limited vision of the Two Vehicles, thinking that it is not the true Buddha, and fall into distorted views.

The second relies on karma consciousness, which is what the Bodhisattvas perceive in their minds from the initial aspiration to Bodhi up to the ultimate stage of Bodhisattva practice. This is called the Sambhogakaya (Enjoyment Body). The Sambhogakaya has limitless *, and * has limitless characteristics.

相有無量好。所住依果。亦具無量功德莊嚴。隨所應見。無量無邊。無際無斷。非於心外如是而見　即彼菩薩所見佛身。亦必由眼識見。意識觀察。但由知有藏識。全攬真如為體。本與如來非一非異。故隨所見。即知是托自心中佛之身以為本質。還於自心變影而緣。本質不在我心性外。影像不在能緣心外。故名依業識也。初發心。即頓教初發心住。以其分證真如。能見佛受用身。此受用身。稱法性故。所以有無量色。隨一一色。亦複稱法性故。所以有無量相。隨一一相。亦複稱法性故。所以有無量好。所住依果。即是實報無障礙土。亦複稱法性故。所以具無量功德莊嚴也。然此亦是托佛自受用身及土以為本質。自變相分為親所緣。是故名為他受用身及土。是故各隨菩薩心之份量。初地見百世界。二地見千世界等。種種不同。乃至菩薩究竟地。見之方盡。併名他受用身土也。譬如燈光。雖光光相入。而互為能照。互為所照。重重無盡。仍各無雜故也。思之思之。勿謂有本有影。便非具分唯識。非即事事無礙法界也。問。發心住前菩薩。所見云何。答。若在漸教。即同凡夫二乘所見。若在頓教。能同初住所見。但未能任運恒見耳。

此諸功德。皆因波羅蜜等無漏行熏。及不思議熏之所成就。具無邊喜樂功德相故。亦

【現代漢語翻譯】 現代漢語譯本 佛的相好有無量，所居住的依報和果報，也具有無量的功德莊嚴。隨著眾生所應見到的，佛的示現是無量無邊、無際無斷的，但這些並非在自心之外所見。菩薩所見的佛身，也必定是由眼識所見，意識所觀察。但因為知道有阿賴耶識（藏識，蘊藏一切種子），完全以真如（事物本來的真實如是的狀態）為體性，本來與如來（佛的稱號）非一非異。所以隨著菩薩所見，就知道這是依託自心中的佛身作為本質，然後在自心中變現影像而緣取。本質不在我的心性之外，影像不在能緣的心之外，所以名為依業識（由業力所形成的認知）。 初發心，即是頓教的初發心住（菩薩修行階位）。因為他們分證真如，能夠見到佛的受用身（為教化菩薩而示現的佛身）。此受用身，符合法性（諸法實相）的緣故，所以有無量的色相。隨著每一個色相，也符合法性的緣故，所以有無量的相。隨著每一個相，也符合法性的緣故，所以有無量的好。所住的依果，即是實報無障礙土（沒有煩惱障礙的清凈佛土），也符合法性的緣故，所以具有無量的功德莊嚴。 然而，這也是依託佛的自受用身（佛自身所證得的功德）以及佛土作為本質，自己變現相分作為親所緣（直接緣取的對象）。所以名為他受用身（為教化他人而示現的佛身）及佛土。因此，各自隨著菩薩心的份量，初地菩薩見百世界，二地菩薩見千世界等等，種種不同，乃至菩薩到達究竟地（最高果位），才能完全見到。這些都名為他受用身土。 譬如燈光，雖然光光相入，而互相作為能照，互相作為所照，重重無盡，仍然各自沒有混雜。仔細思考，不要認為有本質有影像，就不是具分唯識（一切唯心所造），不是即事事無礙法界（一切事物互相圓融，沒有障礙的境界）。 問：發心住前的菩薩，所見如何？答：如果在漸教（漸次修行的教法）中，就和凡夫二乘（聲聞、緣覺）所見相同。如果在頓教（頓悟的教法）中，能和初住所見相同，但不能任運恒見（自然而然地持續見到）。 這些功德，都是因為波羅蜜（到達彼岸的方法，如佈施、持戒等）等無漏行（沒有煩惱的修行）熏習，以及不可思議熏習所成就的，具有無邊的喜樂功德相的緣故，也是...

【English Translation】 English version The Buddha's marks and characteristics are immeasurable, and the dependent environment and resultant rewards where he dwells also possess immeasurable meritorious adornments. According to what beings should see, the Buddha's manifestations are boundless, limitless, without end or cessation, but these are not seen outside of one's own mind. The Buddha-body seen by the Bodhisattva is also certainly seen by eye-consciousness and observed by mind-consciousness. However, because it is known that there is the Ālaya-consciousness (storehouse consciousness, containing all seeds), which entirely takes True Thusness (the true suchness of things as they are) as its essence, and is originally neither one nor different from the Tathagata (another name for the Buddha). Therefore, according to what the Bodhisattva sees, it is known that this relies on the Buddha-body in one's own mind as its essence, and then transforms images in one's own mind to be perceived. The essence is not outside my mind-nature, and the image is not outside the perceiving mind, so it is called dependent on karma-consciousness. The initial arising of the mind is the initial stage of abiding in the mind of awakening in the sudden teaching (a teaching that emphasizes sudden enlightenment). Because they partially realize True Thusness, they are able to see the Reward Body (Sambhogakaya, the Buddha-body manifested to teach Bodhisattvas). This Reward Body accords with the nature of Dharma (the true nature of all things), so it has immeasurable forms. With each form, it also accords with the nature of Dharma, so it has immeasurable characteristics. With each characteristic, it also accords with the nature of Dharma, so it has immeasurable marks. The dependent environment where he dwells is the Land of Actual Reward without Obstacles (a pure Buddha-land without afflictions), which also accords with the nature of Dharma, so it possesses immeasurable meritorious adornments. However, this also relies on the Buddha's Self-Enjoyment Body (the Buddha's own attained merits) and Buddha-land as its essence, and transforms the aspect-division as the directly perceived object. Therefore, it is called the Other-Enjoyment Body (the Buddha-body manifested to teach others) and Buddha-land. Therefore, each according to the measure of the Bodhisattva's mind, the Bodhisattva of the first ground sees a hundred worlds, the Bodhisattva of the second ground sees a thousand worlds, and so on, in various differences, until the Bodhisattva reaches the ultimate ground (the highest attainment), then they can see completely. These are all called the Other-Enjoyment Body and Land. It is like the light of lamps, although the lights interpenetrate each other, and mutually act as the illuminator and the illuminated, endlessly, they still each remain distinct. Think about it carefully, do not think that because there is an essence and an image, it is not the complete division of consciousness-only (everything is created by the mind), and not the unimpeded Dharma-realm of all phenomena (all things are mutually harmonious and without obstacles). Question: What does a Bodhisattva before the stage of abiding in the mind of awakening see? Answer: If in the gradual teaching (a teaching that emphasizes gradual practice), it is the same as what ordinary people and the two vehicles (Śrāvakas and Pratyekabuddhas) see. If in the sudden teaching, they can see the same as what is seen in the initial stage of abiding, but they cannot see it effortlessly and constantly. These merits are all accomplished by the熏習 (xun xi, influence) of the unconditioned practices (practices without afflictions) such as the pāramitās (methods to reach the other shore, such as giving, morality, etc.), and the inconceivable熏習 (xun xi, influence), because they possess the aspect of boundless joy and meritorious virtues, and also...

名報身　一一功德。雖皆性具。仍須稱性起修。修德圓滿。方獲成就。雖云成就。而於性德亦無所加。但對修因。故名報果。在佛分中。即自受用報身。與法身合。無二無別。菩薩仗之為本質境。變影而見。即名他受用報身也。初約所依識以判二身竟。

二約機所見以判粗細

又凡夫等所見。是其粗用。隨六趣異。種種差別。無有無邊功德樂相。名為化身。初行菩薩。見中品用。以深信真如。得少分見。知如來身。無去無來。無有斷絕。唯心影現。不離真如。然此菩薩。猶未能離微細分別。以未入法身位故。凈心菩薩。見微細用。如是轉勝。乃至菩薩究竟地中。見之方盡。此微細用。是受用身。以有業識。見受用身。若離業識。則無可見。一切如來。皆是法身。無有彼此差別色相互相見故　凡夫等者。等取二乘。及漸教外凡也。初行菩薩者。漸教內凡。及頓教內外凡也。凈心菩薩者。頓教初發心住。漸教初歡喜地也。粗用名化身者。劣應身也。中品用者。帶劣勝應身。亦名報化合身也。微細用者。他受用報身也。皆是法報所現之影。不離法報。佛豈有粗細哉。粗細並在機耳。又粗用者。大乘止觀名為清凈分別性。中用細用。皆名清凈依他性。若離業識。則證清凈真實性故。各各周遍法界。無雜無礙。更無

【現代漢語翻譯】 現代漢語譯本：名報身（Nāma-saṃbhogakāya，具有功德之身）一一功德。雖皆性具，仍須稱性起修。修德圓滿，方獲成就。雖云成就，而於性德亦無所加，但對修因，故名報果。在佛分中，即自受用報身（Sva-saṃbhogakāya），與法身（Dharmakāya）合，無二無別。菩薩仗之為本質境，變影而見，即名他受用報身（Para-saṃbhogakāya）也。初約所依識以判二身竟。

二約機所見以判粗細

又凡夫等所見，是其粗用，隨六趣異，種種差別，無有無邊功德樂相，名為化身（Nirmāṇakāya）。初行菩薩，見中品用，以深信真如（Tathātā），得少分見，知如來身，無去無來，無有斷絕，唯心影現，不離真如。然此菩薩，猶未能離微細分別，以未入法身位故。凈心菩薩，見微細用，如是轉勝，乃至菩薩究竟地中，見之方盡。此微細用，是受用身。以有業識，見受用身。若離業識，則無可見。一切如來，皆是法身，無有彼此差別色相互相見故。凡夫等者，等取二乘，及漸教外凡也。初行菩薩者，漸教內凡，及頓教內外凡也。凈心菩薩者，頓教初發心住，漸教初歡喜地也。粗用名化身者，劣應身也。中品用者，帶劣勝應身，亦名報化合身也。微細用者，他受用報身也。皆是法報所現之影，不離法報。佛豈有粗細哉。粗細並在機耳。又粗用者，大乘止觀名為清凈分別性。中用細用，皆名清凈依他性。若離業識，則證清凈真實性故。各各周遍法界，無雜無礙，更無

【English Translation】 English version: The so-called Reward Body (Nāma-saṃbhogakāya) embodies all merits. Although these are inherently present, cultivation is still necessary in accordance with one's nature. Only through the complete perfection of cultivated virtues can one attain accomplishment. Although it is called accomplishment, nothing is added to the inherent virtues. It is named the fruit of reward only in relation to the cause of cultivation. In the context of the Buddha, this is the Self-Enjoyment Reward Body (Sva-saṃbhogakāya), which is united with the Dharma Body (Dharmakāya), without any difference. Bodhisattvas rely on it as the essential realm, seeing it as a transformed shadow, which is called the Other-Enjoyment Reward Body (Para-saṃbhogakāya). This concludes the initial distinction between the two bodies based on the dependent consciousness.

Secondly, distinguishing between the coarse and subtle based on what beings perceive

Furthermore, what ordinary beings perceive is its coarse function, varying according to the six realms, with various differences, lacking the joy of boundless merits. This is called the Transformation Body (Nirmāṇakāya). Bodhisattvas in the initial stages see the medium-grade function. Through deep faith in Suchness (Tathātā), they gain a partial view, knowing that the body of the Tathagata neither comes nor goes, is without cessation, and is merely a manifestation of the mind, inseparable from Suchness. However, these Bodhisattvas are still unable to separate from subtle discriminations because they have not yet entered the position of the Dharma Body. Pure-minded Bodhisattvas see the subtle function, and this gradually becomes more excellent, until it is completely seen in the ultimate stage of the Bodhisattva. This subtle function is the Enjoyment Body. Because there is karmic consciousness, the Enjoyment Body is seen. If karmic consciousness is absent, then nothing can be seen. All Tathagatas are the Dharma Body, without any mutual perception of differences in form or characteristics. 'Ordinary beings' include those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and those outside the gradual teachings. 'Bodhisattvas in the initial stages' include those within the gradual teachings and those within and outside the sudden teachings. 'Pure-minded Bodhisattvas' are those who have initially awakened their minds in the sudden teachings and those in the first Joyful Ground in the gradual teachings. The coarse function is called the Transformation Body, which is the inferior manifested body. The medium-grade function is the body that combines the inferior and superior manifested bodies, also called the combined Reward and Transformation Body. The subtle function is the Other-Enjoyment Reward Body. All are shadows manifested by the Dharma and Reward Bodies, inseparable from them. How could the Buddha have coarse or subtle aspects? Coarseness and subtlety lie in the perceiver. Furthermore, the coarse function is called 'pure discrimination nature' in the Great Vehicle's cessation and contemplation. The medium and subtle functions are both called 'pure dependent nature'. If karmic consciousness is absent, then pure true nature is realized. Each pervades the Dharma Realm, without mixture or obstruction, and without further

彼此差別色相之可得也。二廣明隨機見別竟。

三結示真如妙用

問。若佛法身。無有種種差別色相。云何能現種種諸色。答。以法身是色實體。故能現種種色。謂從本已來。色心無二。以色本性。即心自性。說名智身。以心本性。即色自性。說名法身。依於法身。一切如來所現色身。遍一切處。無有間斷。十方菩薩。隨所堪任。隨所愿樂。見無量受用身。無量莊嚴土。各各差別。不相障礙。無有斷絕。此所現色身。一切眾生心意識不能思量。以是真如自在甚深用故　法身即是真如。真如即是一切法之實體。故即是色實體。既即是色實體。何難現種種色。況從本已來。色心無二。非俟成佛。方無二也。謂色即真如。故即非色非心。亦即能色能心。心即真如。故亦非心非色。亦即能心能色。是以色即是心。即可名為智身。則一切唯心。心即是色。即可名為法身。則一切唯色。依此非色非心而色而心之法身。是以如來所現色身。橫遍豎窮。名為自受用報。菩薩托之為本質境。各見差別。名為他受用報。雖復互遍。亦無所在。是以不相障礙。無有斷絕也。言隨所堪任者。即所謂初地見百。二地見千等。言隨所愿樂者。即所謂若以自在願力。復過於此百倍千倍。乃至百千億那由他倍。不可數知等。此所現色身。並

【現代漢語翻譯】 現代漢語譯本 彼此差別色相是可以獲得的。以上廣泛闡明了隨緣顯現差別的究竟。

三、總結並揭示真如的妙用

問：如果佛的法身沒有種種差別的色相，如何能夠顯現種種色相呢？ 答：因為法身是色的實體，所以能夠顯現種種色相。從根本上來說，色和心不是二元對立的。色的本性就是心的自性，所以稱為智身（Jnana-kaya）。心的本性就是色的自性，所以稱為法身（Dharma-kaya）。依靠法身，一切如來所顯現的色身，遍佈一切處，沒有間斷。十方菩薩根據各自的能力和願望，見到無量的受用身（Sambhogakaya），無量的莊嚴國土，各各不同，互不障礙，沒有斷絕。這些所顯現的色身，一切眾生的心意識都無法思量，因為這是真如自在甚深的妙用。法身就是真如（Tathata），真如就是一切法的實體，所以就是色的實體。既然是色的實體，那麼顯現種種色相又有什麼困難呢？況且從根本上來說，色和心不是二元對立的，不是等到成佛才沒有二元對立。色就是真如，所以既不是色也不是心，也就是能色能心。心就是真如，所以既不是心也不是色，也就是能心能色。因此，色就是心，可以稱為智身，那麼一切都是唯心所現。心就是色，可以稱為法身，那麼一切都是唯色所現。依靠這非色非心而色而心的法身，如來所顯現的色身，橫向遍佈，縱向窮盡，稱為自受用報身。菩薩以此為本質境，各自見到差別，稱為他受用報身。雖然互相遍佈，卻又無處不在，因此互不障礙，沒有斷絕。所謂『隨所堪任』，就是指初地菩薩見到一百個世界，二地菩薩見到一千個世界等等。所謂『隨所愿樂』，就是指如果以自在的願力，還可以超過這個數量百倍千倍，乃至百千億那由他倍，不可計數等等。這些所顯現的色身，都……

【English Translation】 English version The differences in form and appearance are attainable. The above extensively clarifies the ultimate manifestation of differences according to conditions.

Three, concluding and revealing the wonderful function of Suchness (Tathata)

Question: If the Dharma-kaya (Dharma-kaya) of the Buddha has no various different forms and appearances, how can it manifest various forms? Answer: Because the Dharma-kaya is the substance of form, it can manifest various forms. From the beginning, form and mind are not dualistic. The nature of form is the nature of mind, so it is called Jnana-kaya (Jnana-kaya). The nature of mind is the nature of form, so it is called Dharma-kaya. Relying on the Dharma-kaya, the form bodies manifested by all Tathagatas pervade all places without interruption. The Bodhisattvas of the ten directions, according to their abilities and wishes, see immeasurable Sambhogakaya (Sambhogakaya), immeasurable adorned lands, each different, without hindering each other, without interruption. These manifested form bodies cannot be conceived by the mind and consciousness of all sentient beings, because this is the profound function of Suchness (Tathata) being free and at ease. The Dharma-kaya is Suchness, and Suchness is the substance of all dharmas, so it is the substance of form. Since it is the substance of form, what difficulty is there in manifesting various forms? Moreover, from the beginning, form and mind are not dualistic, not waiting until Buddhahood to be non-dualistic. Form is Suchness, so it is neither form nor mind, but also can be form and can be mind. Mind is Suchness, so it is neither mind nor form, but also can be mind and can be form. Therefore, form is mind, so it can be called Jnana-kaya, then everything is only mind. Mind is form, so it can be called Dharma-kaya, then everything is only form. Relying on this Dharma-kaya that is neither form nor mind, but is form and is mind, the form body manifested by the Tathagata, horizontally pervades and vertically exhausts, is called the self-enjoyment reward body. Bodhisattvas take this as the essential object, and each sees differences, which is called the other-enjoyment reward body. Although they pervade each other, they are also nowhere to be found, so they do not hinder each other and there is no interruption. The so-called 'according to their abilities' refers to the fact that the Bodhisattva of the first ground sees a hundred worlds, the Bodhisattva of the second ground sees a thousand worlds, and so on. The so-called 'according to their wishes' refers to the fact that if with the power of free will, it can be more than this number a hundred times a thousand times, or even hundreds of thousands of billions of nayutas times, which cannot be counted, and so on. These manifested form bodies are all...

是真如自在甚深妙用。雖原不離眾生心意識性。由其無明不覺。妄想自縈。所以不能思量也。二各釋二門竟。

三結示不離二。初正示觀門。二喻顯不二。初中二。初標意。二明觀。今初。

複次為令眾生從心生滅門。入真如門故　眾生無始已來。從未悟故。真如舉體而成生滅。捨生滅心。何處更有真如可觀。故須即從心生滅門。觀其生滅本不生滅。乃能入真如門也。

二明觀

令觀色等皆不成就。云何不成就　此總舉色等以為所觀境也。等者。等餘四蘊及無為法。

謂分析粗色。漸至微塵。復以方分。析此微塵。是故若粗若細一切諸色。唯是妄心分別影像。實無所有　此先觀色蘊不成就也。微塵設有方分。便可分析。決非實有。若無方分。便是非色。故知粗細諸色。皆是妄心所現相分。心外實無色也。問。析色是小乘觀。云何大乘用之。答。小乘析色。但顯人空。大乘析色。即顯色法本空。故曰法無大小。大小在人。不龜手藥之喻。可深思也。

推求余蘊。漸至剎那。求此剎那。相別非一　次觀受想行識四蘊不成就也。四運推求剎那心法。謂未生。欲生。生。生已。無暫時住。毫無實法。但有名字而已。

無為之法。亦復如是。離於法界。終不可得　次觀無為之法不成

【現代漢語翻譯】 現代漢語譯本：這是真如（Tathata，事物的真實本性）自在甚深微妙的作用。雖然真如原本不離眾生心意識的本性，但由於無明（Avidya，無知）不覺，妄想（delusion）自我纏繞，所以不能用思量來理解。以上分別解釋了二門。

接下來總結並揭示二者不離的關係。首先，正面揭示觀門；其次，用比喻來顯明二者不二。先看正面揭示觀門，分為兩部分：首先，標明意義；其次，闡明觀法。現在看第一部分：

再次，爲了使眾生從心生滅門（從心的生滅變化入手）進入真如門（證悟真如的境界），眾生從無始以來，從未覺悟，所以真如的全體都成爲了生滅。如果捨棄生滅之心，哪裡還有真如可以觀察呢？所以必須從心生滅門入手，觀察其生滅的本性是不生不滅的，才能進入真如門。

接下來闡明觀法：

使人觀察色等（Rupa etc.，物質等）都是不成就的。什麼是不成就呢？這裡總括地舉出『色』等作為所觀的對象。『等』字，包括其餘四蘊（Skandha，構成眾生的五種要素：色、受、想、行、識）以及無為法（Asamskrta dharma，不依賴因緣和合而存在的法）。

分析粗色，逐漸分析到微塵（paramāṇu，物質的最小單位），又用方位來分析這個微塵。因此，無論是粗大的還是細微的一切諸色，都只是妄心的分別影像，實際上什麼也沒有。這裡首先觀察色蘊的不成就。微塵即使有方位，就可以分析，決不是真實存在的。如果沒有方位，那就不是色。所以知道粗細諸色，都是妄心所顯現的相分，心外實際上沒有色。問：分析色是小乘（Hinayana，佛教的一個派別）的觀法，為什麼大乘（Mahayana，佛教的一個派別）也用它呢？答：小乘分析色，只是爲了顯示人空（否定『我』的存在）。大乘分析色，就是爲了顯示色法（Rupa dharma，物質現象）的本性是空。所以說，法沒有大小，大小在於人。『不龜手之藥』的比喻，值得深思。

推求其餘四蘊，逐漸分析到剎那（ksana，極短的時間單位）。求這個剎那，相狀差別，不是單一的。接下來觀察受、想、行、識四蘊的不成就。四蘊推求剎那心法，即未生、欲生、生、生已、無暫時住，毫無實法，但有名字而已。

無為之法，也是這樣。離開法界（Dharmadhatu，一切法的總稱），終究不可得。接下來觀察無為法的不成就。

【English Translation】 English version: This is the profound and subtle function of True Suchness (Tathata, the true nature of things) being self-existent. Although it originally does not depart from the mind-consciousness nature of sentient beings, due to their ignorance (Avidya, ignorance) and non-awakening, and their delusive thoughts (delusion) entangling themselves, it cannot be comprehended through thinking. The explanation of the two gates is now complete.

Next, to conclude and reveal the non-duality of the two. First, directly reveal the gate of contemplation; second, use a metaphor to illustrate the non-duality. First, look at the direct revelation of the gate of contemplation, divided into two parts: first, state the meaning; second, explain the contemplation method. Now look at the first part:

Furthermore, in order to lead sentient beings from the gate of mind-originated birth and death (approaching from the mind's arising and ceasing) to enter the gate of True Suchness (the state of realizing True Suchness), sentient beings have never awakened since beginningless time, so the entirety of True Suchness becomes birth and death. If one abandons the mind of birth and death, where else can True Suchness be observed? Therefore, one must start from the gate of mind-originated birth and death, observing that the nature of its arising and ceasing is neither arising nor ceasing, and then one can enter the gate of True Suchness.

Next, explain the method of contemplation:

Cause people to contemplate that form, etc. (Rupa etc., matter, etc.) are all unaccomplished. What is unaccomplished? Here, 'form' etc. are generally mentioned as the objects of contemplation. 'Etc.' includes the remaining four Skandhas (Skandha, the five aggregates that constitute a being: form, feeling, perception, volition, and consciousness) and unconditioned dharmas (Asamskrta dharma, dharmas that do not depend on causes and conditions).

Analyzing coarse form, gradually analyzing it down to dust particles (paramāṇu, the smallest unit of matter), and further analyzing these dust particles with directions. Therefore, whether coarse or fine, all forms are merely the differentiated images of the deluded mind, and in reality, there is nothing there. Here, we first contemplate the unaccomplishment of the form aggregate. Even if dust particles have directions, they can be analyzed and are definitely not real. If they have no directions, then they are not form. Therefore, know that all coarse and fine forms are the appearances manifested by the deluded mind, and there is actually no form outside the mind. Question: Analyzing form is a contemplation method of the Hinayana (Hinayana, a school of Buddhism), why does the Mahayana (Mahayana, a school of Buddhism) also use it? Answer: Hinayana analyzes form only to reveal the emptiness of the person (negating the existence of 'self'). Mahayana analyzes form to reveal that the nature of form dharma (Rupa dharma, material phenomena) is emptiness. Therefore, it is said that dharma has no size, size lies in the person. The metaphor of 'medicine for hands that don't crack in winter' is worth pondering deeply.

Investigating the remaining four aggregates, gradually analyzing them down to an instant (ksana, an extremely short unit of time). Seeking this instant, its appearances are different and not singular. Next, contemplate the unaccomplishment of the aggregates of feeling, perception, volition, and consciousness. The four aggregates are investigated as momentary mental phenomena, namely, not yet arisen, about to arise, arising, having arisen, without temporary dwelling, without any real dharma, but only names.

Unconditioned dharmas are also like this. Apart from the Dharmadhatu (Dharmadhatu, the totality of all dharmas), they are ultimately unattainable. Next, contemplate the unaccomplishment of unconditioned dharmas.

就也。色心念念生住異滅。名有為法。對此有為。假施設彼無為名字。有為尚不可得。無為止是十八界中法界所攝。乃第六識所緣影像。豈離色心之外。有實常法名無為哉。

如是十方一切諸法。應知悉然　有為無為既不成就。則十方世界。更有何法可成就耶。此則生滅無性。當體即是真如明矣。初正示觀門竟。

二喻顯不二

猶如迷人。謂東為西。方實不轉。眾生亦爾。無明迷故。謂心為動。而實不動。若知動心即不生滅。即得入于真如之門　只此現前介爾之心。性即真如。眾生於真如中妄見生滅。猶如迷人謂東為西。則真如之外無生滅也。迷人雖復謂東為西。而東仍自東。則迷人之所謂西。原即悟人之東。可譬生滅之外無真如也。謂心為動。合前謂東為西。是即真如而成生滅。心實不動。合前東仍自東。是離生滅更無真如。故茍能知動心即不生滅。譬如能知所謂之西。原即是東。即入真如門也。一心而分迷悟兩門。兩門究竟只此一心。但貴以知翻彼迷謂而已。迷者。即無明也。謂者。即妄想也。知者。即始覺也。本應如是了知。更無別知。故云始覺即本覺也。初顯示實義竟。

大乘起信論裂網疏卷第四 大正藏第 44 冊 No. 1850 大乘起信論裂網疏

大乘起信論

【現代漢語翻譯】 現代漢語譯本： 就如同這樣。色（Rūpa, 物質）心（Citta, 精神）唸唸生起、持續、變化、消滅，這被稱為有為法（Saṃskṛta-dharma, conditioned dharma）。針對這有為法，假設施設那無為（Asaṃskṛta, unconditioned）的名字。有為尚且不可得，無為只不過是十八界（Aṣṭādaśa dhātavaḥ, eighteen elements）中法界（Dharmadhātu, dharma element）所包含的，乃是第六識（Mano-vijñāna, mind consciousness）所緣的影像。難道離開色心之外，有真實恒常的法名為無為嗎？ 像這樣十方一切諸法，應當知道都是如此。有為無為既然不能成立，那麼十方世界，還有什麼法可以成立呢？這說明生滅無自性，當體就是真如（Tathātā, suchness）的顯現。初次正式開示觀門完畢。 二、用比喻顯示不二 猶如迷惑之人，把東說成西，方位實際上並沒有轉動。眾生也是這樣，因為無明（Avidyā, ignorance）迷惑的緣故，認為心是動搖的，而實際上心是不動的。如果知道動心就是不生不滅，就能進入真如之門。僅僅是這現前微小的心，其自性就是真如。眾生在真如中妄見生滅，猶如迷惑之人把東說成西，那麼真如之外沒有生滅。迷惑之人即使把東說成西，而東仍然是東，那麼迷惑之人所說的西，原本就是覺悟之人的東，可以比喻生滅之外沒有真如。認為心是動搖的，與前面把東說成西相合，是即真如而成生滅。心實際上不動搖，與前面東仍然是東相合，是離開生滅更沒有真如。所以如果能夠知道動心就是不生不滅，譬如能夠知道所謂西，原本就是東，就能進入真如之門。一心而分為迷悟兩門，兩門究竟只是這一個心，但重要的是用知來翻轉那迷惑的認為罷了。迷，就是無明。認為，就是妄想。知，就是始覺（Ādi-buddha, initial enlightenment）。本來應當這樣了知，更沒有別的知，所以說始覺就是本覺（Mūla-buddha, original enlightenment）。初次顯示實義完畢。 《大乘起信論裂網疏》卷第四 《大正藏》第 44 冊 No. 1850 《大乘起信論裂網疏》 《大乘起信論》

【English Translation】 English version: Just like that. Rūpa (form) and Citta (mind) arise, abide, change, and cease in every moment. This is called Saṃskṛta-dharma (conditioned dharma). In contrast to this Saṃskṛta-dharma, the name Asaṃskṛta (unconditioned) is provisionally designated. Even the conditioned is unattainable, and the unconditioned is merely included in the Dharmadhātu (dharma element) within the Aṣṭādaśa dhātavaḥ (eighteen elements), being an image perceived by the Mano-vijñāna (mind consciousness). Could there be a real, constant dharma called unconditioned apart from form and mind? All dharmas in the ten directions should be understood in this way. Since the conditioned and unconditioned cannot be established, what dharma in the ten directions can be established? This illustrates that arising and ceasing are without self-nature, and their very essence is the manifestation of Tathātā (suchness). The first formal instruction on the gate of contemplation is complete. 2. Using Metaphors to Reveal Non-Duality It is like a confused person who calls east west, but the direction does not actually turn. Sentient beings are also like this. Due to the delusion of Avidyā (ignorance), they think the mind is moving, but in reality, the mind is not moving. If one knows that the moving mind is neither arising nor ceasing, one can enter the gate of Tathātā (suchness). This very present, minute mind, its nature is Tathātā. Sentient beings falsely see arising and ceasing in Tathātā, just as a confused person calls east west. Then, outside of Tathātā, there is no arising or ceasing. Even if a confused person calls east west, east is still east. Then, what the confused person calls west is originally the east of the enlightened person, which can be compared to there being no Tathātā outside of arising and ceasing. Therefore, if one can know that the moving mind is neither arising nor ceasing, just as one can know that the so-called west is originally east, one can enter the gate of Tathātā. One mind is divided into the two gates of delusion and enlightenment, but ultimately, both gates are just this one mind. The important thing is to use knowledge to reverse that deluded notion. Delusion is Avidyā (ignorance). Notion is Vikalpa (conceptual thought). Knowledge is Ādi-buddha (initial enlightenment). Originally, one should understand in this way, and there is no other knowledge. Therefore, it is said that Ādi-buddha (initial enlightenment) is Mūla-buddha (original enlightenment). The first display of the real meaning is complete. Commentary on the Awakening of Faith in the Mahāyāna, Volume 4 Taisho Tripitaka Volume 44, No. 1850, Commentary on the Awakening of Faith in the Mahāyāna Awakening of Faith in the Mahāyāna

裂網疏卷第五

靈峰蕅益沙門智旭述

二對治邪執二。初總標二見。二別釋二見。今初。

對治邪執者。一切邪執。莫不皆依我見而起。若離我見。則無邪執。我見有二種。一人我見。二法我見　若達前所顯示一心二門實義。決不起於二種我見。以真如舉體而成生滅。則真如決非實人實法。以生滅當體即是真如。則生滅決非實人實法。故楞伽云。當依無我如來之藏也。然佛所說法。若為對治凡夫。則專破人我執。若為對治二乘。則專破法我執。由對治人我執。方便建立蘊界處法。非實法也。二乘依此。遂起法執。由對治法我執。如實說為唯識所現。依八種識。假名為人。非實人也。凡夫依此。仍起人執。故云。一切外道所有諸見。皆從佛法流出也。一切邪執。謂凡夫所有邊見。邪見及二取等。並依人我見生。二乘所執色。不相應。及無為等。並依法我見生。

二別釋二見二。初釋人我見。二釋法我見。初中二。初正除我見。二例破余見。今初。

人我見者。依諸凡夫。說有五種　人我見。亦名我執。依我癡故。而起我見。依我見故。而起我愛我慢。依愛我故。而計我所。依計我我所故。順之則貪。違之則瞋。具起無量諸煩惱法。故人我見。唯依凡夫說有。若證小乘須陀洹果。則便永斷

【現代漢語翻譯】 現代漢語譯本 裂網疏卷第五

靈峰蕅益沙門智旭 述

二、對治邪執 二。初、總標二見。二、別釋二見。今初。

對治邪執，是指一切的邪執，沒有哪一樣不是依附於我見而產生的。如果離開了這個我見，就沒有邪執了。我見有兩種：一是人我見，二是法我見。如果通達前面所顯示的一心二門（註：一心二門指一心開二門，即從一心開出真如門和生滅門）的真實意義，就絕對不會產生這兩種我見。因為真如全體構成了生滅，那麼真如就絕不是實在的人或實在的法；因為生滅的當體就是真如，那麼生滅就絕不是實在的人或實在的法。所以《楞伽經》說：『應當依靠無我的如來藏啊。』然而佛所說的法，如果是爲了對治凡夫，就專門破除人我執；如果是爲了對治二乘（註：聲聞乘和緣覺乘），就專門破除法我執。由於對治人我執，方便地建立蘊、界、處等法，這些都不是實法。二乘之人依此，就產生了法執。由於對治法我執，如實地說一切都是唯識所現，依靠八種識（註：眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識），假名為人，不是實在的人。凡夫依此，仍然產生人執。所以說：『一切外道所有的各種見解，都是從佛法流傳出去的。』一切邪執，指凡夫所有的邊見、邪見以及二取（註：能取和所取）等，都是依附於人我見而產生的。二乘所執著的色、不相應行法以及無為法等，都是依附於法我見而產生的。

二、別釋二見 二。初、釋人我見。二、釋法我見。初中二。初、正除我見。二、例破余見。今初。

人我見，是依據各種凡夫，說有五種（註：五蘊）人我見。人我見，也叫我執。因為有我癡（註：對自我的愚昧無知），所以產生我見；因為有我見，所以產生我愛和我慢；因為愛我，所以計較什麼是我的。因為計較我和我的，順從自己的心意就貪婪，違背自己的心意就嗔恨，從而產生無數的煩惱。所以人我見，只依據凡夫而說有。如果證得小乘的須陀洹果（註：小乘初果），就永遠斷除了人我見。

【English Translation】 English version Chapter Five: Ripping the Netting

Composed by Shramana Zhixu of Lingfeng Ȏuyi

  1. Antidotes to Erroneous Attachments 2. First, a general statement of the two views. Second, a separate explanation of the two views. Now, the first.

To counteract erroneous attachments means that all erroneous attachments arise from the view of self. If one is free from the view of self, there will be no erroneous attachments. There are two kinds of view of self: the view of self as a person and the view of self as a dharma. If one understands the true meaning of the One Mind and Two Aspects (note: One Mind and Two Aspects refers to the One Mind opening into two aspects, namely the aspect of Suchness and the aspect of arising and ceasing) as previously shown, one will definitely not give rise to the two kinds of view of self. Because Suchness in its entirety constitutes arising and ceasing, Suchness is definitely not a real person or a real dharma. Because arising and ceasing are inherently Suchness, arising and ceasing are definitely not a real person or a real dharma. Therefore, the Laṅkāvatāra Sūtra says, 'One should rely on the Tathāgatagarbha (note: the womb of the Tathagata) which is without self.' However, the Dharma spoken by the Buddha, if it is to counteract ordinary people, it specifically breaks the attachment to self as a person. If it is to counteract the Two Vehicles (note: Śrāvakayāna and Pratyekabuddhayāna), it specifically breaks the attachment to self as a dharma. Because of counteracting the attachment to self as a person, the skandhas (note: aggregates), dhātus (note: realms), and āyatanas (note: sense bases) are conveniently established, but these are not real dharmas. The Two Vehicles rely on this and consequently give rise to attachment to dharma. Because of counteracting the attachment to self as a dharma, it is truthfully said that everything is manifested by consciousness. Relying on the eight kinds of consciousness (note: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, ālayavijñāna), a person is nominally designated, but is not a real person. Ordinary people rely on this and still give rise to attachment to self as a person. Therefore, it is said, 'All the views held by externalists flow out from the Buddha Dharma.' All erroneous attachments refer to the extreme views, wrong views, and dualistic grasping (note: grasping of the grasper and the grasped) held by ordinary people, all of which arise from the view of self as a person. The form, non-corresponding formations, and unconditioned dharmas, etc., clung to by the Two Vehicles, all arise from the view of self as a dharma.

  1. Separate Explanation of the Two Views 2. First, explaining the view of self as a person. Second, explaining the view of self as a dharma. First of the first. First, directly eliminating the view of self. Second, using this as an example to break other views. Now, the first.

The view of self as a person is said to have five kinds (note: five skandhas) according to various ordinary people. The view of self as a person is also called attachment to self. Because of ignorance of self (note: ignorance of the self), the view of self arises. Because of the view of self, self-love and self-conceit arise. Because of loving self, one calculates what is 'mine'. Because of calculating 'me' and 'mine', one becomes greedy when things go one's way and becomes angry when things go against one's way, thus giving rise to countless afflictions. Therefore, the view of self as a person is only said to exist according to ordinary people. If one attains the Srotāpanna fruit (note: the first fruit of the Śrāvakayāna), one will permanently cut off the view of self as a person.

此邪執矣。況大乘乎。

一者如經中說。如來法身。究竟寂滅。猶如虛空。凡愚聞之。不解其義。則執如來性。同於虛空。常恒遍有　此即執有神我遍十方界。體常周遍。量同虛空之外道也。原是謬解法身之義。成此外道。然執有神我。便非寂滅法身。

為除彼執。明虛空相。唯是分別。實不可得。有見。有對。待于諸色。以心分別。說名虛空。色既唯是妄心分別。當知虛空亦無有體　彼執我同虛空。是常是有。今先明所同之空。非常非有。則能同之我。亦必非常非有也。有見者。以心分別。說名虛空。是所緣相。故非常也。有對者。待于諸色。于無色處。名之為空。是對待法。故非有也。又色尚唯是妄心分別。無有實體。虛空無色。又豈有實體哉。空既無體。則所計同空之我。亦無體矣。

一切境相。唯是妄心之所分別。若離妄心。即境界相滅。唯真如心。無所不遍。此是如來自性如虛空義。非謂如空是常是有　一切境相。即若色若空也。境界相滅。即空色俱無也。空色俱無。豈可妄謂如來同於虛空。是常是有。名之為人我乎。

二者如經中說。一切世法。皆畢竟空。乃至涅槃真如法。亦畢竟空。本性如是。離一切相。凡愚聞之。不解其義。即執涅槃真如法。唯空無物　此即計斷滅空之外

【現代漢語翻譯】 現代漢語譯本： 這是錯誤的執著。更何況是大乘佛法呢？

第一種情況，就像經中所說，如來的法身，究竟寂滅，猶如虛空。凡夫愚人聽了，不理解其中的含義，就執著于如來的自性，認為它等同於虛空，是常恒遍在的。這實際上是執著于有一個神我遍佈十方世界，其本體恒常周遍，大小如同虛空的外道邪見。原本是錯誤地理解了法身的含義，反而變成了外道。然而，執著于有神我，就不是寂滅的法身。

爲了破除這種執著，說明虛空的相狀，僅僅是分別出來的，實際上是不可得的。『有見』，『有對』，是依待于諸色，用心分別，才說它是虛空。既然色僅僅是虛妄的心所分別出來的，那麼應當知道虛空也沒有實體。他們執著于『我』等同於虛空，是常有的。現在首先說明他們所認為等同的虛空，不是常，也不是有。那麼能等同於虛空的『我』，也必定不是常，也不是有。『有見』，是用心分別，才說它是虛空，是所緣的相，所以不是常。『有對』，是依待于諸色，在沒有色的地方，才稱之為『空』，這是對待法，所以不是有。而且色尚且僅僅是虛妄的心所分別出來的，沒有實體，虛空沒有色，又怎麼會有實體呢？虛空既然沒有本體，那麼所計較的等同於虛空的『我』，也就沒有本體了。

一切境界相，都只是虛妄的心所分別出來的。如果離開了虛妄的心，那麼境界相就會滅除，只有真如心，無所不遍。這才是如來自性如虛空的含義，而不是說如虛空一樣是常有的。一切境界相，就是色和空。境界相滅，就是空和色都沒有了。空和色都沒有了，怎麼可以妄自認為如來等同於虛空，是常有的，稱之為人我呢？

第二種情況，就像經中所說，一切世間法，都是畢竟空的，乃至涅槃真如法，也是畢竟空的，其本性就是如此，遠離一切相。凡夫愚人聽了，不理解其中的含義，就執著于涅槃真如法，認為它只是空無一物。這實際上是計較斷滅空的外道邪見。

【English Translation】 English version: This is a wrong attachment. How much more so with Mahayana Buddhism?

Firstly, as it is said in the scriptures, the Dharmakaya (法身, body of the Dharma) of the Tathagata (如來, Thus Come One) is ultimately quiescent and extinct, like empty space. Ordinary fools, upon hearing this, do not understand its meaning and cling to the notion that the nature of the Tathagata is the same as empty space, being constant and pervasive. This is actually clinging to the heretical view of an eternal self (神我, divine self) pervading the ten directions, whose essence is constant and all-encompassing, and whose measure is the same as empty space. Originally, it was a misinterpretation of the meaning of Dharmakaya, which turned into this heretical view. However, clinging to the notion of an eternal self is not the quiescent and extinct Dharmakaya.

To dispel this attachment, it is explained that the appearance of empty space is merely a discrimination and is actually unattainable. 『Having sight』 and 『having opposition』 rely on all forms, and it is through the discrimination of the mind that it is called empty space. Since form is merely a discrimination of the deluded mind, it should be known that empty space also has no substance. They cling to the notion that 『I』 is the same as empty space, being constant and existent. Now, it is first explained that the empty space they consider to be the same is neither constant nor existent. Then, the 『I』 that can be the same as empty space must also be neither constant nor existent. 『Having sight』 means that it is through the discrimination of the mind that it is called empty space, which is the object of perception, so it is not constant. 『Having opposition』 means that it relies on all forms, and in the absence of form, it is called 『empty,』 which is a relative method, so it is not existent. Moreover, form is merely a discrimination of the deluded mind, without any substance. How can empty space, which has no form, have any substance? Since empty space has no substance, then the 『I』 that is considered to be the same as empty space also has no substance.

All realms and appearances are merely discriminated by the deluded mind. If one departs from the deluded mind, then the realms and appearances will cease, and only the true mind (真如心, true thusness mind) will be all-pervasive. This is the meaning of the Tathagata's nature being like empty space, not that it is constant and existent like empty space. All realms and appearances are form and emptiness. The cessation of realms and appearances means that both emptiness and form are gone. Since both emptiness and form are gone, how can one falsely claim that the Tathagata is the same as empty space, being constant and existent, and call it a person or self?

Secondly, as it is said in the scriptures, all worldly dharmas (世間法, worldly phenomena) are ultimately empty, and even Nirvana (涅槃, liberation) and the Dharma of True Thusness (真如法, Dharma of True Thusness) are ultimately empty, their nature being such, being apart from all appearances. Ordinary fools, upon hearing this, do not understand its meaning and cling to the notion that the Dharma of Nirvana and True Thusness is merely empty and devoid of anything. This is actually clinging to the heretical view of annihilationist emptiness.

道也。執此唯空無物境界以為涅槃真如。故滅色歸空。得四空定。謂我已證涅槃真如。由其人我見在。所以窮空不歸。便入輪轉。

為除彼執。明真如法身。自體不空。具足無量性功德故　若知真空不空非但空。則尚不取小乘空證。況取四空以為我所證乎。

三者如經中說。如來藏具足一切諸性功德。不增不減。凡愚聞已。不解其義。則執如來藏。有色心法自相差別　此即常見外道。計我為能有。計五蘊色心為我所有。不可除滅也。

為除此執。明以真如本無染法差別(雖依業識等差別相)立有無邊功德相(而皆同一味一真。離分別相)非是染相　若知真如非是染相。豈應攬此色心以為我所有乎。

四者如經中說。一切世間諸雜染法。皆依如來藏起。一切法不異真如。凡愚聞之。不解其義。則謂如來藏具有一切世間染法　此亦常見外道。計一切染法即我。不可覆滅也。乃至魔王卻留塵勞。恐其銷盡。亦是此見所攝。

為除此執。明如來藏。從本具有過恒沙數清凈功德。不異真如(若夫)過恒沙數煩惱染法。唯是妄有。本無自性。從無始來。未曾暫與如來藏相應。若如來藏。染法相應。而令證會息妄染者。無有是處　染法依無明有。譬如迷方謂東為西。此之迷謂。從來不與定方相應也。

【現代漢語翻譯】 現代漢語譯本： 有人認為，『道』就是執著于空無一物的境界，並把這種境界當作涅槃真如。因此，他們滅除色相，歸於空無，獲得四空定。他們認為自己已經證得了涅槃真如。但由於他們的人我執仍然存在，所以窮盡空性也無法真正解脫，最終還是會墮入輪迴。

爲了破除這種執著，佛法闡明真如法身，其自體並非空無，而是具足無量性功德。如果能夠理解真空並非只是空，而是『不空』，那麼就不會執著于小乘的空證，更不會把四空定當作自己所證得的境界了。

還有一種情況，經典中說，如來藏（Tathagatagarbha，如來所具有的覺悟的潛能）具足一切諸性功德，不增不減。凡夫愚昧之人聽了之後，不理解其中的含義，就執著地認為如來藏具有色心法（Rupa-citta，物質和精神現象）的自相差別。這實際上是常見的外道（Tirthika，佛教以外的修行者）的觀點，他們認為『我』是能動的，五蘊色心（Skandha，構成個體存在的五種要素）是『我』所擁有的，是不可消除和磨滅的。

爲了破除這種執著，佛法闡明真如（Tathata，事物的真實本性）本來就沒有染法的差別（雖然依賴於業識等差別相），而建立有無邊的功德相（但這些功德相都同一味道，同一真如，遠離分別相），並非是染污之相。如果能夠理解真如並非是染污之相，又怎麼會把這些色心法當作『我』所擁有的呢？

還有一種情況，經典中說，一切世間的各種雜染法，都是依如來藏而生起的，一切法都不異於真如。凡夫愚昧之人聽了之後，不理解其中的含義，就認為如來藏具有一切世間的染污法。這也是常見外道的觀點，他們認為一切染污法就是『我』，是不可再次消滅的。甚至魔王（Mara，佛教中阻礙修行的惡神）也想保留塵勞（Klesha，煩惱），害怕它們被完全消除，也是這種見解所導致的。

爲了破除這種執著，佛法闡明如來藏從根本上就具有超過恒河沙數（Ganges river sands，極多的數量）的清凈功德，不異於真如。而那些超過恒河沙數的煩惱染法，僅僅是虛妄的存在，本來就沒有自性。從無始以來，從未曾與如來藏相應。如果如來藏與染法相應，還能證悟並止息虛妄的染污，那是不可能的。染法是依賴於無明（Avidya，對事物真實本性的無知）而存在的，譬如迷失方向，把東誤認為西。這種迷誤，從來不與正確的方向相應。

【English Translation】 English version: Some people hold onto the realm of emptiness and nothingness, considering it to be Nirvana-Tathata (Nirvana-Tathata, the true nature of Nirvana) . Therefore, they extinguish form and return to emptiness, attaining the Four Formless Realms (Arupa-dhatu, the four meditative states of formlessness). They believe they have already realized Nirvana-Tathata. However, because their ego-attachment (Atma-graha, the clinging to a self) still exists, they cannot truly return even after exhausting emptiness, and they eventually fall into the cycle of rebirth (Samsara, the cycle of birth, death, and rebirth).

To dispel this attachment, the Dharma clarifies that the Dharmakaya (Dharmakaya, the body of the Dharma) of Tathata is not empty in its essence but is complete with limitless qualities and virtues. If one understands that emptiness is not merely empty but also 'non-empty,' then one will not cling to the emptiness attained by the Hinayana (Hinayana, the 'smaller vehicle' of Buddhism), let alone consider the Four Formless Realms as something one has realized.

In another case, the sutras say that the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) is complete with all qualities and virtues, neither increasing nor decreasing. Ignorant people, upon hearing this, do not understand its meaning and cling to the idea that the Tathagatagarbha has self-characteristics and differences in form and mind (Rupa-citta, material and mental phenomena). This is actually the view of common non-Buddhist (Tirthika, non-Buddhist ascetics) who believe that 'I' am the agent and that the five aggregates (Skandha, the five aggregates of existence) are 'mine,' which cannot be eliminated or extinguished.

To dispel this attachment, the Dharma clarifies that Tathata (Tathata, suchness) originally has no differences in defiled dharmas (though dependent on the differentiating characteristics of karma-consciousness, etc.), and establishes the aspect of limitless virtues (but all are of the same flavor, the same true reality, free from discriminating characteristics), which are not defiled aspects. If one understands that Tathata is not a defiled aspect, how can one grasp these form and mind dharmas as 'mine'?

In another case, the sutras say that all the various defiled dharmas of the world arise from the Tathagatagarbha, and all dharmas are not different from Tathata. Ignorant people, upon hearing this, do not understand its meaning and believe that the Tathagatagarbha possesses all the defiled dharmas of the world. This is also the view of common non-Buddhists who believe that all defiled dharmas are 'I,' which cannot be destroyed again. Even Mara (Mara, the demon who obstructs enlightenment) wants to retain the dust and toil (Klesha, afflictions), fearing that they will be completely eliminated, which is also caused by this view.

To dispel this attachment, the Dharma clarifies that the Tathagatagarbha inherently possesses pure virtues exceeding the sands of the Ganges River (Ganges river sands, an immense quantity), which are not different from Tathata. As for those defiled dharmas of afflictions exceeding the sands of the Ganges River, they are merely illusory and have no inherent nature. From beginningless time, they have never been associated with the Tathagatagarbha. If the Tathagatagarbha were associated with defiled dharmas and could still realize and cease illusory defilements, that would be impossible. Defiled dharmas exist dependent on ignorance (Avidya, ignorance of the true nature of reality), like mistaking east for west when lost. This delusion has never been associated with the fixed direction.

如來藏既本無染。則人我執。便是染法。不能證會如來藏明矣。

五者如經中說。依如來藏。有生死。得涅槃。凡愚聞之。不知其義。則謂依如來藏。生死有始。以見始故。復謂涅槃有其終盡　此別計如來藏為心外實法。如冥諦。勝性。虛空。大自在天等。而以有生死得涅槃者。名之為人我也。

為除此執。明如來藏。無有初際。無明依之。生死無始。若言三界外。更有眾生始起者。是外道經中說。非是佛教。以如來藏無有後際。證此永斷生死種子　如來藏無始無終。生死依之。無始有終。涅槃依之。有始無終。藏性如方。生死如迷。涅槃如覺。方外別無迷覺。則知人空。迷覺之外亦別無方。則知法空。又藏性如濕。生死如冰。涅槃如水。濕外別無冰水。何處有受生死證涅槃之人。冰水之外亦無濕性。何處有起生死成涅槃之法耶。初正除我見竟。

二例破余見

依人我見。四種見生。是故於此安立彼四　彼四。謂邊見。邪見。戒取。見取也。由不了無我如來藏義。虛妄計有人我可得。然後依之計斷計常。名為邊見。依之撥無善惡因果。名為邪見。依之苦行以求解脫。名為戒取。依之求生梵天空處等。名為見取。是故除此人我見已。彼四種見。皆悉不能自安立也。初釋人我見竟。

二釋

【現代漢語翻譯】 現代漢語譯本：如果如來藏（Tathagatagarbha，如來法身的藏身之處）本來就沒有污染，那麼人我執（認為存在獨立自我的執念）就是一種染污之法，這樣就無法證悟如來藏的真義了。

五者，如經中所說，依靠如來藏，有生死（輪迴），得涅槃（解脫）。凡夫愚昧之人聽了，不明白其中的道理，就認為依靠如來藏，生死有一個開始。因為見到有開始，又認為涅槃有一個終結。這是把如來藏看作是心外實在之法，如同數論的冥諦（Prakrti，自性），勝性（Guna，屬性），虛空（Akasa，空間），大自在天（Mahesvara，濕婆神）等。並且把有生死、得涅槃者，稱之為人我。

爲了消除這種執念，說明如來藏沒有最初的邊際，無明（Avidya，對實相的無知）依靠它，所以生死沒有開始。如果說在三界之外，還有眾生開始產生，這是外道經書中的說法，不是佛教的教義。因為如來藏沒有最後的邊際，證悟它就能永遠斷除生死的種子。如來藏無始無終，生死依靠它，是無始有終；涅槃依靠它，是有始無終。藏性如同方所，生死如同迷路，涅槃如同覺悟。方所之外沒有其他的迷路和覺悟，就知道人是空性的。迷覺之外也沒有其他的方所，就知道法是空性的。又，藏性如同濕性，生死如同冰，涅槃如同水。濕性之外沒有其他的冰和水，哪裡有承受生死、證悟涅槃的人呢？冰和水之外也沒有濕性，哪裡有產生生死、成就涅槃的法呢？以上是正確破除我見的論述。

二、例破余見

依靠人我見，產生四種見解。因此，在這裡安立這四種見解。這四種見解，指的是邊見（認為事物是常或斷的極端見解），邪見（否定因果的錯誤見解），戒取（執著于錯誤的戒律以求解脫），見取（執著于錯誤的見解）。由於不瞭解無我如來藏的含義，虛妄地認為可以得到人我，然後依靠它來計度斷滅或常存，這叫做邊見。依靠它來否定善惡因果，這叫做邪見。依靠它來苦行以求解脫，這叫做戒取。依靠它來求生梵天（Brahma，創造神）空處等，這叫做見取。因此，除掉這種人我見之後，那四種見解，都不能夠自己成立。以上是解釋人我見的論述。

二、釋...

【English Translation】 English version: If the Tathagatagarbha (the womb of the Tathagata, the place where the Tathagata's Dharmakaya resides) is inherently free from defilement, then the attachment to self (the belief in an independent self) is a defiling dharma, and thus one cannot realize the true meaning of the Tathagatagarbha.

Fifthly, as stated in the sutras, relying on the Tathagatagarbha, there is samsara (birth and death), and one attains Nirvana (liberation). Ordinary and ignorant people, upon hearing this, do not understand its meaning and thus believe that relying on the Tathagatagarbha, samsara has a beginning. Because they see a beginning, they also believe that Nirvana has an end. This is to regard the Tathagatagarbha as a real dharma outside the mind, like the Prakrti (primordial matter), Guna (qualities), Akasa (space), Mahesvara (Great Lord, Shiva) etc. of Samkhya philosophy. And they call those who experience samsara and attain Nirvana as 'self'.

To eliminate this attachment, it is explained that the Tathagatagarbha has no beginning. Ignorance (Avidya, lack of knowledge of reality) relies on it, so samsara has no beginning. If it is said that outside the Three Realms, there are beings that begin to arise, this is what is said in non-Buddhist scriptures, not the teachings of Buddhism. Because the Tathagatagarbha has no end, realizing it can permanently cut off the seeds of samsara. The Tathagatagarbha has no beginning and no end. Samsara relies on it, which is beginningless and has an end; Nirvana relies on it, which has a beginning and is endless. The nature of the Garbha is like space, samsara is like being lost, and Nirvana is like awakening. Outside of space, there are no other states of being lost or awakened, so one knows that the self is empty. Outside of delusion and awakening, there is also no separate space, so one knows that dharmas are empty. Furthermore, the nature of the Garbha is like moisture, samsara is like ice, and Nirvana is like water. Outside of moisture, there is no other ice and water, so where is the person who undergoes samsara and attains Nirvana? Outside of ice and water, there is also no moisture, so where is the dharma that generates samsara and achieves Nirvana? The above is the correct refutation of the view of self.

  1. Refuting Other Views by Analogy

Relying on the view of self, four kinds of views arise. Therefore, these four views are established here. These four views refer to the extreme view (belief in permanence or annihilation), the wrong view (denying cause and effect), clinging to precepts (adhering to wrong precepts to seek liberation), and clinging to views (adhering to wrong views). Because one does not understand the meaning of the non-self Tathagatagarbha, one falsely believes that a self can be obtained, and then relies on it to speculate about annihilation or permanence, which is called the extreme view. Relying on it to deny good and evil cause and effect, this is called the wrong view. Relying on it to practice asceticism to seek liberation, this is called clinging to precepts. Relying on it to seek rebirth in the Brahma (creator god) realm, the realm of emptiness, etc., this is called clinging to views. Therefore, after removing this view of self, those four views cannot establish themselves. The above is the explanation of the view of self.

  1. Explanation of...

法我見二。初明起執之由。二明對治之法今初。

法我見者。以二乘鈍根。世尊但為說人無我。彼人便於五蘊生滅。畢竟執著。怖畏生死。妄取涅槃　凡夫妄計五蘊為我我所。流轉生死。由其往昔曾種二乘善根。佛逗彼機。為說五蘊生滅本無人我。原不曾說五蘊是實法也。彼自畢竟執著。不達五蘊本空。所以怖畏生死。妄取涅槃。違于大乘平等法門。豈如來說法之本意哉。

二明對治之法二。初正明。二釋疑。今初。

為除此執。明五蘊法。本性不生。不生故。亦無有滅。不滅故。本來涅槃。若究竟離分別執著。則知一切染法凈法皆相待立。是故當知。一切諸法。從本已來。非色非心。非智非識。非無非有。畢竟皆是不可說相　五蘊本性不生者。譬如目有赤眚。妄見燈光五色重疊。實無五色生也。物必有生。然後有滅。既本不生。更何可滅。故云。一切眾生。即涅槃相。不可覆滅。所謂本來自性清凈涅槃。即生滅是真如體也。若究竟離分別執著者。謂能觀一切妄念無相。則為證得如來智慧。從名字證得。乃至究竟證得也。則知一切染法凈法皆相待立者。染。謂無明妄念。凈。謂無漏真如。依真有妄。依妄顯真。所以覺與不覺。並屬生滅門攝。既相待立。便非實有。便知生滅即不生滅。入真如門。從

【現代漢語翻譯】 法我見二（Dharma and self views, two aspects）。首先闡明產生執念的原因，其次闡明對治的方法。現在先說第一個方面。

所謂『法我見』，是因為二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘，小乘佛教的兩種型別）根器遲鈍，世尊（Śākyamuni，釋迦牟尼佛）只是為他們說了人無我（否定存在永恒不變的『我』的觀點）。這些人便對於五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）的生滅變化，產生了極端的執著，因此怖畏生死，錯誤地追求涅槃（nirvāṇa，佛教中的解脫境界）。凡夫錯誤地認為五蘊是『我』和『我所』，因此在生死中流轉。由於他們過去曾經種下二乘的善根，佛陀爲了適應他們的根機，為他們說了五蘊的生滅變化，本來就沒有人我和我所，原本不曾說五蘊是真實存在的法。但他們自己卻極端地執著，不明白五蘊本性是空的，所以怖畏生死，錯誤地追求涅槃，這違背了大乘（Mahāyāna，大乘佛教）平等法門，哪裡是如來（Tathāgata，佛的稱號之一）說法的本意呢？

其次闡明對治的方法，分為兩個方面：首先是正面闡明，其次是解釋疑問。現在先說第一個方面。

爲了去除這種執著，闡明五蘊法的本性是不生不滅的。因為不生，所以也沒有滅。因為不滅，所以本來就是涅槃。如果能夠徹底遠離分別和執著，那麼就會知道一切染法（klesha，煩惱）和凈法（śuddha-dharma，清凈的法）都是相對而立的。因此應當知道，一切諸法，從根本上來說，非色（rūpa，物質）非心（citta，精神），非智（jñāna，智慧）非識（vijñāna，意識），非無非有，畢竟都是不可言說的狀態。五蘊本性不生，譬如眼睛有紅翳，錯誤地看到燈光呈現五種顏色重疊，實際上並沒有五種顏色的產生。事物必定有生，然後才有滅。既然本來不生，又怎麼會有滅呢？所以說，一切眾生，即是涅槃相，不可再滅。所謂本來就是自性清凈涅槃，即生滅就是真如（tathatā，事物的真實本性）的本體。如果能夠徹底遠離分別執著，就是說能夠觀察一切妄念都是無相的，那麼就是證得了如來的智慧，從名字上的證得，乃至究竟的證得。那麼就會知道一切染法和凈法都是相對而立的。染，指的是無明妄念；凈，指的是無漏真如。依靠真如才有妄念，依靠妄念才顯現真如。所以覺悟與不覺悟，都屬於生滅門所攝。既然是相對而立，便不是真實存在的。便知道生滅即是不生不滅，進入真如門，從...

【English Translation】 法我見二 (Dharma and self views, two aspects). First, it clarifies the reasons for arising attachments; second, it clarifies the methods for counteracting them. Now, let's begin with the first aspect.

The so-called 'Dharma and self views' arise because the dull-witted individuals of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two types of vehicles in early Buddhism) only heard the World-Honored One (Śākyamuni Buddha) speak of the non-self of persons (the view that denies the existence of a permanent and unchanging 'self'). These individuals then developed extreme attachments to the arising and ceasing of the five aggregates (skandha, the five components that constitute individual experience: form, feeling, perception, mental formations, and consciousness), thus fearing birth and death and mistakenly seeking nirvāṇa (the state of liberation in Buddhism). Ordinary people mistakenly consider the five aggregates as 'self' and 'what belongs to self,' thus transmigrating in birth and death. Because they had previously planted the good roots of the Two Vehicles, the Buddha, in accordance with their capacity, spoke to them about the arising and ceasing of the five aggregates, which originally had no self or what belongs to self. He never said that the five aggregates were real dharmas (elements of existence). But they themselves clung to them stubbornly, not understanding that the five aggregates are fundamentally empty, so they feared birth and death and mistakenly sought nirvāṇa, which goes against the equal Dharma gate of the Mahāyāna (the Great Vehicle). How could this be the original intention of the Tathāgata (one of the titles of the Buddha) in teaching the Dharma?

Second, it clarifies the methods for counteracting them, divided into two aspects: first, a direct explanation; second, a clarification of doubts. Now, let's begin with the first aspect.

To eliminate this attachment, it is clarified that the fundamental nature of the five aggregates is neither arising nor ceasing. Because there is no arising, there is also no ceasing. Because there is no ceasing, it is originally nirvāṇa. If one can completely abandon discrimination and attachment, then one will know that all defiled dharmas (klesha, afflictions) and pure dharmas (śuddha-dharma, pure dharmas) are established in relation to each other. Therefore, it should be known that all dharmas, from their very origin, are neither form (rūpa, matter) nor mind (citta, mind), neither wisdom (jñāna, wisdom) nor consciousness (vijñāna, consciousness), neither non-being nor being, and are ultimately inexpressible. The fundamental nature of the five aggregates is non-arising, just as when the eyes have a red haze, they mistakenly see the light of a lamp as having five overlapping colors, but in reality, there is no arising of five colors. Things must have arising before they can have ceasing. Since they are fundamentally non-arising, how can they cease? Therefore, it is said that all sentient beings are the aspect of nirvāṇa, which cannot be extinguished again. The so-called originally pure nirvāṇa of self-nature is the very essence of suchness (tathatā, the true nature of things) in arising and ceasing. If one can completely abandon discrimination and attachment, that is, if one can observe that all deluded thoughts are without form, then one has attained the wisdom of the Tathāgata, from the attainment in name to the ultimate attainment. Then one will know that all defiled dharmas and pure dharmas are established in relation to each other. Defilement refers to ignorance and deluded thoughts; purity refers to undefiled suchness. Relying on suchness, there is delusion; relying on delusion, suchness is revealed. Therefore, both awakening and non-awakening are included in the realm of arising and ceasing. Since they are established in relation to each other, they are not truly existent. Then one knows that arising and ceasing are neither arising nor ceasing, entering the gate of suchness, from...

名字知。乃至究竟知也。言一切諸法者。即是染法。凈法。色法。心法。智法。識法。無法。有法。以要言之。五位百法。百界千如種種法也。從本已來非色非心等者。以法法本來皆即真如。非俟成佛。方融為真如也。且如色即真如故。本即非色非心非智非識非無非有畢竟不可說相。心即真如故。本即非色非心非智非識非無非有畢竟不可說相。乃至有即真如故。本即非色非心非智非識非無非有畢竟不可說相。以要言之。于諸染凈法中隨拈一塵。皆是本即非色非心非智非識非無非有畢竟不可說相也。唯其一切俱非。便能一切俱即。便顯離即離非是即非即之真如矣。

二釋疑

而有言說示教之者。皆是如來善巧方便。假以言語引導眾生。令舍文字。入于真實。若隨言執義。增妄分別。不生實智。不得涅槃　疑曰。既云皆是不可說相。云何復說真如生滅門等諸言教耶。釋意可知。嗟乎。後世隨言執義。聞說真如受熏。便執真如定當受熏。聞說真如不受熏。便執真如定不受熏。甚至分河飲水。可謂增妄分別。不生實智甚矣。然豈馬鳴護法之正旨哉。二對治邪執竟。

三分別修行正道相者。若知生滅即是真如。則生佛平等。無修不修。若知真如舉體生滅。則迷悟天淵。正須于無修不修之中。熾然熏修。而此熏

【現代漢語翻譯】 現代漢語譯本：名字知，乃至究竟知也。（名字知，乃至究竟知也：指對名字的認知，乃至對究竟真理的認知。）所說的一切諸法，即是染法、凈法、色法、心法、智法、識法、無法、有法。總而言之，就是五位百法、百界千如種種法。（五位百法、百界千如：佛教中的術語，指宇宙萬法的分類和狀態。）從本來就不是色不是心等等來說，是因為一切法本來就是真如，不是等到成佛，才融合爲真如。比如色即是真如，所以本來就不是色、不是心、不是智、不是識、不是無、不是有，是畢竟不可說的狀態。心即是真如，所以本來就不是色、不是心、不是智、不是識、不是無、不是有，是畢竟不可說的狀態。乃至有即是真如，所以本來就不是色、不是心、不是智、不是識、不是無、不是有，是畢竟不可說的狀態。總而言之，在各種染凈法中隨便拿起一塵，都是本來就不是色、不是心、不是智、不是識、不是無、不是有，是畢竟不可說的狀態。正因為一切都不是，才能一切都是，才能顯現出離即離非、是即非即的真如啊。 而有言說示教的人，都是如來善巧方便，用言語引導眾生，使他們捨棄文字，進入真實。如果隨言執義，增加虛妄分別，就不會產生真實的智慧，不能得到涅槃。（涅槃：佛教術語，指解脫生死輪迴的境界。）疑問：既然說一切都是不可說的狀態，為什麼又說真如生滅門等各種言教呢？解釋的意思可以理解。唉，後世的人隨言執義，聽到說真如受熏，就認為真如一定受熏；聽到說真如不受熏，就認為真如一定不受熏，甚至分河飲水，可以說是增加虛妄分別，不能產生真實的智慧了。這難道是馬鳴（Aśvaghoṣa）菩薩、護法（Dharmapāla）菩薩的真正旨意嗎？對治邪執完畢。 分別修行正道的方法：如果知道生滅就是真如，那麼生佛平等，沒有修與不修。如果知道真如全體生滅，那麼迷惑和覺悟的差別就很大，正需要在無修不修之中，努力熏修。而這種熏修

【English Translation】 English version: 'Name Knowing,' up to 'Ultimate Knowing.' (Name Knowing, up to Ultimate Knowing: refers to the cognition of names, up to the cognition of ultimate truth.) What is meant by 'all dharmas' are defiled dharmas, pure dharmas, form dharmas, mind dharmas, wisdom dharmas, consciousness dharmas, non-being dharmas, being dharmas. In short, they are the Five Categories of the Hundred Dharmas, the Hundred Realms and Thousand Suchnesses, and all kinds of dharmas. (Five Categories of the Hundred Dharmas, Hundred Realms and Thousand Suchnesses: Buddhist terms referring to the classification and states of all phenomena in the universe.) To say that 'from the beginning, they are neither form nor mind, etc.' is because all dharmas are originally Thusness (Tathātā), not that they only merge into Thusness upon becoming a Buddha. For example, since form is Thusness, it is originally neither form, nor mind, nor wisdom, nor consciousness, nor non-being, nor being; it is ultimately an indescribable state. Since mind is Thusness, it is originally neither form, nor mind, nor wisdom, nor consciousness, nor non-being, nor being; it is ultimately an indescribable state. Even being is Thusness, so it is originally neither form, nor mind, nor wisdom, nor consciousness, nor non-being, nor being; it is ultimately an indescribable state. In short, picking up any speck of dust from all the defiled and pure dharmas, it is originally neither form, nor mind, nor wisdom, nor consciousness, nor non-being, nor being; it is ultimately an indescribable state. Precisely because everything is not, can everything be; only then can the Thusness that is apart from both being and non-being, that is both being and non-being, be revealed. Those who speak and teach are all skillful means of the Tathāgata, using language to guide sentient beings, causing them to abandon words and enter into reality. If one clings to the meaning of words and increases false discriminations, one will not generate real wisdom and will not attain Nirvāṇa. (Nirvāṇa: a Buddhist term referring to the state of liberation from the cycle of birth and death.) Question: Since it is said that everything is in an indescribable state, why are there teachings such as the Gate of Production and Extinction of Thusness? The meaning of the explanation can be understood. Alas, people of later generations cling to the meaning of words. When they hear that Thusness is subject to conditioning, they insist that Thusness must be subject to conditioning. When they hear that Thusness is not subject to conditioning, they insist that Thusness is definitely not subject to conditioning, even to the point of dividing the river and drinking the water. It can be said that they increase false discriminations and cannot generate real wisdom. Is this truly the correct intention of Bodhisattva Aśvaghoṣa and Bodhisattva Dharmapāla? The refutation of wrong views is complete. The method of distinguishing the correct path of practice: If one knows that production and extinction are Thusness, then sentient beings and Buddhas are equal, and there is no practice or non-practice. If one knows that the entire body of Thusness is subject to production and extinction, then the difference between delusion and enlightenment is vast, and one must diligently cultivate within non-practice and non-non-practice. And this cultivation

修。即是無修。非以不修為無修也。以不修即是逆修。非同修即無修之順修故。然利根者。聞此一心二門妙義。自能不生退屈。不懷上慢。如人飲水。冷暖自知。何勞更為分別。今為中下根人。未能隨文入證。歇即菩提。故為懸示從因至果正修行路也。文為二。初總標。二各釋。今初。

分別修行正道相者。謂一切如來得道正因。一切菩薩發心修習。令現前故。略說發心有三種相。一信成就發心。二解行發心。三證發心　一切如來得道正因。即所謂十方如來一門超出妙莊嚴路也。因正。則果自正。故鬚髮心修習。令其現前。但略明三種發心因相。不必詳辨果相。以如來果相。前于顯示大乘體相用中。已略明故。

二各釋三。初釋信成就發心。二釋解行發心。三釋證發心。初中二。初徴起。二解釋。今初。

信成就發心者。依何位。修何行。得信成就。堪能發心。

二解釋二。初釋信成就。二釋發心。初又二。初正釋成就。二兼釋未成。今初。

當知是人。依不定聚。以法熏習善根力故。深信業果。行十善道。厭生死苦。求無上覺。值遇諸佛及諸菩薩。承事供養。修行諸行。經十千劫。信乃成就。從是已后。或以諸佛菩薩教力。或以大悲。或因正法將欲壞滅。以護法故而能發心。既發心

【現代漢語翻譯】 修，即是無修。並非以不修作為無修。因為不修就是逆修，不同於修即無修的順修。然而，對於利根之人，聽聞這『一心二門』（one mind two aspects）的妙義，自然不會產生退縮，也不會懷有上慢之心。如同人飲水，冷暖自知，何必再多加分別。現在是爲了中下根器之人，未能隨文入證，當下止息即是菩提（Bodhi，覺悟）。所以才懸示從因至果的正修行道路。文分兩部分：首先是總標，其次是各別解釋。現在開始第一部分。

分別修行正道之相，是指一切如來（Tathagata，如來）得道正因，一切菩薩（Bodhisattva，菩薩）發心修習，使其現前。簡略地說，發心有三種相：一是信成就發心，二是解行發心，三是證發心。一切如來得道正因，就是所謂的十方如來一門超出的妙莊嚴路。因地正，則果地自然正。所以必須發心修習，使其現前。但這裡只簡略說明三種發心的因相，不必詳細辨別果相。因為如來的果相，前面在顯示大乘體相用中，已經略微說明。

下面分別解釋這三種發心。首先解釋信成就發心，其次解釋解行發心，最後解釋證發心。在解釋信成就發心中，又分為兩部分：首先是提問，其次是解釋。現在開始提問。

信成就發心者，依據什麼位次，修習什麼行，才能得到信成就，堪能發心？

下面進行解釋，分為兩部分：首先解釋信成就，其次解釋發心。在解釋信成就中，又分為兩部分：首先是正式解釋成就，其次是兼帶解釋未成就。現在開始正式解釋成就。

應當知道，這個人依據不定聚，因為佛法熏習善根的力量，深信業果，奉行十善道，厭惡生死之苦，尋求無上覺悟。值遇諸佛以及諸菩薩，承事供養，修行各種行門，經過十千劫的時間，信心才得以成就。從這以後，或者因為諸佛菩薩的教導力量，或者因為大悲心，或者因為正法將要壞滅，爲了護持正法，才能夠發起菩提心。既然發心

【English Translation】 Cultivation is non-cultivation. It is not that non-cultivation is considered non-cultivation. Because non-cultivation is reverse cultivation, which is different from the sequential cultivation of 'cultivation is non-cultivation'. However, those with sharp faculties, upon hearing the wonderful meaning of the 'one mind two aspects', will naturally not retreat or harbor arrogance. Like a person drinking water, they know for themselves whether it is cold or warm, so why bother to further distinguish it? Now, it is for those with medium and lower faculties who cannot enter into realization through the text, where cessation is Bodhi (Enlightenment). Therefore, the correct path of cultivation from cause to effect is shown in advance. The text is divided into two parts: first, a general statement; second, individual explanations. Now, we begin with the first part.

Distinguishing the characteristics of the correct path of cultivation refers to the correct cause for all Tathagatas (Thus Come Ones) to attain enlightenment, and the aspiration and practice of all Bodhisattvas (Enlightenment Beings) to make it manifest. Briefly speaking, there are three aspects of aspiration: first, aspiration based on the accomplishment of faith; second, aspiration based on understanding and practice; and third, aspiration based on realization. The correct cause for all Tathagatas to attain enlightenment is the so-called wonderful and adorned path that the Tathagatas of the ten directions transcend through one gate. If the cause is correct, then the effect will naturally be correct. Therefore, one must aspire and practice to make it manifest. However, only the causal aspects of the three types of aspiration are briefly explained here, without the need to elaborate on the resultant aspects. This is because the resultant aspects of the Tathagatas have already been briefly explained earlier in the exposition of the substance, characteristics, and function of the Mahayana.

Next, we will explain these three types of aspiration individually. First, we will explain aspiration based on the accomplishment of faith; second, aspiration based on understanding and practice; and third, aspiration based on realization. In the explanation of aspiration based on the accomplishment of faith, there are two parts: first, the question; second, the explanation. Now, we begin with the question.

For those who aspire based on the accomplishment of faith, what stage do they rely on, what practices do they cultivate, to attain the accomplishment of faith and be capable of aspiring?

Now, we will proceed with the explanation, which is divided into two parts: first, the explanation of the accomplishment of faith; second, the explanation of aspiration. In the explanation of the accomplishment of faith, there are again two parts: first, the formal explanation of accomplishment; second, the incidental explanation of non-accomplishment. Now, we begin with the formal explanation of accomplishment.

It should be known that this person relies on the undetermined group, and because of the power of good roots cultivated by the Dharma, deeply believes in the consequences of karma, practices the ten virtuous deeds, detests the suffering of birth and death, and seeks unsurpassed enlightenment. They encounter Buddhas and Bodhisattvas, serve and make offerings, and cultivate various practices for ten thousand kalpas (eons) before their faith is accomplished. From then on, either through the teaching power of the Buddhas and Bodhisattvas, or through great compassion, or because the True Dharma is about to perish, they are able to generate the Bodhi mind for the sake of protecting the Dharma. Having aspired

已。入正定聚。畢竟不退。住佛種性。勝因相應　依不定聚者。明其所依位也。深信業果乃至修行諸行。明其所修行也。經十千劫已下。明其得信成就。堪能發心也。既發心已已下。明發心之利益也。言不定聚者。統論眾生。有三種類。一邪定聚。謂未種出世善根。不信出世正法。二正定聚。謂發心已上。永不退轉。三不定聚。謂已種出世善根。信出世法。然於三乘法中。未有決定趣向也。若小教中。證須陀洹。便名入正定聚。今大教中。不取此義也。以法熏習善根力者。即是本有新熏二種內因體熏。及差別平等二種外緣用熏也。深信業果者。總明善根所依也。行十善道者。世間善根力也。厭生死苦者。出世善根力也。求無上覺者。出世上上善根力也。此三善根。前不具后。后必具前。必須具三善根。方得信成就也。由三善根以為勝因。又值諸佛菩薩以為勝緣。承事供養。修行諸行。因緣具足。方是大乘初心所修行也。經十千劫者。意明從初信心。二念心。三精進心。四慧心。五定心。六不退心。七護法心。八迴向心。九戒心。十願心。具足修行十心成就。故云十千劫也。束此從前所修諸行以為其因。復藉諸佛菩薩教力為緣。或藉大悲憫眾生苦為緣。或以護持正法久住為緣。乃能三心圓發也。入正定聚者。法身理相應

{ "translations": [ "現代漢語譯本：已經。進入正定聚（必定證悟的群體），畢竟不會退轉。安住于佛的種性（成佛的可能性），與殊勝的因相應。依據不定聚（不確定證悟的群體）的人，說明他們所依據的地位。深信業果乃至修行各種善行，說明他們所修行的內容。經歷十千劫以後，說明他們獲得信成就，堪能發起菩提心。既然發起菩提心以後，說明發起菩提心的利益。所謂不定聚，總括來說眾生有三種類別：一是邪定聚（註定墮落的群體），指未種下出世間的善根，不相信出世間的正法；二是正定聚，指發起菩提心以上，永遠不會退轉；三是不定聚，指已經種下出世間的善根，相信出世間的佛法，然而對於聲聞乘、緣覺乘、菩薩乘這三乘佛法中，還沒有決定趣向。如果在小乘教法中，證得須陀洹（小乘初果），便稱為進入正定聚。現在大乘教法中，不取這種說法。以佛法熏習善根的力量，就是本有和新熏兩種內因的體熏，以及差別和平等兩種外緣的用熏。深信業果，總括說明善根所依據的基礎。行十善道，是世間的善根力量。厭離生死苦，是出世間的善根力量。求無上覺悟，是出世間上上的善根力量。這三種善根，前者不一定具備後者，後者必定具備前者。必須具備這三種善根，才能獲得信成就。由這三種善根作為殊勝的因，又遇到諸佛菩薩作為殊勝的緣，承事供養，修行各種善行，因緣具足，才是大乘初心所修行的內容。經歷十千劫，意思是說明從最初的信心、二念心、三精進心、四慧心、五定心、六不退心、七護法心、八迴向心、九戒心、十願心，具足修行這十心成就，所以說十千劫。總括從前所修的各種善行作為它的因，又憑藉諸佛菩薩的教導力量作為緣，或者憑藉大悲心憫念眾生苦作為緣，或者以護持正法長久住世作為緣，才能圓滿發起三種心（菩提心、深心、大悲心）。進入正定聚，是法身與真理相應。", "English version: Already. Entered the Samyaktva-niyata-rāśi (group assured of enlightenment), ultimately without regression. Abiding in the Buddha-nature (potential for Buddhahood), corresponding to the supreme cause. Relying on the Aniyata-rāśi (group uncertain of enlightenment), clarifying the position they rely on. Deeply believing in the law of karma and even cultivating various practices, clarifying what they cultivate. After passing through ten thousand kalpas, clarifying that they have attained accomplishment of faith, capable of generating Bodhicitta (the aspiration for enlightenment). Since having generated Bodhicitta, clarifying the benefits of generating Bodhicitta. The so-called Aniyata-rāśi, generally speaking, sentient beings have three categories: first, Mithyātva-niyata-rāśi (group destined for wrong paths), referring to those who have not planted supramundane roots of goodness, and do not believe in supramundane Dharma; second, Samyaktva-niyata-rāśi, referring to those who have generated Bodhicitta and above, and will never regress; third, Aniyata-rāśi, referring to those who have already planted supramundane roots of goodness, and believe in supramundane Buddha-dharma, however, among the three vehicles of Dharma, Śrāvakayāna (the vehicle of disciples), Pratyekabuddhayāna (the vehicle of solitary Buddhas), and Bodhisattvayāna (the vehicle of Bodhisattvas), they have not yet decided which to pursue. If in the Hīnayāna (Small Vehicle) teachings, one attains Srotaāpanna (stream-enterer), then it is called entering the Samyaktva-niyata-rāśi. Now in the Mahāyāna (Great Vehicle) teachings, this meaning is not taken. Using the power of Dharma to cultivate roots of goodness, is the inherent and newly cultivated two kinds of internal causes of body-perfuming, and the difference and equality of the two kinds of external conditions of function-perfuming. Deeply believing in the law of karma, generally clarifying the foundation upon which roots of goodness rely. Practicing the ten wholesome paths, is the power of mundane roots of goodness.厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭", "english_translations": [ "English version: Already. Entered the Samyaktva-niyata-rāśi (group assured of enlightenment), ultimately without regression. Abiding in the Buddha-nature (potential for Buddhahood), corresponding to the supreme cause. Relying on the Aniyata-rāśi (group uncertain of enlightenment), clarifying the position they rely on. Deeply believing in the law of karma and even cultivating various practices, clarifying what they cultivate. After passing through ten thousand kalpas, clarifying that they have attained accomplishment of faith, capable of generating Bodhicitta (the aspiration for enlightenment). Since having generated Bodhicitta, clarifying the benefits of generating Bodhicitta. The so-called Aniyata-rāśi, generally speaking, sentient beings have three categories: first, Mithyātva-niyata-rāśi (group destined for wrong paths), referring to those who have not planted supramundane roots of goodness, and do not believe in supramundane Dharma; second, Samyaktva-niyata-rāśi, referring to those who have generated Bodhicitta and above, and will never regress; third, Aniyata-rāśi, referring to those who have already planted supramundane roots of goodness, and believe in supramundane Buddha-dharma, however, among the three vehicles of Dharma, Śrāvakayāna (the vehicle of disciples), Pratyekabuddhayāna (the vehicle of solitary Buddhas), and Bodhisattvayāna (the vehicle of Bodhisattvas), they have not yet decided which to pursue. If in the Hīnayāna (Small Vehicle) teachings, one attains Srotaāpanna (stream-enterer), then it is called entering the Samyaktva-niyata-rāśi. Now in the Mahāyāna (Great Vehicle) teachings, this meaning is not taken. Using the power of Dharma to cultivate roots of goodness, is the inherent and newly cultivated two kinds of internal causes of body-perfuming, and the difference and equality of the two kinds of external conditions of function-perfuming. Deeply believing in the law of karma, generally clarifying the foundation upon which roots of goodness rely. Practicing the ten wholesome paths, is the power of mundane roots of goodness.厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭厭" ] }

也。畢竟不退者。不墮凡夫二乘地也。住佛種性者。初發心時。便成正覺也。勝因相應者。不生不滅為本修因。即是一切如來得道正因也。

二兼釋未成

或有眾生。久遠已來。善根微少。煩惱深厚。覆其心故。雖值諸佛及諸菩薩。承事供養。唯種人天受生種子。或種二乘菩提種子。或有推求大菩提道。然根不定。或進或退　此明善根微少。煩惱深厚之人。雖遇勝緣。不能發大乘心也。善根自有三乘一乘之不同。煩惱又有界內界外之差別。一一善根。對彼一一煩惱。各作四句料簡。或善根多。煩惱薄。或善根多。煩惱厚。或善根少。煩惱薄。或善根少。煩惱厚。萬別千差。不可一概。皆是不定聚攝。

或有值佛及諸菩薩。供養承事。修行諸行。未得滿足十千大劫。中間遇緣而發於心。遇何等緣。所謂或見佛形相。或供養眾僧。或二乘所教。或見他發心。此等發心。皆悉未定。若遇惡緣。或時退墮二乘地故　值佛菩薩。修行諸行。可謂有因有緣矣。特以未滿十千大劫。十心未圓。故雖遇緣發心。未能即入正定聚也。若使十千劫滿。則見相供僧等緣。並可發心入正定聚。勿謂此緣非好緣也。但由積因力弱。故與大悲護法二種發心不同。故遇好緣。則能發心。設遇惡緣。或能退墮二乘地也。初釋信成就竟

【現代漢語翻譯】 現代漢語譯本： 『也。畢竟不退者。不墮凡夫二乘地也。』意思是說，最終不會退轉的人，不會墮落到凡夫和二乘的境界。 『住佛種性者。初發心時。便成正覺也。』意思是說，安住于佛的種性的人，在最初發菩提心的時候，就已經成就正覺了。 『勝因相應者。不生不滅為本修因。即是一切如來得道正因也。』意思是說，與殊勝的因相應的人，以不生不滅作為根本的修行之因，這就是一切如來得道的真正原因。

二、兼釋未成

『或有眾生。久遠已來。善根微少。煩惱深厚。覆其心故。雖值諸佛及諸菩薩。承事供養。唯種人天受生種子。或種二乘菩提種子。或有推求大菩提道。然根不定。或進或退。』這段話說明，有些眾生，從很久以前開始，善根就很少，煩惱卻很深重，覆蓋了他們的心，所以即使遇到諸佛和諸菩薩，承事供養他們，也只能種下人天道的受生種子，或者種下二乘的菩提種子。有些人雖然也尋求大菩提道，但是根基不穩定，有時前進，有時後退。這裡說明了善根微少、煩惱深重的人，即使遇到殊勝的因緣，也不能發起大乘之心。善根有三乘和一乘的不同，煩惱也有界內和界外的差別。每一種善根，針對每一種煩惱，都可以用四句來分析：或者善根多，煩惱少；或者善根多，煩惱多；或者善根少，煩惱少；或者善根少，煩惱多。情況千差萬別，不能一概而論，都屬於不定聚所攝。

『或有值佛及諸菩薩。供養承事。修行諸行。未得滿足十千大劫。中間遇緣而發於心。遇何等緣。所謂或見佛形相。或供養眾僧。或二乘所教。或見他發心。此等發心。皆悉未定。若遇惡緣。或時退墮二乘地故。』這段話說明，有些人遇到佛和諸菩薩，供養承事他們，修行各種法門，但是還沒有滿足十千大劫的修行，中間遇到因緣而發心。遇到什麼樣的因緣呢？比如看到佛的形相，或者供養眾僧，或者接受二乘的教導，或者看到他人發心。這些發心，都是不確定的。如果遇到惡劣的因緣，有時會退墮到二乘的境界。遇到佛菩薩，修行各種法門，可以說是既有因又有緣了。特別是因為沒有滿十千大劫，十心還沒有圓滿，所以即使遇到因緣發心，也不能立即進入正定聚。如果十千劫滿了，那麼見佛的形相、供養僧眾等因緣，都可以引發發心，進入正定聚。不要認為這些因緣不是好的因緣。只是因為積累的因的力量薄弱，所以與大悲護法這兩種發心不同。因此，遇到好的因緣，就能發心；如果遇到惡劣的因緣，就可能退墮到二乘的境界。初釋信成就到此結束。

【English Translation】 English version: 'Also. Those who ultimately do not regress will not fall into the realms of ordinary beings or the Two Vehicles.' This means that those who ultimately do not regress will not fall into the realms of ordinary beings and the Two Vehicles (Sravakas and Pratyekabuddhas). 'Those who abide in the Buddha-nature will achieve perfect enlightenment at the time of their initial aspiration.' This means that those who abide in the Buddha-nature will achieve perfect enlightenment at the time of their initial Bodhicitta (the aspiration to attain Buddhahood). 'Those who correspond to superior causes take non-birth and non-death as the fundamental cause of cultivation, which is the true cause for all Tathagatas (Buddhas) to attain the Path.' This means that those who correspond to superior causes take non-birth and non-death as the fundamental cause of cultivation, which is the true cause for all Tathagatas to attain enlightenment.

  1. Explaining those who have not yet succeeded

'Or there are sentient beings who, from a long time ago, have little good roots and deep afflictions, which cover their minds. Although they encounter Buddhas and Bodhisattvas, serving and making offerings to them, they only plant seeds for rebirth in the realms of humans and devas (gods), or plant seeds for the Bodhi (enlightenment) of the Two Vehicles. Or some seek the Great Bodhi Path, but their roots are unstable, sometimes advancing and sometimes retreating.' This explains that people with little good roots and deep afflictions, even if they encounter superior conditions, cannot generate the Mahayana (Great Vehicle) mind. Good roots have the differences of the Three Vehicles and the One Vehicle, and afflictions also have the distinctions of within and without the realms. Each good root, in relation to each affliction, can be analyzed with four possibilities: either many good roots and few afflictions, or many good roots and thick afflictions, or few good roots and few afflictions, or few good roots and thick afflictions. The situations are infinitely different and cannot be generalized, all being included in the Indeterminate Group.

'Or some encounter Buddhas and Bodhisattvas, making offerings and serving them, cultivating various practices, but have not yet fulfilled ten thousand great kalpas (eons). In the meantime, they encounter conditions and generate the mind. What kind of conditions do they encounter? For example, seeing the form of the Buddha, or making offerings to the Sangha (community of monks), or being taught by the Two Vehicles, or seeing others generate the mind. All these aspirations are uncertain. If they encounter evil conditions, they may sometimes regress to the ground of the Two Vehicles.' Encountering Buddhas and Bodhisattvas, cultivating various practices, can be said to have both cause and condition. Especially because they have not fulfilled ten thousand great kalpas, and the ten minds have not been perfected, even if they encounter conditions and generate the mind, they cannot immediately enter the Definitely Assured Group. If ten thousand kalpas are fulfilled, then seeing the form of the Buddha, making offerings to the Sangha, and other conditions can all trigger the generation of the mind and entry into the Definitely Assured Group. Do not think that these conditions are not good conditions. It is only because the power of accumulated causes is weak that it is different from the two types of aspiration of Great Compassion and Dharma Protection. Therefore, encountering good conditions will enable them to generate the mind; if they encounter evil conditions, they may regress to the ground of the Two Vehicles. The initial explanation of the accomplishment of faith ends here.

。

二釋發心三。初釋所發之心。二釋發心之行。三釋發心之益。初中二。初正釋。二釋疑。今初。

複次信成就發心。略說有三。一發正直心。如理正念真如法故。二發深重心。樂集一切諸善行故。三發大悲心。愿拔一切眾生苦故　真如乃是一切行本。不念真如而集諸善。善無由集。縱有種種善行。併成有漏有為。不念真如而拔眾苦。苦無由拔。縱令緣念眾生。只足起愛起見。故須首發正直心也。真如本具無邊功德。理須顯發。故順真如。發深重心。真如即是眾生心性。憫物迷此。故順真如。發大悲心也。正直心。即正因理心發。成法身德。深重心。即了因慧心發。成般若德。大悲心。即緣因善心發。成解脫德。三心圓發。不縱橫。不併別。不可思議。故曰。初發心時。便成正覺。所有慧身。不由他悟。清凈妙法身。湛然應一切也。

二釋疑

問。一切眾生。一切諸法。皆同一法界。無有二相。據理但應正念真如。何假復修一切善行。救一切眾生。答。不然。如摩尼寶。本性明潔。在礦穢中。假使有人。勤加憶念。而不作方便。不施功力。欲求清凈。終不可得。真如之法。亦復如是。體雖明潔。具足功德。而被無邊客塵所染。假使有人。勤加憶念。而不作方便。不修諸行。欲求清凈。終無

【現代漢語翻譯】 現代漢語譯本：

二、解釋發心有三個方面。首先解釋所發的『心』（citta，意念）。其次解釋發『心』（citta，意念）的行為。最後解釋發『心』（citta，意念）的益處。首先解釋所發的『心』（citta，意念），又分為兩個部分：首先是正式的解釋，然後是解釋疑問。現在開始第一個部分。

其次，『信成就』（śraddhā-sampanna，具足信心）而發『心』（citta，意念），簡略地說有三種。一是發正直『心』（citta，意念），因為如理如實地正念『真如』（tathatā，事物的本真狀態）之法。二是發深重『心』（citta，意念），樂於積聚一切諸善行。三是發大悲『心』（citta，意念），愿拔除一切眾生的痛苦。『真如』（tathatā，事物的本真狀態）是一切行為的根本。不念『真如』（tathatā，事物的本真狀態）而積聚諸善，善行無從積聚。縱然有種種善行，都成為有漏有為之法。不念『真如』（tathatā，事物的本真狀態）而拔除眾苦，痛苦無從拔除。縱然緣念眾生，也只會生起愛見。所以必須首先發起正直『心』（citta，意念）。『真如』（tathatā，事物的本真狀態）本具無邊功德，理應顯發。所以順應『真如』（tathatā，事物的本真狀態），發起深重『心』（citta，意念）。『真如』（tathatā，事物的本真狀態）即是眾生『心性』（citta-prakṛti，心的本性），憐憫眾生迷惑於此，所以順應『真如』（tathatā，事物的本真狀態），發起大悲『心』（citta，意念）。正直『心』（citta，意念），即是正因理『心』（citta，意念）所發，成就『法身』（dharma-kāya，佛的法性之身）之德。深重『心』（citta，意念），即是了因慧『心』（citta，意念）所發，成就『般若』（prajñā，智慧）之德。大悲『心』（citta，意念），即是緣因善『心』（citta，意念）所發，成就『解脫』（vimoksha，從束縛中解脫）之德。三『心』（citta，意念）圓滿發起，不縱橫交錯，不併列分離，不可思議。所以說，初發『心』（citta，意念）時，便成就正覺。所有慧身，不由其他途徑領悟。清凈妙『法身』（dharma-kāya，佛的法性之身），湛然應一切。

二、解釋疑問

問：一切眾生，一切諸法，都同一『法界』（dharma-dhātu，一切法的總相），沒有兩種不同的相狀。按照道理，只應當正念『真如』（tathatā，事物的本真狀態），為什麼還要修一切善行，救一切眾生？答：不是這樣的。比如『摩尼寶』（maṇi，如意寶珠），本性明亮潔凈，但在礦石污穢之中。假使有人，勤加憶念，而不採取方便，不施加功力，想要得到清凈，終究不可能得到。『真如』（tathatā，事物的本真狀態）之法，也是如此。本體雖然明亮潔凈，具足功德，卻被無邊的客塵所染。假使有人，勤加憶念，而不採取方便，不修諸行，想要得到清凈，終究

【English Translation】 English version:

  1. Explanation of the Three Aspects of Generating the Bodhi Mind. First, explain the mind that is generated. Second, explain the practice of generating the Bodhi Mind. Third, explain the benefits of generating the Bodhi Mind. The first aspect, explaining the mind that is generated, is further divided into two parts: first, the formal explanation, and second, the explanation of doubts. Now, let's begin with the first part.

Furthermore, generating the Bodhi Mind with 'accomplished faith' (śraddhā-sampanna, possessing complete faith) can be briefly described in three ways. First, generate a 'straightforward mind' (citta, intention), because one correctly and truly contemplates the 'Tathata' (tathatā, the true nature of things) Dharma. Second, generate a 'profound mind' (citta, intention), delighting in accumulating all virtuous practices. Third, generate a 'great compassionate mind' (citta, intention), vowing to liberate all beings from suffering. 'Tathata' (tathatā, the true nature of things) is the root of all practices. Without contemplating 'Tathata' (tathatā, the true nature of things) while accumulating virtues, virtues cannot be accumulated. Even with various virtuous practices, they all become conditioned and tainted. Without contemplating 'Tathata' (tathatā, the true nature of things) while relieving suffering, suffering cannot be relieved. Even if one contemplates beings, it only gives rise to love and views. Therefore, one must first generate a 'straightforward mind' (citta, intention). 'Tathata' (tathatā, the true nature of things) inherently possesses boundless merits, which should be revealed. Therefore, in accordance with 'Tathata' (tathatā, the true nature of things), generate a 'profound mind' (citta, intention). 'Tathata' (tathatā, the true nature of things) is the 'mind-nature' (citta-prakṛti, the inherent nature of the mind) of beings. Pitying beings who are deluded about this, therefore, in accordance with 'Tathata' (tathatā, the true nature of things), generate a 'great compassionate mind' (citta, intention). The 'straightforward mind' (citta, intention) is generated from the 'causal mind' (citta, intention) of right cause, accomplishing the virtue of the 'Dharma-kaya' (dharma-kāya, the body of the Dharma). The 'profound mind' (citta, intention) is generated from the 'enlightening mind' (citta, intention) of understanding cause, accomplishing the virtue of 'Prajna' (prajñā, wisdom). The 'great compassionate mind' (citta, intention) is generated from the 'conditional mind' (citta, intention) of good cause, accomplishing the virtue of 'liberation' (vimoksha, freedom from bondage). The three minds are generated perfectly, not crisscrossing, not juxtaposed, and inconceivable. Therefore, it is said that when one first generates the Bodhi Mind, one achieves perfect enlightenment. All wisdom bodies are not enlightened through other means. The pure and wonderful 'Dharma-kaya' (dharma-kāya, the body of the Dharma) responds serenely to everything.

  1. Explanation of Doubts

Question: All beings and all dharmas are the same 'Dharma-dhatu' (dharma-dhātu, the totality of all dharmas), without two different aspects. According to reason, one should only contemplate 'Tathata' (tathatā, the true nature of things). Why is it necessary to cultivate all virtuous practices and save all beings? Answer: It is not so. For example, a 'Mani jewel' (maṇi, wish-fulfilling jewel) is inherently bright and pure, but it is in the ore and filth. If someone diligently contemplates it without taking expedient measures or exerting effort, wanting to obtain purity, it will ultimately be impossible. The Dharma of 'Tathata' (tathatā, the true nature of things) is also like this. Although the essence is bright and pure, possessing complete merits, it is stained by boundless defilements. If someone diligently contemplates it without taking expedient measures or cultivating practices, wanting to obtain purity, it will ultimately

得理。是故要當集一切善行。救一切眾生。離彼無邊客塵垢染。顯現真法　先引喻。后法合。文並易知。初釋所發之心竟。

二釋發心之行。

彼方便行。略有四種。一行根本方便。謂觀一切法。本性無生。離於妄見。不住生死。又觀一切法。因緣和合。業果不失。起于大悲。修諸善行。攝化眾生。不住涅槃。以真如離於生死涅槃相故。此行隨順(真如)以為根本。是名行根本方便　此即以所發正直心而為方便行也。不住生死是奢摩他觀。不住涅槃。是毗缽舍那觀。止觀一心中修。乃順真如法性。故名行根本方便。

二能止息方便。所謂慚愧及以悔過。此能止息一切惡法。令不增長。以真如(本)離一切過失相故。隨順真如。止息諸惡。是名能止息方便。三增長善根方便。謂於三寶所。起愛敬心。尊重供養。頂禮稱讚。隨喜勸請。正信增長。乃至志求無上菩提。為佛法僧威力所護。業障清凈。善根不退。以真如(本)離一切障。具一切功德故。隨順真如。修行善業。是名生長善根方便　此二即以所發深重心而為方便行也。欲長善根。先須息惡。故於一深重心。分此二種方便。皆為隨順真如性故。文並可知。

四大愿平等方便。謂發誓愿。盡未來際。平等救護一切眾生。令其安住無餘涅槃。以

【現代漢語翻譯】 現代漢語譯本 得理。因此應當積聚一切善行，救度一切眾生，遠離那無邊的客塵垢染，顯現真實的佛法。先用比喻，然後用佛法來印證，文句也容易理解。以上是第一部分，解釋所發起的菩提心。

第二部分，解釋發起菩提心的修行。

那些方便的修行，大致有四種。第一種是根本方便，就是觀察一切法的本性是無生的，遠離虛妄的見解，不執著于生死。又觀察一切法是因緣和合而成的，業果不會消失，因此生起大悲心，修習各種善行，攝受教化眾生，不執著于涅槃。因為真如的本性是遠離生死涅槃的相狀的。這種修行隨順（真如）的本性作為根本，所以叫做行根本方便。這也就是用所發起的正直心作為方便的修行。不執著于生死是奢摩他觀（止），不執著于涅槃是毗缽舍那觀（觀）。止觀在同一個心中修習，才能順應真如的法性，所以叫做行根本方便。

第二種是能止息方便，就是慚愧和懺悔。這能止息一切惡法，使它們不再增長。因為真如（本性）是遠離一切過失的相狀的。隨順真如的本性，止息各種惡行，所以叫做能止息方便。第三種是增長善根方便，就是在佛、法、僧三寶面前，生起愛敬之心，尊重供養，頂禮稱讚，隨喜勸請，使正信增長，乃至立志追求無上的菩提。因為有佛法僧的威力所護佑，業障得以清除，善根不會退轉。因為真如（本性）是遠離一切障礙，具足一切功德的。隨順真如的本性，修行各種善業，所以叫做增長善根方便。這兩種就是用所發起的深重心作為方便的修行。想要增長善根，首先必須止息惡行，所以在一個深重心中，分出這兩種方便。都是爲了隨順真如的本性。文句都容易理解。

第四種是四大愿平等方便，就是發誓愿，在未來的無盡時空中，平等地救護一切眾生，使他們安住在沒有剩餘的涅槃中。

【English Translation】 English version Rightly reasoned. Therefore, one should accumulate all good deeds, save all sentient beings, be apart from the boundless defilements of adventitious dust, and reveal the true Dharma. First, an analogy is drawn, then the Dharma is applied to confirm it. The text is easy to understand. The first part, explaining the mind of aspiration, is complete.

Second part, explaining the practice of the mind of aspiration.

Those expedient practices are roughly of four kinds. The first is the fundamental expedient, which is to contemplate that the nature of all dharmas is unborn, to be apart from deluded views, and not to dwell in birth and death. Also, to contemplate that all dharmas arise from the aggregation of causes and conditions, and that the consequences of karma are not lost. Thus, to arise great compassion, cultivate various good deeds, gather and transform sentient beings, and not to dwell in Nirvana. Because the Suchness (Tathata) is apart from the characteristics of birth, death, and Nirvana. This practice follows Suchness as its foundation, and is called the fundamental expedient of practice. This is using the upright mind that has been aroused as an expedient practice. Not dwelling in birth and death is Samatha (calm abiding) contemplation. Not dwelling in Nirvana is Vipassana (insight) contemplation. Cultivating both cessation and contemplation in one mind accords with the Dharma-nature of Suchness, hence it is called the fundamental expedient of practice.

The second is the expedient of cessation, which is shame and remorse. This can stop all evil dharmas, preventing them from increasing. Because Suchness (nature) is apart from all faults. Following Suchness, ceasing all evils, is called the expedient of cessation. The third is the expedient of increasing good roots, which is to arise love and respect for the Three Jewels (Triratna), to respect and make offerings, to prostrate and praise, to rejoice and encourage, so that right faith increases, and even to aspire to unsurpassed Bodhi. Because one is protected by the power of the Buddha, Dharma, and Sangha, karmic obstacles are purified, and good roots do not regress. Because Suchness (nature) is apart from all obstacles and possesses all merits. Following Suchness, cultivating various good deeds, is called the expedient of increasing good roots. These two are using the profound mind that has been aroused as an expedient practice. To increase good roots, one must first cease evil deeds, so these two expedients are divided from one profound mind. All are for following the nature of Suchness. The text is easy to understand.

The fourth is the expedient of the four great vows of equality, which is to make vows to equally protect all sentient beings throughout the endless future, causing them to abide in Nirvana without remainder.

知一切法。本性無二故。彼此平等故。究竟寂滅故。隨順真如此三種相。發大誓願。是名大愿平等方便　此即以所發大悲心而為方便行也。無餘涅槃者。小乘則指灰身泯智言之。今指二死永亡言之。知一切法本性無二。則于眾生不起上中下想。知一切法彼此平等。則于眾生不起怨親等想。知一切法究竟寂滅。則于眾生不起用小化想。皆亦隨順真如性故。此四方便。並是稱性起修。全修顯性。未發心前。由此方便而得發心。既發心后。由此方便而階極果。故名一切如來得道正因也。二釋發心之行竟。

三釋發心之益三。初約實明能。二約權簡過。三以實破權。今初。

菩薩如是發心之時。則得少分見佛法身。能隨願力。現八種事。謂從兜率天宮來下(一)入胎(二)住胎(三)出胎(四)出家(五)成佛(六)轉法輪(七)般涅槃(八)　即華嚴初發心時便成正覺之義也。分破無明。分證真如。故云少分見佛法身。既見法身。便能八相成道。所謂清凈妙法身。湛然應一切也。八相開合出沒不同。並是隨機所見。不必約此以判佛之權實。以所證法身。非有權實數量可思議故。

二約權簡過

然猶未得名為法身。以其過去無量世來有漏之業未除斷故。或由惡業。受于微苦。願力所持。非久被系　此

【現代漢語翻譯】 現代漢語譯本： 知曉一切法的本性沒有二元對立的分別，因為彼此平等，最終歸於寂滅，並且順應真如的這三種狀態，從而發起宏大的誓願，這被稱為大愿平等方便。這也就是以所發起的大悲心作為方便法門來修行。所謂的『無餘涅槃』，小乘佛教指的是灰身泯智，而這裡指的是永遠脫離分段生死和變易生死。知曉一切法的本性沒有二元對立的分別，那麼對於眾生就不會產生高低貴賤的想法；知曉一切法彼此平等，那麼對於眾生就不會產生怨親愛憎的想法；知曉一切法最終歸於寂滅，那麼對於眾生就不會產生用小乘教法來化度的想法。這些都順應了真如的本性。這四種方便，都是依據本性而起修，完全通過修行來顯現本性。在沒有發起菩提心之前，通過這些方便而得以發心；在已經發起菩提心之後，通過這些方便而逐步達到最高的果位，所以被稱為一切如來得道的真正原因。以上是第二部分，解釋發菩提心的修行。 第三部分，解釋發菩提心的利益，分為三個方面。首先從實證的角度說明其能力，其次從權巧的角度簡要說明其不足，最後用實證的觀點破除權巧的說法。現在開始第一點。 菩薩在這樣發起菩提心的時候，就能獲得少分對佛法身的證悟，能夠隨順自己的願力，顯現八種事蹟，也就是從兜率天宮降臨（Tushita Heaven），入胎，住胎，出胎，出家，成佛，轉法輪（Dharma Wheel），般涅槃（Parinirvana）。這也就是《華嚴經》中所說的初發心時便成正覺的含義。因為分破無明，分證真如，所以說『少分見佛法身』。既然見到了法身，便能示現八相成道，也就是所謂的清凈妙法身，湛然應一切。八相成道中的開合、出現和隱沒各有不同，都是隨順眾生的根機所見到的，不必以此來判斷佛的權巧和真實，因為所證悟的法身，不是可以用權巧和真實、數量來思議的。 第二點，從權巧的角度簡要說明其不足： 然而還不能被稱為完全證得法身，因為過去無量世以來有漏的業力還沒有完全斷除。或者因為過去的惡業，而承受輕微的痛苦，但由於願力的支援，不會長期被束縛。這...

【English Translation】 English version: Knowing that all dharmas (phenomena) are without duality in their fundamental nature, because they are equal to each other, ultimately leading to quiescence, and conforming to these three aspects of Suchness (Tathata), one makes great vows. This is called the 'Great Vow of Equal Expediency'. This means practicing with the great compassion that has been aroused as an expedient means. 'Nirvana without remainder' refers to the annihilation of body and extinction of wisdom in the Hinayana (Small Vehicle), but here it refers to the eternal cessation of the two deaths (death by defilements and death by karma). Knowing that the fundamental nature of all dharmas is without duality, one does not give rise to thoughts of superiority, inferiority, or equality towards sentient beings. Knowing that all dharmas are equal to each other, one does not give rise to thoughts of enemies, relatives, or indifference towards sentient beings. Knowing that all dharmas ultimately lead to quiescence, one does not give rise to thoughts of using the teachings of the Small Vehicle to transform sentient beings. All of these conform to the nature of Suchness. These four expediencies are all based on the nature and arise from cultivation, fully manifesting the nature through cultivation. Before arousing the Bodhi-mind (mind of enlightenment), one can arouse the mind through these expediencies. After arousing the mind, one can gradually attain the ultimate fruit through these expediencies. Therefore, it is called the true cause of enlightenment for all Tathagatas (Thus Come Ones). The above is the second part, explaining the practice of arousing the Bodhi-mind. The third part explains the benefits of arousing the Bodhi-mind, divided into three aspects. First, it explains its ability from the perspective of realization; second, it briefly explains its shortcomings from the perspective of skillful means; and finally, it refutes the skillful means with the view of realization. Now, let's begin with the first point. When a Bodhisattva (Enlightenment Being) arouses the Bodhi-mind in this way, they can attain a partial realization of the Dharma-body (Dharmakaya) of the Buddha, and can manifest eight kinds of deeds according to their vows, namely, descending from the Tushita Heaven (Tushita Heaven), entering the womb, dwelling in the womb, leaving the womb, renouncing the household life, attaining Buddhahood, turning the Dharma Wheel (Dharma Wheel), and entering Parinirvana (Parinirvana). This is the meaning of 'becoming enlightened at the moment of first arousing the mind' as mentioned in the Avatamsaka Sutra (Flower Garland Sutra). Because they partially break through ignorance and partially realize Suchness, it is said that they 'partially see the Dharma-body of the Buddha'. Since they have seen the Dharma-body, they can manifest the eight aspects of attaining the Way, which is the so-called pure and wonderful Dharma-body, responding to everything with clarity. The opening, closing, appearance, and disappearance of the eight aspects of attaining the Way are different, all seen according to the capacity of sentient beings. There is no need to judge the skillful means and reality of the Buddha based on this, because the Dharma-body that is realized cannot be conceived with skillful means, reality, or quantity. The second point, briefly explaining its shortcomings from the perspective of skillful means: However, it cannot yet be called the complete attainment of the Dharma-body, because the defiled karma from countless past lives has not yet been completely eradicated. Or, due to past evil karma, they may endure slight suffering, but due to the support of their vows, they will not be bound for long. This...

約漸教所明初發心住。僅斷界內見惑。與小乘初果齊。所以或猶有微苦也。然初果便為生死海而作邊際。極遲不過七生。永出苦輪。況發心菩薩。菩提願力所持。豈久被業系哉。問。玩文中然猶二字。即指八相成道之人。何得別作漸教釋之。答。發心名同。權實迥異。前明八相。意指入正定聚者。今明微苦。意指或時退墮二乘地者故也。

有經中說。信成就發心菩薩。或有退墮惡趣中者。此為初學心多懈怠。不入正位。以此語之。令增勇猛。非如實說　此明雖漸教中初發心住。已斷見惑。與初果齊。亦無退墮惡趣之事。不過權說以策初學耳。或復退墮二乘地中。則容有之也。問。有經中說。舍利弗往昔已曾證六住心。由婆羅門乞眼因緣。退失大心。仍復流轉五趣。此云何通。答。復有經說。舍利弗等大弟子。並是法身深位大士。示作聲聞。引物歸化。則示墮正為警策初學。何足疑也。二約權簡過竟。

三以實破權

又此菩薩。一發心后。自利利他。修諸苦行。心無怯弱。尚不畏墮二乘之地。況于惡道。若聞無量阿僧祇劫。勤修種種難行苦行。方始得佛。不驚不怖。何況有起二乘之心。及墮惡趣。以決定信一切諸法。從本已來。性涅槃故　此正明頓教初發心人。即已住正定聚。畢竟不退也。蓋不唯初

【現代漢語翻譯】 現代漢語譯本 約漸教所明初發心住（菩薩修行階位，指剛剛發起菩提心並安住於此的菩薩）。僅斷界內見惑（三界內的見惑，指錯誤的見解和迷惑）。與小乘初果（小乘修行證得的第一個果位，須陀洹果）齊。所以或者還有輕微的苦惱。然而初果便為生死海而作邊際，最遲不過七生，永遠脫離苦輪。何況發心菩薩，菩提願力所持，豈會長期被業力束縛呢？問：玩味文中『然』、『猶』二字，即指八相成道（佛陀示現的八種成道相）之人，為何要另外用漸教來解釋呢？答：發心名稱相同，權實卻迥然不同。前面所說的八相成道，意指進入正定聚（必定證悟的群體）的人。現在所說的輕微苦惱，意指有時退墮到二乘（聲聞乘和緣覺乘）地步的人，所以才這樣說。

有經中說，信成就發心菩薩，或者有退墮到惡趣（地獄、餓鬼、畜生）中的。這是因為初學者心多懈怠，不入正位。用這種說法來使他們增加勇猛精進，並非如實之說。這裡說明即使是漸教中的初發心住菩薩，已經斷除了見惑，與初果相等，也不會有退墮到惡趣的事情。只不過是方便說法來鞭策初學者罷了。或者退墮到二乘地步，則有可能。問：有經中說，舍利弗（釋迦牟尼佛的大弟子）往昔曾經證得六住心（菩薩修行階位），由於婆羅門乞討眼睛的因緣，退失了大心，仍然流轉於五趣（地獄、餓鬼、畜生、人、天）。這如何解釋呢？答：又有經說，舍利弗等大弟子，都是法身深位的大士，示現為聲聞，引導眾生歸於佛法。那麼示現墮落正是爲了警策初學者，有什麼可懷疑的呢？二、約權簡過完畢。

三、以實破權

又此菩薩，一旦發起菩提心后，自利利他，修種種苦行，內心沒有怯懦，尚且不畏懼墮入二乘之地，更何況是惡道。如果聽到要經過無量阿僧祇劫（極長的時間單位），勤奮修行種種難行苦行，才能成佛，也不會驚慌恐懼。更何況會生起二乘之心，以及墮入惡趣。因為他們決定相信一切諸法，從本來就是性涅槃（自性寂滅）的緣故。這裡正是說明頓教初發心的人，就已經安住于正定聚，畢竟不會退轉。因為不僅僅是初...

【English Translation】 English version The initial stage of 'dwelling in the mind of aspiration' (初發心住, Chū fā xīn zhù, the initial stage of a Bodhisattva's practice) as explained in the Gradual Teaching (漸教, Jiàn jiào, Gradual Teaching). It only severs the 'view delusions' (見惑, Jiàn huò, delusions arising from incorrect views) within the Realm of Desire (界內, Jiè nèi, the Desire Realm). It is equivalent to the 'first fruit' (初果, Chū guǒ, the first stage of Arhatship) in the Small Vehicle (小乘, Xiǎo chéng, Hinayana). Therefore, there may still be slight suffering. However, the first fruit marks the boundary of the sea of birth and death (生死海, Shēng sǐ hǎi, the cycle of birth and death), and at most, after seven more lives, one will be permanently liberated from the wheel of suffering. Moreover, a Bodhisattva who has aroused the aspiration for enlightenment (菩提願力, Pú tí yuàn lì, the power of the vow for enlightenment) will surely not be bound by karma for long. Question: When examining the text, the words '然' (rán, however) and '猶' (yóu, still) refer to the person who achieves Buddhahood through the Eight Aspects (八相成道, Bā xiàng chéng dào, the eight stages of Buddha's manifestation). Why interpret it separately using the Gradual Teaching? Answer: Although the name 'arousing the aspiration' is the same, the provisional and the real are vastly different. The previous explanation of the Eight Aspects refers to those who have entered the 'group of those assured of enlightenment' (正定聚, Zhèng dìng jù, the group of those who are certain to attain enlightenment). The current explanation of slight suffering refers to those who sometimes regress to the stage of the Two Vehicles (二乘, Èr chéng, the Hearer Vehicle and the Solitary Realizer Vehicle). That is why it is explained in this way.

Some sutras say that a Bodhisattva who has achieved faith and aroused the aspiration may regress into the evil realms (惡趣, È qù, the realms of hell-beings, hungry ghosts, and animals). This is because beginners are often lazy and do not enter the correct position. This statement is meant to encourage them to increase their diligence and is not a literal description. This clarifies that even a Bodhisattva in the initial stage of 'dwelling in the mind of aspiration' in the Gradual Teaching, who has already severed the 'view delusions' and is equivalent to the first fruit, will not regress into the evil realms. It is merely a provisional statement to urge beginners. However, regressing to the stage of the Two Vehicles is possible. Question: Some sutras say that Shariputra (舍利弗, Shè lì fú, one of the Buddha's chief disciples) in the past had attained the 'sixth stage of mind' (六住心, Liù zhù xīn, the sixth stage of a Bodhisattva's practice), but due to the circumstance of a Brahmin begging for his eye, he lost his great aspiration and continued to transmigrate in the five realms (五趣, Wǔ qù, the realms of hell-beings, hungry ghosts, animals, humans, and devas). How can this be explained? Answer: Other sutras say that Shariputra and other great disciples are great beings in deep positions of the Dharma Body (法身, Fǎ shēn, the Dharmakaya), who manifested as Hearers (聲聞, Shēng wén, Sravakas) to guide beings to the Dharma. Therefore, their manifestation of falling back is precisely to warn and encourage beginners. What is there to doubt? The second point, 'simplifying the fault based on the provisional,' is now complete.

Third, using the real to refute the provisional.

Furthermore, once this Bodhisattva has aroused the aspiration, they benefit themselves and others, practice various ascetic practices, and their mind is without fear or weakness. They are not even afraid of falling into the stage of the Two Vehicles, let alone the evil paths. If they hear that it takes countless 'asamkhya kalpas' (阿僧祇劫, Ā sēng qí jié, an immeasurably long period of time) of diligent practice of various difficult ascetic practices to attain Buddhahood, they will not be alarmed or frightened. How much less would they give rise to the mind of the Two Vehicles or fall into the evil realms? Because they have a firm belief that all dharmas are, from the very beginning, of the nature of Nirvana (性涅槃, Xìng niè pán, the inherent quiescence of all phenomena). This precisely clarifies that those who initially arouse the aspiration in the Sudden Teaching (頓教, Dùn jiào, Sudden Teaching) have already dwelt in the 'group of those assured of enlightenment' and will ultimately not regress. Because it is not only the initial...

發心住。有此勝力。但得決定實信。知一切法本性涅槃。亦不同權教發心。或墮二乘矣。初釋信成就發心竟。

二釋解行發心者。夫論稱性圓修。則即信即解即行即證。故云。初阿字中。即具一切諸字功德。縱分四十二位。譬如入海而論淺深。淺深皆海。豈有無解行證而可名信。豈令解行與證定居信后。特以實位難測。寄權易明。故次信而辨解行也。文為二。初明位。二明行。今初。

解行發心者。當知轉勝。初無數劫將欲滿故。于真如中得深解故。修一切行皆無著故　約圓融論。只點信成就中四方便行而為六度。謂此中隨順法性。即行根本方便。此中離慳貪相。離五欲境等。即能止息方便。此中修行施戒等。即生長善根方便。此中六波羅蜜。必為度脫眾生。即大愿平等方便也。今一往姑約漸次論之。故云轉勝耳。初無數劫將欲滿者。資糧成就。將入加行位也。于真如中得深解者。二觀為方便道。得入中道第一義觀也。修一切行皆無著者。謂回事向理。乃至回因向果。不著三有。不著二乘也。

二明行

此菩薩知法性離慳貪相。是清凈施度。隨順修行檀那波羅蜜。知法性離五欲境。無破戒相。是清凈戒度。隨順修行尸羅波羅蜜。知法性無有苦惱。離瞋害相。是清凈忍度。隨順修行羼提波羅蜜

【現代漢語翻譯】 現代漢語譯本 發心住（Buddhicitta-avasthāna，菩薩修行的一個階段）。具有這種殊勝的力量，就能獲得堅定的真實信心，了知一切法的本性是涅槃（Nirvana，寂滅）。也不同於權教（方便教法）的發心，不會墮入二乘（聲聞乘和緣覺乘）。以上是關於信成就發心的解釋。

接下來解釋解行發心。如果從稱性圓修的角度來說，那就是信、解、行、證同時具備。所以說，最初的阿字中，就具備了一切字的功德。縱然分為四十二個位次，也像是進入大海而論深淺，無論深淺都是大海。難道會有沒有解、行、證而可以稱為信的嗎？難道要讓解、行、證固定地位於信之後嗎？只是因為實位難以測度，寄託于權位容易明白，所以才在信之後辨別解行。文分為兩部分：首先說明位次，然後說明修行。現在先說位次。

解行發心，應當知道是更加殊勝的。因為最初無數劫的修行將要圓滿，所以在真如（Tathata，事物的真實本性）中獲得深刻的理解，修一切行都沒有執著。如果從圓融的角度來說，只是點出信成就中的四種方便行作為六度（六種到達彼岸的方法）。即此中隨順法性，就是修行的根本方便；此中遠離慳貪之相，遠離五欲之境等，就是能夠止息煩惱的方便；此中修行佈施、持戒等，就是生長善根的方便；此中六波羅蜜（六度），必定是爲了度脫眾生，就是大愿平等方便。現在暫且按照漸次來論述，所以說是更加殊勝。 最初無數劫將要圓滿，是指資糧已經成就，將要進入加行位。在真如中獲得深刻的理解，是指二觀（空觀和假觀）作為方便道，得以進入中道第一義觀。修一切行都沒有執著，是指回事向理，乃至回因向果，不執著於三有（欲有、色有、無色有），也不執著於二乘。

下面說明修行。

這位菩薩了知法性遠離慳貪之相，是清凈的施度（Dāna-pāramitā，佈施波羅蜜），隨順修行檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）。了知法性遠離五欲之境，沒有破戒之相，是清凈的戒度（Śīla-pāramitā，持戒波羅蜜），隨順修行尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。了知法性沒有苦惱，遠離嗔害之相，是清凈的忍度（Kṣānti-pāramitā，忍辱波羅蜜），隨順修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。

【English Translation】 English version The Stage of Initial Aspiration (Buddhicitta-avasthāna). Possessing this superior power, one obtains firm and genuine faith, knowing that the fundamental nature of all dharmas is Nirvana. It is also different from the initial aspiration of provisional teachings, and one will not fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The above is the explanation of the initial aspiration of faith-accomplishment.

Next, explaining the initial aspiration of understanding and practice. If discussing perfect cultivation according to one's nature, then faith, understanding, practice, and realization are all simultaneously present. Therefore, it is said that the initial 'A' character contains the merits of all characters. Even if divided into forty-two stages, it is like entering the ocean and discussing its depth; whether shallow or deep, it is all the ocean. How can there be faith without understanding, practice, and realization? How can we fix understanding, practice, and realization after faith? It is only because the actual stage is difficult to fathom that we rely on the provisional to make it easier to understand. Therefore, we distinguish understanding and practice after faith. The text is divided into two parts: first, explaining the stage; second, explaining the practice. Now, first, the stage.

The initial aspiration of understanding and practice should be known as even more superior. Because the initial countless kalpas (aeons) are about to be completed, one obtains profound understanding in Suchness (Tathata), and all practices are without attachment. If discussing from the perspective of perfect fusion, it merely points out the four expedient practices in faith-accomplishment as the Six Perfections (Six ways to reach the other shore). That is, conforming to the Dharma-nature is the fundamental expedient of practice; being free from the appearance of stinginess and being free from the realm of the five desires, etc., is the expedient of being able to stop afflictions; practicing generosity, precepts, etc., is the expedient of growing good roots; the Six Paramitas (Six Perfections) are certainly for liberating sentient beings, which is the expedient of great vow and equality. Now, let us temporarily discuss it according to gradual order, so it is said to be even more superior. The initial countless kalpas about to be completed means that the accumulation of resources has been accomplished and one is about to enter the stage of application. Obtaining profound understanding in Suchness means that the two contemplations (emptiness and provisional existence) serve as the expedient path, enabling one to enter the First Meaning of the Middle Way. Practicing all practices without attachment means turning affairs towards principle, and even turning cause towards effect, without being attached to the Three Realms (Realm of Desire, Realm of Form, Realm of Formlessness) and without being attached to the Two Vehicles.

Below explains the practice.

This Bodhisattva knows that the Dharma-nature is free from the appearance of stinginess, which is the pure perfection of generosity (Dāna-pāramitā), conforming to the practice of Dāna-pāramitā. Knowing that the Dharma-nature is free from the realm of the five desires, without the appearance of breaking precepts, it is the pure perfection of morality (Śīla-pāramitā), conforming to the practice of Śīla-pāramitā. Knowing that the Dharma-nature has no suffering, free from the appearance of anger and harm, it is the pure perfection of patience (Kṣānti-pāramitā), conforming to the practice of Kṣānti-pāramitā.

。知法性離身心相。無有懈怠。是清凈進度。隨順修行毗梨耶波羅蜜。知法性無動無亂。是清凈禪度。隨順修行禪那波羅蜜。知法性離諸癡闇。是清凈慧度。隨順修行般若波羅蜜　知法性離慳貪等。是解。隨順修行檀那等。是行也。梵語檀那。此翻佈施。尸羅。此翻戒。羼提。此翻忍。毗利耶。此翻精進。禪那。此翻靜慮。亦翻思惟修。般若。此翻慧。亦翻智。修六度相。具如華嚴十回向品所明。或是分真解行。或是相似解行。分真則唯約實。相似則雙約權實。當以圓融行布二義思之。二釋解行發心竟。

三釋證發心二。初明分證。二明滿證。初中二。初明所證。二明心相。初又二。初明證體。二明起用。今初。

證發心者。從凈心地。乃至菩薩究竟地。證何境界。所謂真如。以依轉識。說為境界。而實證中。無境界相。此菩薩以無分別智。證離言說真如法身故　凈心地者。約權即初歡喜地。約實即初發心住也。究竟地者。即十地後心。亦名等覺地也。以依轉識說為境界者。轉第六為妙觀察智。轉第七為平等性智。眾生所有第六第七。必有所緣境界。所以依之。假說所說為境界也。而實證中無境界相者。以真如無相可取。正智不取于相。挾帶真如體相為所緣緣。非是變帶真如相狀為所緣緣故也。此菩薩以

【現代漢語翻譯】 知曉法性遠離身心之相，沒有懈怠，這是清凈的精進度，隨順修行毗梨耶波羅蜜（精進到彼岸）。知曉法性沒有動搖和混亂，這是清凈的禪定度，隨順修行禪那波羅蜜（禪定到彼岸）。知曉法性遠離各種愚癡和黑暗，這是清凈的智慧度，隨順修行般若波羅蜜（智慧到彼岸）。知曉法性遠離慳吝貪婪等，這是理解。隨順修行檀那（佈施）等，這是行動。梵語檀那，這裡翻譯為佈施。尸羅，這裡翻譯為戒。羼提，這裡翻譯為忍。毗利耶，這裡翻譯為精進。禪那，這裡翻譯為靜慮，也翻譯為思惟修。般若，這裡翻譯為慧，也翻譯為智。修習六度之相，詳細情況如《華嚴經》十回向品所闡明。或者這是部分真實的理解和行動，或者這是相似的理解和行動。部分真實則只依據實相，相似則同時依據權巧和實相。應當用圓融和行布這兩種含義來思考。以上是解釋解行發心完畢。 三、解釋證發心二：首先闡明分證，其次闡明滿證。首先闡明分證，分為兩個部分：首先闡明所證，其次闡明心相。首先闡明所證，又分為兩個部分：首先闡明證體，其次闡明起用。現在闡明證體。 證發心，從凈心地（清凈的心地），乃至菩薩究竟地（菩薩最終的果位），證得什麼樣的境界？所謂真如（事物的真實本性）。因為依靠轉識（轉變意識），所以說為境界。但實際上在證悟中，沒有境界之相。這位菩薩以無分別智（沒有分別的智慧），證得遠離言說的真如法身（真如的法性之身）。凈心地，從權巧的角度來說，就是初歡喜地（菩薩十地中的第一地），從真實的角度來說，就是初發心住（菩薩五十二階位中的初發心住）。究竟地，就是十地後心，也叫做等覺地。因為依靠轉識來說為境界，轉變第六識為妙觀察智（精妙觀察的智慧），轉變第七識為平等性智（平等對待一切的智慧）。眾生的第六識和第七識，必然有所緣的境界，所以依靠它們，假說所說為境界。但實際上在證悟中沒有境界之相，因為真如沒有相可以執取，正智不執取于相，挾帶真如的體相作為所緣緣，不是變現真如的相狀作為所緣緣的緣故。這位菩薩以

【English Translation】 Knowing that the Dharma-nature is apart from the characteristics of body and mind, and without懈怠(xie dai: laxity or negligence), this is pure diligence, according with the practice of Virya Paramita (perfection of diligence). Knowing that the Dharma-nature is without movement or confusion, this is pure Dhyana (禪定: meditation), according with the practice of Dhyana Paramita (perfection of meditation). Knowing that the Dharma-nature is apart from all ignorance and darkness, this is pure wisdom, according with the practice of Prajna Paramita (perfection of wisdom). Knowing that the Dharma-nature is apart from stinginess and greed, etc., this is understanding. According with the practice of Dana (佈施: giving) etc., this is action. The Sanskrit word Dana, is translated here as giving. Sila (戒: precepts), is translated here as precepts. Ksanti (忍: forbearance), is translated here as forbearance. Virya, is translated here as diligence. Dhyana, is translated here as 靜慮(jing lv: serene contemplation), also translated as 思惟修(si wei xiu: meditative cultivation). Prajna, is translated here as 慧(hui: wisdom), also translated as 智(zhi: knowledge). The aspects of cultivating the Six Paramitas are fully explained in the Ten Dedications chapter of the Avatamsaka Sutra. Or this is partial true understanding and action, or this is similar understanding and action. Partial truth relies only on reality, while similarity relies on both expedient and reality. One should contemplate this with the two meanings of complete integration and sequential arrangement. The explanation of the aspiration of understanding and action is now complete. Third, explaining the two aspects of the aspiration of realization: first, explaining partial realization; second, explaining complete realization. First, explaining partial realization, which is divided into two parts: first, explaining what is realized; second, explaining the characteristics of the mind. First, explaining what is realized, which is further divided into two parts: first, explaining the substance of realization; second, explaining its function. Now, explaining the substance of realization. The aspiration of realization, from the Pure Mind Ground (凈心地: pure mind ground) up to the ultimate Bodhisattva Ground (菩薩究竟地: ultimate Bodhisattva ground), what kind of state is realized? It is called Tathata (真如: suchness or true nature). Because it relies on the transformation of consciousness (轉識: transformation of consciousness), it is spoken of as a state. But in actual realization, there is no characteristic of a state. This Bodhisattva realizes the Dharma-kaya (法身: Dharma body) of Tathata, which is apart from words and speech, with non-discriminating wisdom (無分別智: non-discriminating wisdom). The Pure Mind Ground, from the perspective of expedient means, is the first Joyful Ground (歡喜地: Joyful Ground, the first of the ten Bhumis); from the perspective of reality, it is the first Dwelling of Initial Aspiration (初發心住: Dwelling of Initial Aspiration, the first of the fifty-two stages). The Ultimate Ground is the mind after the Tenth Ground, also called the Equal Enlightenment Ground (等覺地: Equal Enlightenment Ground). Because it relies on the transformation of consciousness to speak of a state, transforming the sixth consciousness into the Wonderful Observing Wisdom (妙觀察智: Wonderful Observing Wisdom), and transforming the seventh consciousness into the Equality Wisdom (平等性智: Equality Wisdom). The sixth and seventh consciousnesses of sentient beings must have an object of focus, so relying on them, it is provisionally said that what is spoken of is a state. But in actual realization, there is no characteristic of a state, because Tathata has no characteristic that can be grasped, and Correct Wisdom does not grasp onto characteristics, carrying the substance and characteristics of Tathata as the object-condition, not transforming the appearance of Tathata as the object-condition. This Bodhisattva with

無分別智者。明其有見分也。證離言說真如法身者。明其無相分也。正與護法唯識吻合。思之思之。間。若依實說。初發心住即名凈心地者。前發心中。但云少分見佛法身。今云證離言說真如法身。文旨碩異。云何會通。答。前為兼明權實。故但云少分見。今則權證同實故也。又約所證真如。則無分劑。若約能證之智。仍有分滿不同。雖有分滿。皆是無分別智。如初夜月。與望夜月。光相不異也。

二明起用

能於一念。遍往十方一切世界。供養諸佛。請轉法輪。唯為眾生而作利益。不求聽受美妙音詞。或為怯弱眾生故。示大精進。超無量劫。速成正覺。或為懈怠眾生故。經于無量阿僧祇劫。久修苦行。方始成佛。如是示現無數方便。皆為饒益一切眾生。而實菩薩種性諸根發心作證。皆悉同等。無超過法。決定皆經三無數劫。成正覺故。但隨眾生世界不同。所見所聞根欲性異。示所修行種種差別　未證法身已前。縱令下化眾生。皆是上求佛道。以自利利他種種方便皆為證會真如體故。已證法身之後。縱令上求佛道。皆為下化眾生。則如今文所明也。種性同等者。具足本有聞熏二種子也。諸根同等者。六處殊勝無差別也。發心同等者。同發三心也。作證同等者。同證真如也。未發心前。容有善根深淺。煩惱

【現代漢語翻譯】 現代漢語譯本： 『無分別智』（nirvikalpa-jñāna，不加區分的智慧）者，說明其有見分（darśana-bhāga，能見之部分）也。證離言說真如法身（tathatā-dharmakāya，超越言語描述的真如法身）者，說明其無相分（nirābhāsa-bhāga，無表象之部分）也。這正與護法（Dharmapāla）的唯識（Vijñānavāda）思想相吻合。仔細思考，仔細思考。 問：如果依據實情來說，初發心住（prathamacitta-samādhi，最初發菩提心之階段）即名為凈心地（viśuddha-bhūmi，清凈之地），那麼之前在發心中，只是說少部分見到佛法身（buddha-dharmakāya，佛的法身），現在卻說證得離言說真如法身，文句旨意差別很大，如何會通呢？ 答：之前是爲了兼顧說明權巧方便和真實義，所以只說少部分見到。現在則是權巧方便的證悟與真實義相同。又從所證悟的真如（tathatā，真如）來說，是沒有分界的。如果從能證悟的智慧來說，仍然有部分和圓滿的不同。雖然有部分和圓滿的不同，但都是無分別智。如同初夜的月亮和滿月的月亮，光亮沒有不同。

二、說明起用

能在一念之間，遍往十方一切世界，供養諸佛，請轉法輪（dharma-cakra-pravartana，轉動佛法之輪），只為眾生而作利益，不求聽受美妙的音詞。或者爲了怯弱的眾生，示現大精進，超越無量劫，快速成就正覺（samyak-saṃbodhi，完全覺悟）。或者爲了懈怠的眾生，經過無量阿僧祇劫（asaṃkhya-kalpa，無數劫），長久地修行苦行，才開始成佛。這樣示現無數方便，都是爲了饒益一切眾生。而實際上菩薩（bodhisattva）的種性、諸根、發心、作證，都是相同平等的，沒有超過的。決定都要經過三大阿僧祇劫，才能成就正覺。只是隨著眾生的世界不同，所見所聞、根器慾望、習性不同，示現所修行的種種差別。未證得法身（dharmakāya，法身）之前，即使下化眾生，都是爲了上求佛道，以自利利他的種種方便，都是爲了證會真如本體。已經證得法身之後，即使上求佛道，都是爲了下化眾生，就像如今文中所說明的。種性同等，是指具足本有和聞熏兩種子。諸根同等，是指六處殊勝沒有差別。發心同等，是指共同發起三心。作證同等，是指共同證得真如。未發心之前，容許有善根深淺、煩惱

【English Translation】 English version: 『Non-discriminating Wisdom』 (nirvikalpa-jñāna) indicates its perceptive aspect (darśana-bhāga). Realizing the Truth-body (tathatā-dharmakāya) that transcends verbal expression indicates its non-appearance aspect (nirābhāsa-bhāga). This aligns perfectly with Dharmapāla's Vijñānavāda (Consciousness-only) thought. Ponder it, ponder it. Question: If, according to reality, the stage of initial aspiration (prathamacitta-samādhi) is called the Pure Land (viśuddha-bhūmi), and previously in the initial aspiration it was only said that a small part of the Buddha-body (buddha-dharmakāya) was seen, but now it is said that the Truth-body (tathatā-dharmakāya) that transcends verbal expression is realized, the meaning of the text is vastly different. How can these be reconciled? Answer: Previously, it was to concurrently explain expedient means and ultimate truth, so it was only said that a small part was seen. Now, the realization of expedient means is the same as the ultimate truth. Furthermore, in terms of the Truth (tathatā) that is realized, there are no divisions. If in terms of the wisdom that realizes it, there are still differences in partial and complete. Although there are differences in partial and complete, all are non-discriminating wisdom. Like the moon on the first night and the moon on the night of the full moon, the light is not different.

  1. Explaining the Function

In a single thought, one can travel to all worlds in the ten directions, making offerings to all Buddhas, requesting the turning of the Dharma wheel (dharma-cakra-pravartana), only working for the benefit of sentient beings, not seeking to hear beautiful sounds and words. Or, for timid sentient beings, one demonstrates great diligence, surpassing countless kalpas, quickly attaining complete enlightenment (samyak-saṃbodhi). Or, for lazy sentient beings, one endures countless asaṃkhya-kalpas, practicing asceticism for a long time before becoming a Buddha. Thus, manifesting countless expedient means, all for the benefit of all sentient beings. In reality, the nature, faculties, aspiration, and realization of Bodhisattvas (bodhisattva) are all equal and the same, without exceeding. It is determined that all must pass through three great asaṃkhya-kalpas to attain complete enlightenment. It is only that depending on the different worlds of sentient beings, what is seen and heard, faculties, desires, and habits are different, so the practices shown are different. Before realizing the Dharma-body (dharmakāya), even if one descends to transform sentient beings, it is all for the sake of seeking the Buddha-path above, and all the expedient means of benefiting oneself and others are for the sake of realizing the essence of Suchness. After realizing the Dharma-body, even if one seeks the Buddha-path above, it is all for the sake of transforming sentient beings below, as explained in the current text. 'Nature is the same' means possessing both the inherent and acquired seeds. 'Faculties are the same' means that the six sense bases are supremely without difference. 'Aspiration is the same' means jointly generating the three minds. 'Realization is the same' means jointly realizing Suchness. Before generating aspiration, there may be differences in the depth of good roots and afflictions.

厚薄。諸根利鈍。方便勤惰之不同。既發心后。入同生性。無功用道。決無差別。但由眾生根欲性異。故示現有差別耳。言三無數劫者。時無實法。唯依妄想建立。且如俗傳。黃梁一夢。便同四十餘年。世上千年。山中不過七日。又如經中。仙人執善財手。便歷微塵數劫。贊佛五十小劫。大眾謂如半日。是知非約凡情所計年月日時。以談劫量也。良由無始無明。雖無實體。而返迷歸悟。似有階差。縱令演若歇狂。本頭如故。而喘息亦必久久方安。狂風頓息。大海安瀾。而微波亦必久久方定。太陽一出。昏霧頓收。而潤濕亦必漸漸方除。阿伽一服。萬病頓祛。而精力亦必漸漸方復。久客到家。行程頓息。而家庭事務。亦必次第料理。聖王登極。大業頓定。而政治禮樂。亦必次第敷陳。故於真如無時劫中。依生滅門而立三無數劫。謂初發心住。至十回向。名初無數劫。初歡喜地。至七遠行地。名二無數劫。八不動地。至等覺位。名三無數劫。至於較量劫量。則或約所承事佛以明分劑。或約天衣拂石以明久遠。事非一概。又就三無數劫論行相者。或云伏惑未斷。或云斷正扶習。或云次第除惑。或云因該果海。皆是悉檀隨機利益。豈可定執。今云皆悉同等。乃約因該果海者以論三祇。祛彼謂三僧祇一念能越之大慢魔見耳。須知

十世古今。始終不離當念。故前文云。若聞無量阿僧祇劫。勤修種種難行苦行。方始得佛。不驚不怖。以決定信一切諸法。從本已來。性涅槃故。豈執三祇為漸。一念為頓耶。言根欲性異者。過去所成名根。或有利。或有鈍。現在所欣名欲。或喜速。或喜遲。未來種子名性。或已熟。或未熟也。初明所證竟。

二明心相

此證發心中。有三種心。一真心。無有分別故。二方便心。任運利他故。三業識心。微細起滅故　真心者。六七二識相應之根本智也。無有分別者。唸唸證真也。方便心者。六七二識相應之後得智也。任運利他者。唸唸起用。令前五識同成化用也。業識心者。第八異熟識也。微細起滅者。無明種子猶未盡故。以智內熏。令其漸滅。智種分起。惑種分滅。正所謂不思議變易生死之相也。此中真心。即是前正直心。此方便心。即前深重大悲兩心。此業識心。即前三心之根本依。前明信成就發心。單約能發。故三心皆是妙觀察智之功。今明證中所有心相。義兼能所。故與前有開合詳略之不同也。初明分證竟。

二明滿證二。初依權示相。二依實釋疑。今初。

又此菩薩。福德智慧二種莊嚴悉圓滿已。於色究竟。得一切世間最尊勝身。以一念相應慧。頓拔無明根。具一切種智。任運而

【現代漢語翻譯】 現代漢語譯本：十世古今（過去、現在、未來一切時間），始終不離當下這一念。所以前面說，如果聽說要經歷無量阿僧祇劫（極長的時間單位），勤奮修行種種難行的苦行，才能成佛，也不驚慌不害怕，因為已經決定相信一切諸法，從本來就是涅槃（寂滅）的自性。哪裡會執著於三大阿僧祇劫（極長的時間單位）是漸悟，一念是頓悟呢？說到根、欲、性不同，過去所成就的叫做根，有的是利根，有的是鈍根；現在所欣樂的叫做欲，有的人喜歡快，有的人喜歡慢；未來的種子叫做性，有的是已經成熟，有的還沒有成熟。以上是說明所證得的境界。

二、說明心相

這種證悟發心中，有三種心：一是真心，沒有分別；二是方便心，自然而然地利益他人；三是業識心，微細地生滅。真心，是與第六識、第七識相應的根本智，沒有分別，是念念證悟真如。方便心，是與第六識、第七識相應的后得智，自然而然地利益他人，是念念起作用，使前五識共同成就化用。業識心，是第八阿賴耶識（異熟識），微細地生滅，是因為無明（迷惑）的種子還沒有完全斷盡，用智慧在內心熏習，使它逐漸消滅，智慧的種子逐漸生起，迷惑的種子逐漸消滅，這正是不可思議的變易生死的現象。這裡說的真心，就是前面的正直心；這裡說的方便心，就是前面的深心和大悲心；這裡說的業識心，就是前面三種心的根本依靠。前面說明信成就發心，只是就能發心的一方來說，所以三種心都是妙觀察智的功用。現在說明證悟中的心相，兼顧能證和所證兩方面，所以與前面有開合詳略的不同。以上是說明分證的境界。

二、說明滿證，分為兩部分：一是依據權巧方便來顯示證悟的相狀，二是依據真實義來解釋疑問。現在先說第一部分。

又，這位菩薩，福德和智慧兩種莊嚴都已經圓滿，在色究竟天（佛教宇宙觀中的最高天），得到一切世間最尊勝的身體，用一念相應的智慧，頓然拔除無明（迷惑）的根本，具足一切種智（佛的智慧），自然而然地...

【English Translation】 English version: The ten ages, past and present (all times of past, present and future), never depart from the present moment. Therefore, the previous text says, if one hears that it takes immeasurable asamkhya kalpas (extremely long periods of time), diligently cultivating various difficult and arduous practices, to attain Buddhahood, one should not be alarmed or afraid, because one has already firmly believed that all dharmas (teachings, phenomena) are, from their very origin, of the nature of nirvana (cessation). How could one cling to the idea that three great asamkhya kalpas (extremely long periods of time) are gradual enlightenment, and one thought is sudden enlightenment? As for the differences in root, desire, and nature, what has been accomplished in the past is called root, some being sharp and some being dull; what is delighted in the present is called desire, some liking speed and some liking slowness; the seed of the future is called nature, some being ripe and some not yet ripe. The above explains the realm attained.

  1. Explaining the Characteristics of the Mind

In this mind of enlightenment through realization, there are three types of mind: first, the true mind, which has no discrimination; second, the expedient mind, which naturally benefits others; and third, the karmic consciousness mind, which arises and ceases subtly. The true mind is the fundamental wisdom corresponding to the sixth and seventh consciousnesses, having no discrimination, and constantly realizing the truth. The expedient mind is the wisdom acquired after realization, corresponding to the sixth and seventh consciousnesses, naturally benefiting others, constantly arising in function, causing the first five consciousnesses to jointly accomplish transformation. The karmic consciousness mind is the eighth alaya consciousness (ripe consciousness), arising and ceasing subtly, because the seeds of ignorance (delusion) have not been completely exhausted, using wisdom to internally熏習(cultivate), causing them to gradually diminish, the seeds of wisdom gradually arising, and the seeds of delusion gradually ceasing, which is precisely the phenomenon of inconceivable變易(transformative) birth and death. The true mind here is the previous upright mind; the expedient mind here is the previous profound mind and great compassionate mind; the karmic consciousness mind here is the fundamental reliance of the previous three minds. The previous explanation of the mind of enlightenment through faith and accomplishment only spoke from the perspective of the one who generates the mind, so all three minds are the function of the wonderful observing wisdom. The current explanation of the characteristics of the mind in realization considers both the one who realizes and what is realized, so it differs from the previous explanation in terms of opening, closing, detail, and brevity. The above explains the realm of partial realization.

  1. Explaining Full Realization, divided into two parts: first, showing the characteristics of realization based on expedient means; second, explaining doubts based on the true meaning. Now, let's start with the first part.

Furthermore, this Bodhisattva, having fully perfected both the adornments of merit and wisdom, attains the most venerable body in all the worlds in the Akanistha Heaven (the highest heaven in Buddhist cosmology), using the wisdom of one thought corresponding, suddenly uprooting the root of ignorance (delusion), possessing all kinds of wisdom (Buddha's wisdom), naturally...

有不思議業。於十方無量世界普化眾生　福德智慧所依。即真如體。二種莊嚴圓滿。即真如相。體相圓顯。大用現前。故能示成正覺也。又智慧所證。即真如體。體遍法界。智慧圓滿。即真如相。相遍法界。福德圓滿。即真如用。用遍法界。體遍法界。則法身周遍法界。相遍法界。則報身周遍法界。用遍法界。則化身周遍法界。故曰。一人成佛時。法界皆為一佛之依正。雖無障礙。亦仍無雜。以真如性常同常別。不思議故。是則無明永盡。成種智時。無所不在。亦無所在。今言於色究竟得最勝身。何耶。蓋諸佛自受用身。冥同法性。等覺已下。所不能見。凈心地上菩薩。托此自受用身本質。變為他受用身影相。則見踞蓮華臺。諸佛圍繞。隨所堪任。隨所愿樂。見各差別。皆無斷絕。乃至等覺。方能盡其份量。故前文云見之方盡也。若未登凈心地。則華臺報佛。非彼境界。故於色究竟天。示成菩提。此即梵網經所明千華上佛。為接界內利根。令見界外佛故。至於博地凡夫。雖有具有一乘三乘若頓若漸無量種性。而未得四禪。未離欲系。則色究竟身。亦非彼境。故又示從兜率。下閻浮提。坐菩提樹。成等正覺。此即梵網經所明千百億釋迦。為化界內鈍根。及雖利根。未離欲系者故。然此色天大化。閻浮小化。並是真如用大

【現代漢語翻譯】 現代漢語譯本：存在著不可思議的業力，在十方無量世界普遍教化眾生，這是福德和智慧所依之處，也就是真如的本體。兩種莊嚴圓滿，就是真如的相。本體和相圓滿顯現，廣大的作用才能顯現，所以能夠示現成就正覺。 又，智慧所證悟的，就是真如的本體。本體周遍法界。智慧圓滿，就是真如的相，相周遍法界。福德圓滿，就是真如的作用，作用周遍法界。本體周遍法界，那麼法身就周遍法界；相周遍法界，那麼報身就周遍法界；作用周遍法界，那麼化身就周遍法界。所以說，『一人成佛時，法界都成為一佛的依報和正報』。雖然沒有障礙，但也仍然沒有混雜，因為真如的體性常同常別，不可思議。這樣，無明永遠斷盡，成就一切種智時，無所不在，也無所在。現在說在色究竟天（Rūpadhātu，佛教三界之一的色界的最頂層）得到最殊勝的身體，為什麼呢？因為諸佛的自受用身，與法性暗合，等覺（Buddhānusmṛti，佛教修行的一個階段）以下的菩薩不能見到。凈心地的菩薩，依託這自受用身的本質，變為他受用身的影像，就能見到佛踞于蓮花臺，諸佛圍繞，隨著他們所能承受的，隨著他們所愿樂的，所見到的各有差別，都沒有斷絕，乃至等覺菩薩，才能完全瞭解其中的份量，所以前面說見到才能窮盡。如果未登上凈心地，那麼蓮花臺上的報身佛，不是他們的境界，所以在色究竟天示現成就菩提。這就是《梵網經》（Brahmajāla Sūtra）所說的千華上佛，爲了接引界內利根的眾生，讓他們見到界外的佛。 至於博地凡夫，雖然具有一乘、三乘，或者頓悟、或者漸悟的無量種性，但沒有得到四禪（catuṛdhyāna，色界中的四種禪定），沒有脫離欲界，那麼色究竟天的身體，也不是他們的境界。所以又示現從兜率天（Tuṣita，欲界天中的第四天）降生到閻浮提（Jambudvīpa，我們所居住的這個世界），坐在菩提樹下，成就等正覺。這就是《梵網經》所說的千百億釋迦牟尼佛，爲了教化界內鈍根的眾生，以及雖然是利根，但沒有脫離欲界的眾生。然而這色界天的大化，閻浮提的小化，都是真如的大用。

【English Translation】 English version: There exists inconceivable karma, universally transforming sentient beings in the countless worlds of the ten directions. This is the basis upon which blessings and wisdom rely, which is the very essence of Suchness (Tathatā). The perfection of two kinds of adornments is the aspect of Suchness. When the essence and aspect are fully revealed, the great function manifests, thus enabling the demonstration of attaining perfect enlightenment. Furthermore, what is realized by wisdom is the essence of Suchness. The essence pervades the Dharma Realm. The perfection of wisdom is the aspect of Suchness, the aspect pervading the Dharma Realm. The perfection of blessings is the function of Suchness, the function pervading the Dharma Realm. If the essence pervades the Dharma Realm, then the Dharma Body (Dharmakāya) pervades the Dharma Realm; if the aspect pervades the Dharma Realm, then the Reward Body (Saṃbhogakāya) pervades the Dharma Realm; if the function pervades the Dharma Realm, then the Transformation Body (Nirmāṇakāya) pervades the Dharma Realm. Therefore, it is said, 'When one person attains Buddhahood, the entire Dharma Realm becomes the environment and the being of that Buddha.' Although there are no obstructions, there is still no mixing, because the nature of Suchness is always the same and always different, being inconceivable. In this way, ignorance is forever exhausted, and when all-knowing wisdom is attained, it is nowhere absent and yet nowhere present. Now, why is it said that the most supreme body is obtained in the Akaniṣṭha Heaven (Rūpadhātu, the highest of the Form Realm heavens)? Because the Self-Enjoyment Body (Sva-saṃbhogakāya) of all Buddhas is secretly in accord with the Dharma-nature, and cannot be seen by Bodhisattvas below the Equal Enlightenment (Buddhānusmṛti, a stage of Buddhist practice). Bodhisattvas on the pure mind ground rely on the essence of this Self-Enjoyment Body, transforming it into the image of the Other-Enjoyment Body (Para-saṃbhogakāya), and thus see the Buddha seated on a lotus platform, surrounded by Buddhas. According to their capacity and their wishes, their visions differ, without interruption, until the Bodhisattvas of Equal Enlightenment can fully understand its measure, hence the previous text says that it is only exhausted when seen. If one has not ascended to the pure mind ground, then the Reward Body Buddha on the lotus platform is not within their realm, so the attainment of Bodhi is demonstrated in the Akaniṣṭha Heaven. This is the Buddha on a thousand flowers described in the Brahmajāla Sūtra, to receive sentient beings of sharp faculties within the realm, allowing them to see the Buddhas outside the realm. As for ordinary beings, although they possess countless natures of the One Vehicle, the Three Vehicles, sudden enlightenment, or gradual enlightenment, if they have not attained the Four Dhyānas (catuṛdhyāna, the four meditative states of the Form Realm) and have not left the Desire Realm, then the body of the Akaniṣṭha Heaven is not within their realm either. Therefore, it is again demonstrated to descend from the Tuṣita Heaven (Tuṣita, the fourth heaven of the Desire Realm) to Jambudvīpa (Jambudvīpa, the world we live in), sitting under the Bodhi tree, attaining perfect enlightenment. This is the billions of Śākyamuni Buddhas described in the Brahmajāla Sūtra, to transform sentient beings of dull faculties within the realm, as well as those who, although of sharp faculties, have not left the Desire Realm. However, this great transformation in the Form Realm heaven and the small transformation in Jambudvīpa are both great functions of Suchness.

。並即真如體相。所以華嚴經中。即此摩耶夫人所生之佛。便具十身相海。非可擬去化身。別尋法報也。當知初發心住。既能示現閻浮八相。亦必能示色究竟身。今究竟位。既能示現色究竟身。亦必示現閻浮八相。但前明發心位淺。姑寄閻浮。今明究竟位深。姑寄四禪耳。一念相應慧者。既指無始不覺。為藏識中無明種子。由藏識中無明種子未盡。所以不與別境中慧相應。今由曠劫無漏熏修。滅彼無始無明種子至都盡位。則第八凈識。忽與慧所相應。名為大圓鏡智。從此一相應后。永得相應。故曰頓拔無明根。具一切種智也。只此大圓鏡智。與前平等性智。妙觀察智。並與果后成所作智俗故相有別。不壞相故。說四說八。真故相無別。唯是如如智。此如如智。無法不知。無法不見。故名一切種智。亦名佛之知見。亦複名佛眼也。問。既云無所不在。則初二三禪。亦可成佛。何必定在色究竟天。答。此有二義。一者華嚴明第十地菩薩。位寄四禪。即於此處示成佛故。二者將成佛時。所入金剛喻定。必依舍俱禪故。

二依實釋疑二。初釋一切種智疑。二釋任運利生疑。今初。

問。虛空無邊故。世界無邊。世界無邊故。眾生無邊。眾生無邊故。心行差別亦復無邊。如是境界。無有齊限。難知難解。若無明斷。

【現代漢語翻譯】 現代漢語譯本 並且就是真如（Tathata，事物的真實本性）的體相。所以《華嚴經》（Avatamsaka Sutra）中，摩耶夫人（Maya，釋迦牟尼佛的生母）所生的佛，便具有十身相海（佛的十種化身及其無量功德），不可捨棄化身（Nirmanakaya，佛的化身）而另外尋求法身（Dharmakaya，佛的法身）和報身（Sambhogakaya，佛的報身）。應當知道，初發心住（菩薩修行階位）的菩薩，既能示現閻浮提（Jambudvipa，我們所居住的世界）的八相成道（佛陀一生中的八個重要事件），也必定能示現色究竟天（Akanistha，色界天的最高層）的身相。現在究竟位的佛，既能示現色究竟天的身相，也必定能示現閻浮提的八相成道。只不過前者說明發心位的菩薩果位尚淺，姑且寄託于閻浮提；現在說明究竟位的佛果位深遠，姑且寄託於四禪天（Dhyana，禪定）。一念相應慧，是指無始以來的不覺（ignorance），作為藏識（Alaya-vijñana，阿賴耶識，儲存所有經驗的識）中的無明種子（ignorance）。由於藏識中的無明種子沒有斷盡，所以不與別境中的慧相應。現在由於曠劫（kalpa，極長的時間單位）無漏（anāsrava，沒有煩惱）的熏修，滅除那無始以來的無明種子直至完全斷盡，那麼第八凈識（第八識，即阿賴耶識的清凈狀態），忽然與慧相應，名為大圓鏡智（Adarsa-jnana，如鏡子般反映一切的智慧）。從此一相應之後，永遠都能相應，所以說頓拔無明根，具足一切種智（Sarvakarajnata，佛陀所具有的，對一切事物和一切道理的智慧）。僅僅是大圓鏡智，與之前的平等性智（Samata-jnana，認識到一切事物平等性的智慧），妙觀察智（Pratyaveksana-jnana，能夠精妙觀察一切事物的智慧），以及果后成所作智（Krtyanusthana-jnana，佛爲了利益眾生而行動的智慧）在俗諦（Samvriti-satya，世俗諦，相對真理）層面上有差別，在真諦（Paramartha-satya，勝義諦，絕對真理）層面沒有差別，所以說四智或八識。因為是真諦的緣故，體相上沒有差別，唯一是如如智（Tathata-jnana，與真如相應的智慧）。這如如智，沒有什麼是不知道的，沒有什麼是看不見的，所以名一切種智，也名佛之知見，也名佛眼。 問：既然說無所不在，那麼初禪、二禪、三禪也可以成佛，為什麼必定要在色究竟天？答：這有二種含義。一是《華嚴經》說明第十地菩薩，果位寄託於四禪天，就在此處示現成佛的緣故。二是將要成佛時，所入的金剛喻定（Vajropama-samadhi，如金剛般堅固的禪定），必定依止舍俱禪（一種高級禪定）的緣故。 二、依實釋疑（根據真實情況解釋疑問）分為二部分。首先解釋一切種智的疑問，其次解釋任運利生的疑問。現在先解釋一切種智的疑問。 問：虛空無邊，所以世界無邊；世界無邊，所以眾生無邊；眾生無邊，所以心行差別也無邊。這樣的境界，沒有止境，難以知曉，難以理解。如果無明（ignorance）沒有斷除，

【English Translation】 English version And it is precisely the substance and form of the True Thusness (Tathata). Therefore, in the Avatamsaka Sutra, the Buddha born from Lady Maya (Maya, the mother of Shakyamuni Buddha) possesses the sea of ten bodies (the ten manifestations of the Buddha and their immeasurable merits), and one should not abandon the Nirmanakaya (the transformation body of the Buddha) to seek the Dharmakaya (the Dharma body of the Buddha) and Sambhogakaya (the reward body of the Buddha) elsewhere. It should be known that a Bodhisattva in the initial stage of developing the aspiration for enlightenment can manifest the eight aspects of enlightenment (the eight important events in the life of the Buddha) in Jambudvipa (the world we live in), and must also be able to manifest the form of Akanistha (the highest heaven in the Realm of Form). Now, a Buddha in the ultimate stage can manifest the form of Akanistha, and must also manifest the eight aspects of enlightenment in Jambudvipa. It is just that the former indicates that the Bodhisattva in the initial stage of developing the aspiration for enlightenment has a shallow attainment, so it is temporarily based in Jambudvipa; now it indicates that the Buddha in the ultimate stage has a profound attainment, so it is temporarily based in the Four Dhyanas (Dhyana, meditation). 'The wisdom corresponding to a single thought' refers to beginningless ignorance, as the seed of ignorance in the Alaya-vijñana (the storehouse consciousness, which stores all experiences). Because the seed of ignorance in the Alaya-vijñana has not been completely eradicated, it does not correspond to the wisdom in the separate realms. Now, due to the cultivation of non-outflow (anāsrava, without afflictions) over countless kalpas (kalpa, an extremely long unit of time), eradicating that beginningless seed of ignorance until it is completely eradicated, then the eighth pure consciousness (the eighth consciousness, which is the pure state of the Alaya-vijñana) suddenly corresponds to wisdom, and is called the Great Perfect Mirror Wisdom (Adarsa-jnana, wisdom that reflects everything like a mirror). From this correspondence onwards, it will always be able to correspond, so it is said that it uproots the root of ignorance and possesses all-knowing wisdom (Sarvakarajnata, the wisdom possessed by the Buddha, which encompasses all things and all principles). This Great Perfect Mirror Wisdom alone, along with the Wisdom of Equality (Samata-jnana, the wisdom that recognizes the equality of all things), the Wisdom of Wonderful Observation (Pratyaveksana-jnana, the wisdom that can exquisitely observe all things), and the Wisdom of Accomplishing Actions after Fruition (Krtyanusthana-jnana, the wisdom of the Buddha acting for the benefit of sentient beings), are different in the conventional truth (Samvriti-satya, relative truth), but not different in the ultimate truth (Paramartha-satya, absolute truth), so it is said to be the Four Wisdoms or the Eight Consciousnesses. Because it is the ultimate truth, there is no difference in substance and form, and it is only the Thusness Wisdom (Tathata-jnana, wisdom corresponding to True Thusness). This Thusness Wisdom knows everything and sees everything, so it is called all-knowing wisdom, also called the Buddha's knowledge and vision, and also called the Buddha's eye. Question: Since it is said to be omnipresent, then the first, second, and third Dhyanas can also attain Buddhahood, why must it be in Akanistha? Answer: There are two meanings to this. First, the Avatamsaka Sutra explains that the Bodhisattva of the tenth ground is based in the Four Dhyanas, and manifests Buddhahood here. Second, when about to attain Buddhahood, the Vajropama-samadhi (Vajropama-samadhi, diamond-like samadhi) that is entered must rely on the Shaju Dhyana (a high-level samadhi). 2. Explaining Doubts Based on Reality is divided into two parts. First, explain the doubt about all-knowing wisdom, and second, explain the doubt about effortlessly benefiting sentient beings. Now, first explain the doubt about all-knowing wisdom. Question: Because space is boundless, the world is boundless; because the world is boundless, sentient beings are boundless; because sentient beings are boundless, the differences in mental activities are also boundless. Such a realm has no limit, is difficult to know, and difficult to understand. If ignorance is not eradicated,

永無心相。云何能了一切種。成一切種智。答。一切妄境。從本已來。理實唯一心為性。一切眾生。執著妄境。不能得知一切諸法第一義性。諸佛如來。無有執著。則能現見諸法實性。而有大智。顯照一切染凈差別。以無量無邊善巧方便。隨其所應。利樂眾生。是故(唯其)妄念心滅(乃能)了一切種。成一切種智　現見諸法實性者。根本智證真也。顯照染凈差別者。后得智照俗也。了俗由證真。故說為后得。如眼除膜。見空見色。非果有先後也。余並可知。

二釋任運利生疑

問。若諸佛有無邊方便。能於十方任運利益諸眾生者。何故眾生不常見佛。或睹神變。或聞說法。答。如來實有如是方便。但要待眾生其心清凈。乃為現身。如鏡有垢。色像不現。垢除則現。眾生亦爾。心未離垢。法身不現。離垢則現　文亦可知。問。但離心垢便見法身。何須唸佛觀佛稱名禮拜等。答。佛是先證我心性者。念之。觀之。稱之。禮之。皆是除心垢之妙方便也。三解釋分竟。

大乘起信論裂網疏卷第五 大正藏第 44 冊 No. 1850 大乘起信論裂網疏

大乘起信論裂網疏卷第六

靈峰蕅益沙門智旭述

四修信分二。初正明修習信心。二更示勝異方便。初中二。初徴。二釋。今

【現代漢語翻譯】 現代漢語譯本 永無心相，如何能夠通達一切法，成就一切種智（sarva-jñāna，一切智慧）？回答：一切虛妄的境界，從根本上來說，其理體的真實是唯一的心性。一切眾生執著于虛妄的境界，不能得知一切諸法的第一義性（paramārtha-satya，勝義諦）。諸佛如來沒有執著，就能親眼見到諸法的真實體性，從而具有大智慧，顯現照耀一切染污和清凈的差別。以無量無邊的善巧方便，隨著眾生所應得的利益和安樂來施予。因此，只有當妄念之心滅除，才能通達一切法，成就一切種智。親眼見到諸法實性，是根本智（mūla-jñāna）證得真如。顯現照耀染污和清凈的差別，是后得智（prsthalabdha-jñana）照見世俗。通達世俗是由於證得了真如，所以說是后得智。就像眼睛去除了翳障，既能見到空，也能見到色，並非在結果上有先後之分。其餘部分可以自行理解。 二、解釋任運利生（anābhoga-caryā，無功用行）的疑問 問：如果諸佛具有無邊的方便，能夠在十方世界隨意利益一切眾生，為什麼眾生不能經常見到佛，或者看到佛的神變，或者聽聞佛的說法？回答：如來確實具有這樣的方便，但需要等待眾生的心清凈，才會為之現身。就像鏡子有污垢，色像就不能顯現，污垢去除后才能顯現。眾生也是如此，心沒有離開污垢，法身（dharma-kāya）就不會顯現，離開污垢才會顯現。文義也很容易理解。問：僅僅離開心的污垢就能見到法身，為什麼還需要念佛、觀佛、稱名、禮拜等？回答：佛是先證悟我心性的人，唸佛、觀佛、稱名、禮佛，都是去除心垢的巧妙方便。第三部分解釋完畢。 《大乘起信論裂網疏》卷第五 大正藏第44冊 No. 1850 《大乘起信論裂網疏》 《大乘起信論裂網疏》卷第六 靈峰蕅益沙門智旭 述 四、修信分二。初、正式闡明修習信心。二、進一步揭示殊勝奇異的方便法門。初中二。初、提出問題。二、解釋說明。現在開始。

【English Translation】 English version With no mind-image, how can one understand all dharmas and achieve sarva-jñāna (all-knowing wisdom)? The answer is: all illusory realms, from the very beginning, are in reality of one mind-nature. All sentient beings are attached to illusory realms and cannot know the first principle nature (paramārtha-satya, ultimate truth) of all dharmas. The Tathāgatas (Buddhas) have no attachment, and therefore can directly see the true nature of all dharmas, thus possessing great wisdom, manifesting and illuminating all differences between defilement and purity. With immeasurable and boundless skillful means, they benefit and bring joy to sentient beings according to their needs. Therefore, only when the mind of deluded thoughts is extinguished can one understand all dharmas and achieve sarva-jñāna. Directly seeing the true nature of all dharmas is the fundamental wisdom (mūla-jñāna) realizing Suchness. Manifesting and illuminating the differences between defilement and purity is the subsequent wisdom (prsthalabdha-jñana) illuminating the mundane. Understanding the mundane arises from realizing Suchness, hence it is called subsequent wisdom. It is like removing a film from the eyes, one can see both emptiness and form, not that there is a sequence in the result. The rest can be understood on your own. 2. Explaining the doubt about effortless benefiting of beings (anābhoga-caryā, action without effort) Question: If the Buddhas have boundless skillful means and can effortlessly benefit all sentient beings in the ten directions, why do sentient beings not often see the Buddha, or witness his miraculous transformations, or hear his teachings? Answer: The Tathāgata indeed has such skillful means, but it requires sentient beings to have a pure mind before he manifests his body. It is like a mirror with dirt, images cannot appear; when the dirt is removed, they appear. Sentient beings are the same; if the mind has not left defilement, the dharma-kāya (dharma body) will not appear; when it leaves defilement, it will appear. The meaning of the text is also easy to understand. Question: If one can see the dharma-kāya simply by leaving the defilement of the mind, why is it necessary to practice mindfulness of the Buddha, contemplate the Buddha, recite the Buddha's name, and prostrate to the Buddha? Answer: The Buddha is the one who first realized the nature of my mind; mindfulness of him, contemplation of him, recitation of his name, and prostration to him are all wonderful skillful means to remove the defilement of the mind. The third explanation is complete. The Net-Breaking Commentary on the Awakening of Faith in the Mahāyāna, Volume 5 Taishō Tripiṭaka, Volume 44, No. 1850, The Net-Breaking Commentary on the Awakening of Faith in the Mahāyāna The Net-Breaking Commentary on the Awakening of Faith in the Mahāyāna, Volume 6 Composed by Śramaṇa Zhixu of Lingfeng Ŏuyi 4. The section on cultivating faith is divided into two parts. First, formally elucidating the cultivation of faith. Second, further revealing the supreme and extraordinary expedient methods. The first part is divided into two parts. First, raising the question. Second, explaining and illustrating. Now beginning.

初。

云何修習信分。此依未入正定眾生說。何者為信心。云何而修習　前文分別修行正道相中。明發心已入正定聚。雖亦略示不定位中所修之行。然未詳明。故今特為初機更示之也。

二釋二。初釋信心。二釋修習。今初。

信有四種。一信根本。謂樂念真如法故。二信佛具足無邊功德。謂常樂頂禮恭敬供養。聽聞正法。如法修行。迴向一切智故。三信法有大利益。謂常樂修行諸波羅蜜故。四信正行僧。謂常供養諸菩薩眾。正修自利利他行故　信根本者。真如即是一切三寶根本。謂我現前介爾心性。離虛妄相。平等平等。即真如體大。名為法寶。雖復覓之了不可得。而性自神解。靈明不昧。即真如相大。名為佛寶。一切色心依正。十方虛空。千如百法。並此介爾心中所現之影。與能現心無是非是。不可分離剖析。即真如用大。名為僧寶。究竟說此一心三寶。名之為佛。所以具足無邊功德。必應頂禮恭敬供養。聽聞所說正法。如法修行。迴向一切智也。詮此一心三寶。名為教法。修此一心三寶。名為行法。證此一心三寶。名為果法。所以有大利益。必應依教起修。依修作證。常樂修行諸波羅蜜也。隨分證此一心三寶。名之為正行僧。故於他菩薩眾。必常供養。自亦正修二利之行。入于僧數中也。言

【現代漢語翻譯】 現代漢語譯本： 初。

如何修習信分（śraddhā-bala，信的力量）。這是針對尚未進入正定（niyata，確定）的眾生所說的。什麼是信心？又該如何修習？前文在分別修行正道之相中，已經闡明了發心（bodhicitta，菩提心）之後進入正定聚（niyata-rāśi，正定之眾）。雖然也略微展示了在不定位（aniyata-sthiti，不確定的狀態）中所修之行，但尚未詳細說明。因此，現在特別為初學者進一步開示。

二釋二。首先解釋信心，其次解釋修習。現在先解釋信心。

信有四種：一、信根本。即樂於憶念真如法（tathatā-dharma，如實之法）的緣故。二、信佛具足無邊功德。即常常樂於頂禮、恭敬、供養，聽聞正法，如法修行，迴向一切智（sarvajñāna，一切智慧）的緣故。三、信法有大利益。即常常樂於修行諸波羅蜜（pāramitā，到彼岸）的緣故。四、信正行僧（samyak-pratipanna-saṃgha，如實修行之僧）。即常常供養諸菩薩眾，如實地修習自利利他的行為的緣故。信根本，真如就是一切三寶（triratna，佛法僧）的根本。即我現前微小的心性，遠離虛妄之相，平等平等，就是真如的體大，名為法寶（dharma-ratna，法的珍寶）。雖然尋找它卻了不可得，但其自性具有神妙的理解力，靈明而不昏昧，就是真如的相大，名為佛寶（buddha-ratna，佛的珍寶）。一切色心依正，十方虛空，千如百法，以及這微小心中所顯現的影像，與能顯現的心無所謂是非，不可分離剖析，就是真如的用大，名為僧寶（saṃgha-ratna，僧的珍寶）。究竟來說，這同一心即是三寶，名為佛。所以具足無邊功德，必定應當頂禮、恭敬、供養，聽聞所說的正法，如法修行，迴向一切智。詮釋這同一心三寶，名為教法（śāsana-dharma，教導之法）。修習這同一心三寶，名為行法（caryā-dharma，修行之法）。證得這同一心三寶，名為果法（phala-dharma，果報之法）。所以有大利益，必定應當依教起修，依修作證，常常樂於修行諸波羅蜜。隨分證得這同一心三寶，名之為正行僧。所以對於其他菩薩眾，必定常常供養，自己也如實地修習自利利他的行為，進入僧眾之中。言

【English Translation】 English version: Initial.

How to cultivate the element of faith (śraddhā-bala, power of faith)? This is spoken regarding sentient beings who have not yet entered the state of right determination (niyata, certainty). What is faith? And how is it cultivated? In the previous section differentiating the aspects of practicing the right path, it was clarified that after generating the aspiration for enlightenment (bodhicitta, mind of enlightenment), one enters the group of those with right determination (niyata-rāśi, assembly of the rightly determined). Although it was also briefly shown the practices cultivated in the state of indeterminacy (aniyata-sthiti, uncertain state), it was not explained in detail. Therefore, now, especially for beginners, it is further revealed.

Two explanations in two parts. First, explain faith; second, explain cultivation. Now, first, explain faith.

There are four types of faith: First, faith in the root. That is, because one delights in contemplating the true suchness (tathatā-dharma, the Dharma of Suchness). Second, faith that the Buddha possesses boundless merits and virtues. That is, one constantly delights in prostrating, revering, making offerings, listening to the correct Dharma, practicing according to the Dharma, and dedicating it to all-wisdom (sarvajñāna, all-knowing wisdom). Third, faith that the Dharma has great benefits. That is, one constantly delights in practicing the various perfections (pāramitā, going to the other shore). Fourth, faith in the Sangha who practice correctly (samyak-pratipanna-saṃgha, the Sangha who practice correctly). That is, one constantly makes offerings to the various Bodhisattva assemblies and correctly cultivates the practice of benefiting oneself and others. Faith in the root: true suchness is the root of all the Three Jewels (triratna, Buddha, Dharma, Sangha). That is, my present, minute mind-nature, being apart from false appearances, equal and equal, is the great essence of true suchness, called the Dharma Jewel (dharma-ratna, jewel of the Dharma). Although seeking it, it cannot be obtained, its nature has miraculous understanding, spiritually bright and not obscured, is the great aspect of true suchness, called the Buddha Jewel (buddha-ratna, jewel of the Buddha). All forms and mind, support and environment, the ten directions and empty space, the thousand suchnesses and hundred dharmas, and the images manifested in this minute mind, with the mind that can manifest, there is no right or wrong, inseparable and unanalyzable, is the great function of true suchness, called the Sangha Jewel (saṃgha-ratna, jewel of the Sangha). Ultimately speaking, this one mind is the Three Jewels, called the Buddha. Therefore, possessing boundless merits and virtues, one must prostrate, revere, make offerings, listen to the spoken correct Dharma, practice according to the Dharma, and dedicate it to all-wisdom. Explaining this one mind, Three Jewels, is called the Teaching Dharma (śāsana-dharma, the Dharma of teaching). Cultivating this one mind, Three Jewels, is called the Practice Dharma (caryā-dharma, the Dharma of practice). Realizing this one mind, Three Jewels, is called the Fruit Dharma (phala-dharma, the Dharma of fruit). Therefore, having great benefits, one must rely on the teachings to begin practice, rely on practice to realize, and constantly delight in practicing the various perfections. Partially realizing this one mind, Three Jewels, is called the Sangha who practice correctly. Therefore, towards other Bodhisattva assemblies, one must constantly make offerings, and oneself also correctly cultivates the practice of benefiting oneself and others, entering into the Sangha assembly. Saying

供養菩薩眾者。此有二意。一約權漸初機。誡令遠二乘眾。恐染法執。墮其地故。二約圓頓初機。已知二乘定當作佛。總名為菩薩故。

二釋修習二。初總標。二別釋。今初。

修五門行。能成此信。所謂施門。戒門。忍門。精進門。止觀門　此即六波羅蜜。從初即是隨順真如之行。而作五門說者。若至信成就后。則一一皆到彼岸。無有不智之禪。無有不禪之智。故不妨說六。今為未入正定聚人。倘以止觀分二門。無由契會真如性故。所以合為一也。當知前四門是助行。止觀門是正行。正助合行。以成福德智慧二種莊嚴。顯發真如也。

二別釋五。初釋施門。(至)五釋止觀門。今初。

云何修施門。謂若見眾生。來從乞求。以已資財。隨力施與。舍自慳著。令其歡喜。若見眾生。危難逼迫。方便救濟。令無怖畏。若有眾生。而來求法。以已所解。隨宜為說。修行如是三種施時。不為名聞。不求利養。亦不貪著世間果報。但念自他利益安樂。迴向阿耨多羅三藐三菩提　隨力施與者。未入正定聚人。未可責以竭盡施等。但得舍自慳著以破惡。令他歡喜以生善。即名為財施也。方便救濟。即無畏施。以已所解。隨宜為說。即是法施。言已所解。則決非強不知以為知。言隨宜說。則決能隨順四悉檀

【現代漢語翻譯】 現代漢語譯本 供養菩薩眾（Bodhisattva Samgha，菩薩僧團）的人，這裡有兩種含義：第一種是針對權教和漸教的初學者，告誡他們遠離聲聞乘和緣覺乘的修行者，恐怕沾染上對法的執著，墮入他們的境界。第二種是針對圓教和頓教的初學者，他們已經知道聲聞和緣覺最終都會成佛，所以總稱為菩薩。

第二部分解釋修習，分為兩部分：首先是總標，然後是分別解釋。現在開始總標。

修習五門行，能夠成就這種信心。這五門行就是：施門（Dāna，佈施）、戒門（Śīla，持戒）、忍門（Kṣānti，忍辱）、精進門（Vīrya，精進）、止觀門（Śamatha-Vipaśyanā，止觀）。這實際上就是六波羅蜜（Ṣaṭ Pāramitā，六度），從一開始就是隨順真如（Tathatā，實相）的修行。之所以說成五門，是因為如果到了信心成就之後，那麼每一門都到達彼岸，沒有不具智慧的禪定，也沒有不具禪定的智慧，所以不妨說成六門。現在是爲了尚未進入正定聚（niyata，正定聚）的人，如果將止觀分為兩門，就沒有辦法契合真如的體性，所以合併爲一門。應當知道，前四門是助行，止觀門是正行。正行和助行結合起來，用來成就福德和智慧兩種莊嚴，顯發真如。

第二部分分別解釋五門，首先解釋施門，（一直到）第五解釋止觀門。現在開始解釋施門。

什麼是修習施門？就是說，如果見到眾生前來乞求，就用自己的資財，隨自己的能力佈施給他們，捨棄自己的慳吝和執著，讓他們歡喜。如果見到眾生遇到危難逼迫，就用方便的方法救濟他們，讓他們沒有怖畏。如果有眾生前來求法，就用自己所理解的佛法，隨其根器為他們解說。修行這三種佈施的時候，不爲了名聞利養，也不貪著世間的果報，只是想著自己和他人都能得到利益和安樂，並將功德迴向阿耨多羅三藐三菩提（Anuttarā-Samyak-Saṃbodhi，無上正等正覺）。隨自己的能力佈施，是因為尚未進入正定聚的人，不能要求他們竭盡所有地佈施等等。只要能夠捨棄自己的慳吝和執著來破除惡業，讓他人歡喜來生起善業，就叫做財施（Āmiṣa-dāna，財佈施）。用方便的方法救濟，就是無畏施（Abhaya-dāna，無畏佈施）。用自己所理解的佛法，隨其根器為他們解說，就是法施（Dharma-dāna，法佈施）。說『自己所理解的』，就決不是強不知以為知；說『隨其根器解說』，就一定能夠隨順四悉檀（catuḥ-siddhānta，四悉檀）。

【English Translation】 English version For those who make offerings to the Bodhisattva Samgha (community of Bodhisattvas), there are two meanings here: First, it is directed towards beginners in the provisional and gradual teachings, warning them to stay away from the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Realizer) paths, lest they become attached to the Dharma and fall into their realms. Second, it is directed towards beginners in the perfect and sudden teachings, who already know that Śrāvakas and Pratyekabuddhas will eventually become Buddhas, so they are collectively called Bodhisattvas.

The second part explains cultivation, divided into two parts: first, a general statement, and then separate explanations. Now we begin with the general statement.

Cultivating the five practices can accomplish this faith. These five practices are: Dāna (giving), Śīla (morality), Kṣānti (patience), Vīrya (effort), and Śamatha-Vipaśyanā (calm abiding and insight). This is actually the Six Pāramitās (perfections). From the beginning, it is the practice of according with Tathatā (suchness). The reason for speaking of five practices is that if faith is accomplished, then each practice reaches the other shore. There is no meditation without wisdom, and no wisdom without meditation, so it is okay to speak of six. Now, for those who have not yet entered the Niyata (assured) stage, if calm abiding and insight are divided into two practices, there is no way to accord with the nature of Tathatā, so they are combined into one. It should be known that the first four practices are auxiliary practices, and calm abiding and insight are the main practice. The combination of main and auxiliary practices is used to accomplish the two kinds of adornments of merit and wisdom, revealing Tathatā.

The second part separately explains the five practices, first explaining Dāna (giving), (up to) fifth explaining Śamatha-Vipaśyanā (calm abiding and insight). Now we begin explaining Dāna (giving).

What is cultivating Dāna (giving)? It means that if you see sentient beings coming to beg, use your own resources to give to them according to your ability, abandoning your own stinginess and attachment, and making them happy. If you see sentient beings in danger and distress, use expedient means to rescue them, so that they have no fear. If there are sentient beings who come to seek the Dharma, use your own understanding to explain it to them according to their capacity. When practicing these three kinds of giving, do not do it for fame and gain, nor be attached to worldly rewards, but only think of benefiting and bringing happiness to yourself and others, and dedicate the merit to Anuttarā-Samyak-Saṃbodhi (unexcelled perfect enlightenment). Giving according to your ability is because those who have not yet entered the Niyata (assured) stage cannot be required to give everything they have, etc. As long as you can abandon your own stinginess and attachment to break evil, and make others happy to generate good, it is called Āmiṣa-dāna (material giving). Using expedient means to rescue is Abhaya-dāna (fearless giving). Using your own understanding of the Dharma to explain it to them according to their capacity is Dharma-dāna (Dharma giving). Saying 'your own understanding' means definitely not pretending to know what you do not know; saying 'explaining according to their capacity' means definitely being able to accord with the four catuḥ-siddhānta (four siddhantas).

意。若說法不當機。則所說為非量矣。不為名聞利養。是斷現在有漏。不著世間果報。是斷未來有漏。此二即是回事向理。但念自他利益安樂。即是回自向他。迴向阿耨菩提。即是回因向果。隨修一一行時。皆悉具此三種迴向。方得成就波羅蜜義。故特首于施門示之。當知五門無不皆爾。

二釋戒門

云何修戒門。所謂在家菩薩。當離殺生。偷盜。邪淫。妄言。兩舌。惡口。綺語。慳貪。瞋嫉。諂誑邪見。若出家者。為欲折伏諸煩惱故。應離憒鬧。常依寂靜。修習止足頭陀等行。乃至小罪。心生大怖。慚愧悔責。護持如來所制禁戒。不令見者有所譏嫌。能使眾生舍惡修善　在家戒品。十善收盡。離殺生。則慈護有情。蜎飛無損。離偷盜。則一針一草。不與不取。離邪淫。則於己妻妾。作知足想。離妄言。則所言誠實。一切不欺。離兩舌。則隱惡揚善。不傳彼此。離惡口。則永無粗獷。令他喜樂。離綺語。則言皆有義。不生放逸。離慳貪。則常思惠舍。無所希求。離瞋嫉。則不為損惱。隨喜他榮。離諂誑邪見。則忠良正直。深信因果。是以惡無不止。善無不行。生無不攝。即為三聚凈戒也。出家戒品。即是沙彌十戒。比丘二百五十戒等。併入大乘菩薩戒攝。若不護持佛所制戒。既非白衣。又非沙門。無所目

【現代漢語翻譯】 現代漢語譯本：如果說法不符合聽眾的根機，那麼所說的話就是不正確的。不爲了名聲和利益供養，這是斷除現在的有漏（煩惱）。不執著於世間的果報，這是斷除未來的有漏（煩惱）。這兩種就是回事向理。只想著自己和他人得到利益和安樂，這就是回自向他。迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這就是回因向果。每次修行任何一種行為時，都具備這三種迴向，才能成就波羅蜜（Paramita，到彼岸）的意義。所以特別首先在佈施門中加以說明。應當知道其他五門也都是這樣。

二、解釋戒門

如何修習戒門？所謂的在家菩薩，應當遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、慳貪、嗔嫉、諂誑邪見。如果是出家人，爲了折服各種煩惱，應當遠離喧鬧，常依止寂靜，修習知足和頭陀行（dhūta，苦行）等。乃至對於小罪，心中也生起大恐怖，慚愧懺悔，護持如來所制定的禁戒，不讓見到的人有所譏諷嫌棄，能夠使眾生捨棄惡行修習善行。在家的戒品，十善業道全部包含在內。遠離殺生，就能夠慈悲地保護有情眾生，即使是小蟲也不會受到損害。遠離偷盜，那麼即使是一針一線、一草一木，不給也不拿。遠離邪淫，那麼對於自己的妻子，心生知足的想法。遠離妄語，那麼所說的話誠實可靠，一切都不欺騙。遠離兩舌，那麼隱瞞別人的惡行，宣揚別人的善行，不傳播是非。遠離惡口，那麼永遠沒有粗暴的話語，使他人感到喜悅快樂。遠離綺語，那麼所說的話都有意義，不放縱自己。遠離慳貪，那麼常常想著佈施捨棄，沒有所求。遠離嗔嫉，那麼不損害他人，隨喜他人的榮耀。遠離諂誑邪見，那麼忠誠善良正直，深信因果報應。因此，一切惡行都不會去做，一切善行都會去做，一切眾生都會攝受，這就是三聚凈戒。出家的戒品，就是沙彌十戒、比丘二百五十戒等，都包含在大乘菩薩戒中。如果不護持佛所制定的戒律，既不是白衣（在家居士），也不是沙門（出家修行者），無所歸屬。

【English Translation】 English version: If the teaching does not suit the listener's capacity, then what is said is incorrect. Not seeking fame and material offerings means cutting off present outflows (afflictions). Not being attached to worldly rewards means cutting off future outflows (afflictions). These two constitute 'turning towards principle from phenomena'. Only thinking of the benefit and happiness of oneself and others is 'turning from self to others'. Dedicating merit towards Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) is 'turning from cause to effect'. Every time one practices any action, all three dedications are present, only then can the meaning of Paramita (perfection, reaching the other shore) be accomplished. Therefore, it is especially explained first in the gate of giving. It should be known that all five gates are like this.

  1. Explaining the Gate of Precepts

How to cultivate the gate of precepts? The so-called lay Bodhisattvas should abstain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, stinginess, anger, jealousy, flattery, deceit, and wrong views. If one is a monastic, in order to subdue all afflictions, one should stay away from noisy places, constantly rely on stillness, and cultivate contentment and dhūta practices (ascetic practices), etc. Even for small offenses, one should feel great fear in one's heart, be ashamed and repent, and uphold the precepts established by the Tathagata (Thus Come One), not allowing those who see it to find fault or dislike it, and enabling sentient beings to abandon evil and cultivate good. The precepts for laypeople encompass all ten wholesome actions. Abstaining from killing means compassionately protecting sentient beings, so that even small insects are not harmed. Abstaining from stealing means not taking even a needle or a blade of grass that is not given. Abstaining from sexual misconduct means being content with one's own wife. Abstaining from false speech means speaking truthfully and not deceiving anyone. Abstaining from divisive speech means concealing the evil of others and praising their good, not spreading gossip. Abstaining from harsh speech means never using coarse language, making others happy. Abstaining from idle chatter means speaking meaningfully and not indulging in carelessness. Abstaining from stinginess means constantly thinking of giving and relinquishing, without seeking anything in return. Abstaining from anger and jealousy means not harming others and rejoicing in their glory. Abstaining from flattery, deceit, and wrong views means being loyal, kind, upright, and deeply believing in cause and effect. Therefore, all evil actions will not be done, all good actions will be done, and all beings will be embraced, which is the threefold pure precepts. The precepts for monastics include the ten precepts of a Śrāmaṇera (novice), the 250 precepts of a Bhikṣu (monk), etc., all of which are included in the Mahayana Bodhisattva precepts. If one does not uphold the precepts established by the Buddha, one is neither a layperson nor a Śrāmaṇa (ascetic), and has no place to belong.

也。既非小乘。又非大乘。無所歸也。常依寂靜者。謂住阿蘭若處也。止足頭陀等行者。頭陀。亦云杜多。此翻抖擻。有十二知足勝行。一者住阿蘭若處。二者常行乞食。三者次第乞食。四者受一食法。五者節量食。六者中后不飲果漿蜜漿等。七者著糞掃衣。八者但三衣。九者冢間住。十者樹下止。十一者露地坐。十二者但坐不臥。此十二行。名為端嚴微妙之行。西土初祖摩訶迦葉。終身行此勝行。佛于天人大眾之中贊云。正法久住。全賴此人。所以分半座而令坐。付法眼以傳心也。乃至小罪心生大怖者。譬如渡海浮囊。設損一微塵許。亦有沉溺之患。故須慚愧責。補過遷善也。慚則尊重已靈。本與如來無二無別。如何肯使放逸為非。愧則念我瑕疵。佛菩薩等悉如悉見。如何覆藏而不改革。是以自悔自責。止惡行善。能令眾生不生譏嫌。即便使其舍惡修善。故知十戒及具戒等。一一皆是三聚凈戒。一一皆是摩訶衍也。

三釋忍門

云何修忍門。所謂見惡不嫌。遭苦不動。常樂觀察甚深句義　見惡不嫌。生忍也。亦名耐怨害忍。遭苦不動。法忍也。亦名安受苦忍。常樂觀察甚深句義。第一義忍也。亦名諦察法忍。

四釋精進門二。初總明精進意。二別示精進法。今初。

云何修精進門。所謂修

【現代漢語翻譯】 現代漢語譯本：

『也。既非小乘，又非大乘，無所歸也。』這是指不屬於小乘，也不屬於大乘，無所歸屬的情況。『常依寂靜者，謂住阿蘭若處也。止足頭陀等行者。』這是指經常依靠寂靜之處的人，也就是住在阿蘭若（Aranya）（寂靜處）的地方。奉行知足和頭陀行的人。『頭陀，亦云杜多，此翻抖擻。』頭陀（Dhuta），也叫做杜多，意思是抖擻。『有十二知足勝行。』有十二種知足的殊勝修行。『一者住阿蘭若處，二者常行乞食，三者次第乞食，四者受一食法，五者節量食，六者中后不飲果漿蜜漿等，七者著糞掃衣，八者但三衣，九者冢間住，十者樹下止，十一者露地坐，十二者但坐不臥。』第一是住在阿蘭若處，第二是經常乞食，第三是按照次序乞食，第四是受持一食法，第五是節制食量，第六是中午之後不飲用果漿和蜜漿等，第七是穿糞掃衣，第八是隻有三衣，第九是住在墳墓間，第十是在樹下止宿，第十一是在露天坐禪，第十二是隻是坐著不躺臥。『此十二行，名為端嚴微妙之行。』這十二種修行，叫做端正莊嚴微妙的修行。『西土初祖摩訶迦葉，終身行此勝行。』西土（印度）的初祖摩訶迦葉（Mahakasyapa），終身奉行這種殊勝的修行。『佛于天人大眾之中贊云，正法久住，全賴此人。』佛在天人和大眾之中讚歎說，正法能夠長久住世，完全依賴這個人。『所以分半座而令坐，付法眼以傳心也。』所以分一半座位給他讓他坐，把正法眼藏交付給他用來傳心。『乃至小罪心生大怖者。』乃至對於小的罪過，心中也產生大的恐懼。『譬如渡海浮囊，設損一微塵許，亦有沉溺之患。』譬如渡海用的浮囊，即使損壞像一粒微塵那麼小，也有沉沒的危險。『故須慚愧責，補過遷善也。』所以必須要有慚愧心來責備自己，彌補過失，遷向善良。『慚則尊重已靈，本與如來無二無別。』慚就是尊重自己的靈性，本來和如來（Tathagata）沒有兩樣，怎麼肯放縱自己去做錯事呢？『愧則念我瑕疵，佛菩薩等悉知悉見。』愧就是想到我的缺點和瑕疵，佛菩薩等都知道都看見。『如何覆藏而不改革。』怎麼能掩蓋而不改正呢？『是以自悔自責，止惡行善。』因此要自我懺悔，自我責備，停止作惡，奉行善事。『能令眾生不生譏嫌。』能夠使眾生不產生譏諷和嫌棄。『即便使其舍惡修善。』即使是使他們捨棄惡行，修習善行。『故知十戒及具戒等，一一皆是三聚凈戒，一一皆是摩訶衍也。』所以知道十戒以及具足戒等，每一個都是三聚凈戒，每一個都是摩訶衍（Mahayana），也就是大乘。 三釋忍門 『云何修忍門。』如何修習忍辱法門？『所謂見惡不嫌，遭苦不動，常樂觀察甚深句義。』所謂見到惡事不厭惡，遇到痛苦不動搖，經常喜歡觀察甚深微妙的義理。『見惡不嫌，生忍也，亦名耐怨害忍。』見到惡事不厭惡，是生忍，也叫做耐怨害忍。『遭苦不動，法忍也，亦名安受苦忍。』遇到痛苦不動搖，是法忍，也叫做安受苦忍。『常樂觀察甚深句義，第一義忍也，亦名諦察法忍。』經常喜歡觀察甚深微妙的義理，是第一義忍，也叫做諦察法忍。 四釋精進門二。初總明精進意。二別示精進法。今初。 『云何修精進門。』如何修習精進法門？『所謂修』

【English Translation】 English version:

'Also, it is neither Hinayana nor Mahayana, with nowhere to belong.' This refers to a situation that belongs neither to Hinayana (Small Vehicle) nor to Mahayana (Great Vehicle), having no affiliation. 'Always relying on stillness, meaning residing in Aranya.' This refers to those who constantly rely on stillness, that is, residing in Aranya (a quiet place). Those who practice contentment and Dhuta (ascetic practices). 'Dhuta, also called Duta, which translates to shaking off.' Dhuta is also called Duta, meaning to shake off. 'There are twelve superior practices of contentment.' There are twelve superior practices of contentment. 'First, residing in Aranya; second, constantly begging for food; third, begging for food in order; fourth, accepting the one-meal practice; fifth, moderating the amount of food; sixth, not drinking fruit juice or honey juice after noon; seventh, wearing discarded rags; eighth, having only three robes; ninth, dwelling in graveyards; tenth, resting under trees; eleventh, sitting in the open; twelfth, only sitting and not lying down.' The first is residing in Aranya, the second is constantly begging for food, the third is begging for food in order, the fourth is upholding the one-meal practice, the fifth is moderating the amount of food, the sixth is not drinking fruit juice or honey juice after noon, the seventh is wearing discarded rags, the eighth is having only three robes, the ninth is dwelling in graveyards, the tenth is resting under trees, the eleventh is sitting in the open, and the twelfth is only sitting and not lying down. 'These twelve practices are called the dignified and subtle practices.' These twelve practices are called the dignified, solemn, and subtle practices. 'The first patriarch of the Western Land, Mahakasyapa, practiced these superior practices throughout his life.' The first patriarch of the Western Land (India), Mahakasyapa (Mahakasyapa), practiced these superior practices throughout his life. 'The Buddha praised him in the assembly of gods and humans, saying, 'The long-lasting of the Proper Dharma entirely depends on this person.'' The Buddha praised him in the assembly of gods and humans, saying, 'The long-lasting of the Proper Dharma entirely depends on this person.' 'Therefore, he shared half of his seat and allowed him to sit, entrusting the Dharma Eye to transmit the mind.' Therefore, he shared half of his seat and allowed him to sit, entrusting the Dharma Eye to transmit the mind. 'Even for a small offense, great fear arises in the mind.' Even for a small offense, great fear arises in the mind. 'It is like a floating bag for crossing the sea; even if it is damaged by a speck of dust, there is a danger of sinking.' It is like a floating bag for crossing the sea; even if it is damaged by a speck of dust, there is a danger of sinking. 'Therefore, one must have shame and remorse, make amends for faults, and move towards goodness.' Therefore, one must have shame and remorse, make amends for faults, and move towards goodness. 'Shame is respecting one's own spirit, which is originally no different from the Tathagata.' Shame is respecting one's own spirit, which is originally no different from the Tathagata (Tathagata). How can one willingly allow oneself to do wrong? 'Remorse is thinking of my flaws, which are all known and seen by the Buddhas and Bodhisattvas.' Remorse is thinking of my flaws, which are all known and seen by the Buddhas and Bodhisattvas. 'How can I conceal them without reforming?' How can I conceal them without reforming? 'Therefore, one should repent and blame oneself, stop evil, and practice good.' Therefore, one should repent and blame oneself, stop evil, and practice good. 'It can prevent sentient beings from generating ridicule and dislike.' It can prevent sentient beings from generating ridicule and dislike. 'Even to the point of causing them to abandon evil and cultivate good.' Even to the point of causing them to abandon evil and cultivate good. 'Therefore, know that the Ten Precepts and the Complete Precepts are all the Three Pure Precepts, and each is Mahayana.' Therefore, know that the Ten Precepts and the Complete Precepts are all the Three Pure Precepts, and each is Mahayana (Mahayana), which is the Great Vehicle. Three Explanations of the Gate of Patience 'How to cultivate the Gate of Patience?' 'It means seeing evil without aversion, encountering suffering without wavering, and always delighting in observing the profound meaning.' 'Seeing evil without aversion is the patience of beings, also called the patience of enduring resentment and harm.' Seeing evil without aversion is the patience of beings, also called the patience of enduring resentment and harm. 'Encountering suffering without wavering is the patience of Dharma, also called the patience of peacefully accepting suffering.' Encountering suffering without wavering is the patience of Dharma, also called the patience of peacefully accepting suffering. 'Always delighting in observing the profound meaning is the patience of the first principle, also called the patience of discerning the Dharma.' Always delighting in observing the profound meaning is the patience of the first principle, also called the patience of discerning the Dharma. Four Explanations of the Gate of Diligence, in two parts. First, a general explanation of the meaning of diligence. Second, a separate indication of the methods of diligence. Now, the first. 'How to cultivate the Gate of Diligence?' 'It means cultivating'

諸善行。心不懈退。當念過去無數劫來。為求世間貪慾境界。虛受一切身心大苦。畢竟無有少分滋味。為令未來遠離此苦。應勤精進。不生懈怠。大悲利益一切眾生　修諸善行者。通則六度四攝。別則四種三昧。所謂常行三昧。如般舟等。常坐三昧。如一行等。半行半坐三昧。如法華等。非行非坐三昧。如覺意等也。心不懈退者。總明三種精進也。當念過去等者。被甲精進也。為令未來等者。攝善精進也。大悲利益等者。利樂精進也。

二別示精進法

其初學菩薩。雖修行信心。以先世來。多有重罪惡業障故。或為魔邪所惱。或為世務所纏。或為種種病緣之所逼迫。如是等事。為難非一。令其行人。廢修善品。是故宜應勇猛精進晝夜六時禮拜諸佛。供養。讚歎。懺悔。勸請。隨喜。迴向無上菩提。發大誓願。無有休息。令惡障消滅。善根增長　此即普賢十大愿王。亦即占察經中地藏大士所示懺法。亦即法華方等諸三昧中十科行道法也。言十愿者。一禮敬諸佛。二稱讚如來。三廣修供養。四懺悔業障。五隨喜功德。次第小異。並皆可知。六請轉法輪。七請佛住世。即今勸請所攝。八常隨佛學。九恒順眾生。即今發願所攝。十普皆迴向。即今迴向無上菩提也。言十科者。一嚴道場。二凈三業。乃至十坐禪等。

【現代漢語翻譯】 現代漢語譯本 諸善行。心不懈退。應當憶念過去無數劫以來，爲了追求世間的貪慾境界，白白承受一切身心巨大的痛苦，最終也沒有獲得絲毫的滋味。爲了使未來遠離這些痛苦，應當勤奮精進，不生懈怠之心。以大悲心利益一切眾生。修習各種善行，總的來說包括六度（佈施、持戒、忍辱、精進、禪定、般若）和四攝（佈施、愛語、利行、同事），分別來說則包括四種三昧（Samadhi，禪定）。即常行三昧，如般舟三昧等；常坐三昧，如一行三昧等；半行半坐三昧，如法華三昧等；非行非坐三昧，如覺意三昧等。『心不懈退』，總括地說明了三種精進。『當念過去等』，是指披甲精進。『為令未來等』，是指攝善精進。『大悲利益等』，是指利樂精進。

二、特別開示精進的方法

那些初學的菩薩（Bodhisattva），雖然修行信心，但由於前世以來，多有深重的罪惡業障的緣故，或者被魔（Mara）邪所惱亂，或者被世俗事務所纏繞，或者被各種疾病因緣所逼迫。像這樣的事情，困難不止一種，使得修行人荒廢修習善法。因此，應當勇猛精進，日夜六時禮拜諸佛（Buddha），供養、讚歎、懺悔、勸請、隨喜、迴向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），發起大誓願，沒有休息，使惡業障礙消滅，善根增長。這也就是普賢（Samantabhadra）十大愿王，也就是《占察經》中地藏（Ksitigarbha）大士所示的懺悔法，也就是《法華經》、《方等經》等各種三昧中的十科行道法。所說的十愿是：一、禮敬諸佛；二、稱讚如來；三、廣修供養；四、懺悔業障；五、隨喜功德，次第稍有不同，但都可以理解。六、請轉法輪；七、請佛住世，就是現在勸請所包含的；八、常隨佛學；九、恒順眾生，就是現在發願所包含的；十、普皆迴向，就是現在迴向無上菩提。所說的十科是：一、嚴道場；二、凈三業；乃至十、坐禪等。

【English Translation】 English version All good deeds. The mind does not become lax or retreat. One should remember that in countless past kalpas (aeons), in pursuit of worldly desires, one has vainly endured great suffering of body and mind, ultimately without gaining any real satisfaction. To ensure that the future is free from such suffering, one should diligently strive forward without laziness, with great compassion benefiting all sentient beings. Cultivating all good deeds generally encompasses the Six Paramitas (Perfections: generosity, morality, patience, diligence, concentration, and wisdom) and the Four Sangraha-vastus (Means of conversion: giving, kind speech, beneficial action, and cooperation). Specifically, it includes the Four Samadhis (states of meditative absorption): the constantly walking Samadhi, such as the Pratyutpanna Samadhi; the constantly sitting Samadhi, such as the One Practice Samadhi; the half-walking, half-sitting Samadhi, such as the Lotus Samadhi; and the neither walking nor sitting Samadhi, such as the Awakening of the Mind Samadhi. 'The mind does not become lax or retreat' generally describes the three types of diligence. 'Remembering the past' refers to armored diligence. 'Ensuring the future' refers to gathering good diligence. 'Great compassion benefiting' refers to benefiting and delighting diligence.

  1. Specifically Showing the Method of Diligence

Those Bodhisattvas (enlightenment beings) who are beginners in practice, although cultivating faith, due to heavy sinful karmic obstacles from past lives, may be troubled by Mara (demons) and evil influences, entangled in worldly affairs, or oppressed by various illnesses. Such difficulties are numerous, causing practitioners to abandon the cultivation of good qualities. Therefore, one should be courageous and diligent, bowing to all Buddhas (enlightened beings) during the six periods of day and night, making offerings, praising, repenting, requesting, rejoicing, and dedicating merit towards Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), making great vows without rest, so that evil obstacles are eliminated and good roots grow. This is the Ten Great Vows of Samantabhadra (Universal Worthy Bodhisattva), the repentance method shown by Ksitigarbha (Earth Treasury Bodhisattva) in the 'Contemplation Sutra', and the ten practices in various Samadhis such as the Lotus Sutra and Vaipulya Sutras. The ten vows are: 1. Bowing and respecting all Buddhas; 2. Praising the Tathagatas; 3. Making extensive offerings; 4. Repenting of karmic obstacles; 5. Rejoicing in merits, the order is slightly different, but all can be understood. 6. Requesting the turning of the Dharma wheel; 7. Requesting the Buddha to remain in the world, which is included in the current request; 8. Constantly learning from the Buddha; 9. Always according with sentient beings, which is included in the current making of vows; 10. Universally dedicating merit, which is the current dedication towards Anuttara-samyak-sambodhi. The ten practices are: 1. Adorning the Bodhimanda (place of enlightenment); 2. Purifying the three karmas; and so on, up to 10. Sitting in meditation.

諸三昧儀。開合不同。詳略有異。此未暇述。唯供養讚歎禮拜。必具有之。而懺悔已下五事。合為一科。總名五悔。謂懺悔能滅業障。勸請能滅魔障。隨喜滅嫉妒障。迴向能滅著二邊障。發願能滅多退忘障。故名五悔也。既云六時行道。必須理事並資。方克有濟。慎勿師心茍簡。尤勿藉此邀利邀名。庶令惡業障消。善根增長耳。問。若人已被魔邪所惱。世務所纏。病緣所逼。如何得修此勝行耶。答。此中文意。原是勸使及時精進。勿令魔邪世務病緣得其便耳。然設被魔邪所惱。若能依法精進。則魔事必除。設被世務所纏。即須撥遣世務。修此精進。設被病緣所遇。亦須不惜身命。修此精進。如慈雲大師。忍苦修行請觀音懺。不唯除病。兼獲勝辯。芳軌具存。誠可依用。又設大病伏枕。不能起坐。亦有覺意三昧。良可進修。或復即于臥時。運想修行此供養等。晝夜六時。存心不懈。如唸佛直指所示涉事兼修之法。病中亦可準用。必能滅障。增長善根。又或依下文專念阿彌陀佛。亦得解脫也。四釋精進門竟。

五釋止觀門三。初總標。二各釋。三結益。今初。

云何修止。觀門。謂息滅一切戲論境界。是止義。明見因果生滅之相。是觀義。初各別修。漸次增長。至於成就。任運雙行　息滅一切戲論境界者。謂

息滅見思戲論。塵沙戲論。無明戲論。見思戲論息。則一切有境界滅。塵沙戲論息。則一切空境界滅。無明戲論息。則一切亦有亦空非有非空境界滅。隨順一心真如門也。明見因果生滅之相者。謂明見無明因生。則十界果生。無明因滅。則十界果滅。塵沙因生。則二乘果生。塵沙因滅。則二乘果滅。見思因生。則六凡果生。見思因滅。則六凡果滅。隨順一心生滅門也。一心二門。本不相離。一心止觀。亦無先後。但約初機之人。久隨生滅。未達真如。故須先修即觀之止。名為奢摩他觀。令觀生滅即是真如。對治生死涅槃執著。次修即止之觀。名為毗缽舍那。令觀真如舉體生滅。增長善根及與大悲。如此展轉互修。漸令增長。若至發心住中。真實止觀成就。自然任運雙行也。

二各釋三。初釋止。二釋觀。三釋雙行。初中三。初明修相。二明證相。三勸修。初又三。初方便。二正修。三揀成不成。今初。

其修止者。住寂靜處。結跏趺坐。端身正意　此文雖略。已含二十五前方便。住寂靜處。即是阿蘭若處。即攝具五緣也。結跏趺坐。必調五事。端身正意。即訶五欲棄五蓋行五法也。具加大小止觀。須者尋之。

二正修

不依氣息。不依形色。不依虛空。不依地水火風。乃至不依見聞覺知　此

【現代漢語翻譯】 現代漢語譯本：止息滅除見思戲論（因知見和思惑而產生的虛妄分別）。塵沙戲論（如塵沙般眾多的煩惱所產生的虛妄分別）。無明戲論（由根本的迷惑無知所產生的虛妄分別）。見思戲論止息，那麼一切『有』的境界就滅除。塵沙戲論止息，那麼一切『空』的境界就滅除。無明戲論止息，那麼一切亦有亦空、非有非空的境界就滅除。這是隨順一心真如門的道理。 明白觀察因果生滅的現象，就是說，明白觀察無明為因而生起，那麼十法界的果報就產生。無明為因而滅除，那麼十法界的果報就滅除。塵沙煩惱為因而生起，那麼聲聞、緣覺二乘的果報就產生。塵沙煩惱為因而滅除，那麼聲聞、緣覺二乘的果報就滅除。見思煩惱為因而生起，那麼六凡（地獄、餓鬼、畜生、阿修羅、人、天）的果報就產生。見思煩惱為因而滅除，那麼六凡的果報就滅除。這是隨順一心生滅門的道理。 一心二門（真如門和生滅門），本來就不互相分離。一心止觀，也沒有先後順序。但針對初學之人，長久以來隨逐生滅流轉，未能通達真如實相，所以需要先修習即觀之止，名為奢摩他（止），令其觀察生滅即是真如，以此對治對於生死和涅槃的執著。其次修習即止之觀，名為毗缽舍那（觀），令其觀察真如全體顯現為生滅，以此增長善根以及大悲心。如此輾轉互相修習，逐漸令其增長。如果到了發心住的位次中，真實的止觀成就，自然而然地任運雙運。 下面分別解釋止、觀、雙運三種。首先解釋止，其次解釋觀，最後解釋雙運。在解釋止的部分中，分為三個方面：首先說明修習的相狀，其次說明證悟的相狀，最後勸勉修習。在說明修習的相狀中，又分為三個方面：首先是方便，其次是正修，最後是簡別成就與否。現在先從方便開始。 『其修止者，住寂靜處，結跏趺坐，端身正意』——這段文字雖然簡略，但已經包含了二十五種前方便。『住寂靜處』，就是指阿蘭若處（遠離喧囂的地方），也就是包含了具足五種因緣。『結跏趺坐』，必定要調和五事（調身、調息、調心、調飲食、調睡眠）。『端身正意』，就是呵斥五欲、棄除五蓋、奉行五法。詳細內容可以參考《小止觀》和《摩訶止觀》。 二、正修 『不依氣息，不依形色，不依虛空，不依地水火風，乃至不依見聞覺知』——這裡

【English Translation】 English version: Ceasing and extinguishing the illusions of views and thoughts. The illusions of dust and sand. The illusions of ignorance. When the illusions of views and thoughts cease, then all realms of 'existence' are extinguished. When the illusions of dust and sand cease, then all realms of 'emptiness' are extinguished. When the illusions of ignorance cease, then all realms of both existence and emptiness, neither existence nor emptiness, are extinguished. This is in accordance with the One Mind's Suchness Gate. Clearly seeing the characteristics of the arising and ceasing of cause and effect means clearly seeing that when ignorance arises as a cause, then the fruits of the Ten Realms arise. When ignorance ceases as a cause, then the fruits of the Ten Realms cease. When dust-and-sand afflictions arise as a cause, then the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) arise. When dust-and-sand afflictions cease as a cause, then the fruits of the Two Vehicles cease. When views and thoughts arise as a cause, then the fruits of the Six Realms (hell-beings, hungry ghosts, animals, asuras, humans, and devas) arise. When views and thoughts cease as a cause, then the fruits of the Six Realms cease. This is in accordance with the One Mind's arising and ceasing gate. The Two Gates of the One Mind (Suchness Gate and Arising and Ceasing Gate) are inherently inseparable. The One Mind's cessation and contemplation (止觀, Zhǐ Guān) also have no sequential order. However, for beginners who have long followed the cycle of arising and ceasing and have not yet realized Suchness, it is necessary to first cultivate cessation within contemplation, called Śamatha (奢摩他), to enable them to observe that arising and ceasing is Suchness, thereby counteracting attachments to birth-and-death and Nirvana. Next, cultivate contemplation within cessation, called Vipaśyanā (毗缽舍那), to enable them to observe that Suchness manifests entirely as arising and ceasing, thereby increasing good roots and great compassion. By cultivating in this alternating and mutually reinforcing manner, gradually increase them. If one reaches the stage of the 'Mind of Initial Resolve' (發心住, Fā Xīn Zhù), true cessation and contemplation will be accomplished, and they will naturally operate in effortless unison. The following explains the three aspects separately: cessation, contemplation, and their union. First, cessation is explained; second, contemplation is explained; and third, their union is explained. In the explanation of cessation, there are three aspects: first, clarifying the characteristics of cultivation; second, clarifying the characteristics of realization; and third, encouraging cultivation. In clarifying the characteristics of cultivation, there are again three aspects: first, preliminary practices; second, actual cultivation; and third, distinguishing between accomplishment and non-accomplishment. Now, we begin with the preliminary practices. 『Those who cultivate cessation should dwell in a quiet place, sit in the lotus position, straighten the body, and correct the mind.』 Although this passage is brief, it already contains the twenty-five preliminary practices. 『Dwelling in a quiet place』 refers to the Āraṇya (阿蘭若) place, which includes having the five conditions. 『Sitting in the lotus position』 necessarily involves regulating the five things (body, breath, mind, diet, and sleep). 『Straightening the body and correcting the mind』 means rebuking the five desires, abandoning the five coverings, and practicing the five methods. For details, refer to the Smaller Cessation-Contemplation (小止觀, Xiǎo Zhǐ Guān) and the Great Cessation-Contemplation (摩訶止觀, Mó訶 Zhǐ Guān). 2. Actual Cultivation 『Not relying on breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and even not relying on seeing, hearing, awareness, or knowledge』—Here

先揀所觀之境也。不依氣息者。謂一切氣息。來無所從。去無所至。當體不可得故。故不依此以修阿那般那三昧。以阿那般那不可得故。即是摩訶衍也。不依形色者。謂一切形色。分析乃至微塵。皆無所有。故不依此以修九想十想八背舍等諸定。以九想乃至八背舍皆不可得故。皆即摩訶衍也。不依虛空者。謂對色。名空色。尚非有云何有空。故不依此以修空一切處三昧。以空三昧不可得故。即是摩訶衍也。不依地水火風者。謂推析地無堅性。水無濕性。火無熱性。風無動性。當體不可得故。故不依此以修勝處一切處等三昧。以勝處一切處等不可得故。即是摩訶衍也。乃至不依見聞覺知者。謂由色聲香味觸法境界。說有見聞覺知。今推所見所聞等並非實有。則能見能聞等安得有實。故不依此以修識一切處三昧。以識三昧不可得故。即是摩訶衍也。

一切分別想念皆除。亦遣除想　此次揀能觀之心也。前云不依氣息乃至不依見聞覺知。即是一切分別想念皆除也。然所謂不依氣息等者。直是了達氣息乃至見聞覺知本不可得。除此分別氣息乃至覺知之想念耳。非謂果有氣息乃至覺知。而作意蠲除之也。若有蠲除之想。即是不達諸法本空。或墮外道無想定中。或墮二乘滅盡定中。非是大乘奢摩他觀。故云亦遣除想。

【現代漢語翻譯】 現代漢語譯本： 首先選擇所要觀照的境界。所謂『不依氣息』，是指一切氣息，來沒有來源，去沒有去處，其本體是不可得的。所以不依靠它來修習阿那般那三昧（Anapanasati-samadhi，入出息念定）。因為阿那般那不可得，所以就是摩訶衍（Mahayana，大乘）。所謂『不依形色』，是指一切形色，分析乃至微塵，都是空無所有。所以不依靠它來修習九想、十想、八背舍等各種禪定。因為九想乃至八背舍都不可得，所以都是摩訶衍。所謂『不依虛空』，是指相對於色法，才有名為虛空，色法尚且不是真實存在，又怎麼會有虛空呢？所以不依靠它來修習空一切處三昧（Akasanantyayatana-samadhi，空無邊處定）。因為空三昧不可得，所以就是摩訶衍。所謂『不依地水火風』，是指推究分析，地沒有堅固的性質，水沒有潮濕的性質，火沒有炎熱的性質，風沒有流動的性質，它們的本體是不可得的。所以不依靠它們來修習勝處、一切處等三昧。因為勝處、一切處等不可得，所以就是摩訶衍。乃至『不依見聞覺知』，是指由於色聲香味觸法等境界，才說有見聞覺知。現在推究所見所聞等並非真實存在，那麼能見能聞等又怎麼能是真實存在呢？所以不依靠它來修習識一切處三昧（Vijnananantyayatana-samadhi，識無邊處定）。因為識三昧不可得，所以就是摩訶衍。

一切分別想念都去除，也遣除去除想念的念頭——這是選擇能觀的心。前面說『不依氣息』乃至『不依見聞覺知』，就是一切分別想念都去除的意思。然而，所謂『不依氣息』等，只是了達氣息乃至見聞覺知本來就不可得，去除對此分別氣息乃至覺知的想念罷了。不是說果真有氣息乃至覺知，而刻意去除它們。如果存在去除的念頭，就是不通達諸法本空，或者墮入外道的無想定中，或者墮入二乘的滅盡定中，不是大乘的奢摩他（Samatha，止）觀。所以說也遣除去除想念的念頭。

【English Translation】 English version: First, select the object to be contemplated. 'Not relying on breath' means that all breaths come from nowhere and go nowhere; their essence is unattainable. Therefore, one does not rely on them to cultivate Anapanasati-samadhi (入出息念定, Samadhi of mindfulness of breathing). Because Anapanasati is unattainable, it is Mahayana (大乘, the Great Vehicle). 'Not relying on form and color' means that all forms and colors, when analyzed down to the smallest dust particles, are empty and devoid of substance. Therefore, one does not rely on them to cultivate the Nine Contemplations, Ten Contemplations, Eight Liberations, and other samadhis. Because the Nine Contemplations and the Eight Liberations are unattainable, they are all Mahayana. 'Not relying on space' means that space is named in relation to form; if form is not real, how can space exist? Therefore, one does not rely on it to cultivate Akasanantyayatana-samadhi (空無邊處定, the Samadhi of the Realm of Infinite Space). Because the Samadhi of Space is unattainable, it is Mahayana. 'Not relying on earth, water, fire, and wind' means that upon analysis, earth has no solid nature, water has no wet nature, fire has no hot nature, and wind has no moving nature; their essence is unattainable. Therefore, one does not rely on them to cultivate the Superior Realms, All Realms, and other samadhis. Because the Superior Realms and All Realms are unattainable, they are all Mahayana. Furthermore, 'not relying on seeing, hearing, perceiving, and knowing' means that seeing, hearing, perceiving, and knowing are spoken of because of the realms of form, sound, smell, taste, touch, and dharma. Now, upon investigation, what is seen and heard is not truly existent, so how can the ability to see and hear be truly existent? Therefore, one does not rely on it to cultivate Vijnananantyayatana-samadhi (識無邊處定, the Samadhi of the Realm of Infinite Consciousness). Because the Samadhi of Consciousness is unattainable, it is Mahayana.

Eliminate all discriminating thoughts, and also eliminate the thought of eliminating thoughts—this is selecting the mind that can contemplate. The previous statement 'not relying on breath' and 'not relying on seeing, hearing, perceiving, and knowing' means that all discriminating thoughts are eliminated. However, 'not relying on breath' and so on, simply means understanding that breath and seeing, hearing, perceiving, and knowing are fundamentally unattainable, and eliminating the thoughts that discriminate breath and knowing. It does not mean that breath and knowing truly exist and that one intentionally eliminates them. If there is a thought of eliminating, it means one does not understand that all dharmas are fundamentally empty, and one either falls into the non-thinking samadhi of external paths or falls into the extinction samadhi of the Two Vehicles, which is not the Samatha (止, calming) and Vipassana (觀, insight) of the Mahayana. Therefore, it is said to also eliminate the thought of eliminating thoughts.

以一切法不生不滅。皆無相故　此結明不依諸法。亦無除想之所以也。一切法者。即指氣息乃至見聞覺知也。氣息本來不生不滅。本來無相。故無可依。亦無可除。乃至見聞覺知本來不生不滅。本來無相。故無可依。亦無可除也。

前心依境。次舍于境　此結明不依氣息一段文義也。

后念依心。復舍於心　此結明一切分別一段文義也。

以心馳外境。攝住內心　此申明前一段文意也。

后復起心。不取心相　此申明后一段文意也。

以離真如。不可得故　此結成修止門者應觀一切妄念無相。體即真如。設離真如。則無氣息乃至見聞覺知可得。所以不依氣息。乃至見聞覺知。設離真如。亦無除想可得。所以亦遣除想也。原此奢摩他觀。初段即攝境歸心。明氣息形色等。唯是分別想念所見。本非實有。故無可依。次段即觀心無相。明此所除分別想念。亦本非有。故名為遣。是則所觀能觀。二皆無性。故前文云。若知動心即不生滅。即得入于真如門也。此為上根直示觀不思議境界之法。若能於此悟入。則一法中自具十乘。以其能覺悟故。即菩提心。以其離沉掉故。即妙止觀。以其無法當情。即破法遍。以其了知能觀所觀皆即真如。即識通塞。以其順三脫門。即成道品。下云。行住坐臥。

【現代漢語翻譯】 現代漢語譯本 以一切法不生不滅，皆因其無相的緣故——這總結說明了不依賴於任何法，也沒有去除妄想的必要。一切法，指的是氣息乃至見聞覺知。氣息本來就不生不滅，本來就沒有相狀，所以無可依賴，也無可去除。乃至見聞覺知本來就不生不滅，本來就沒有相狀，所以無可依賴，也無可去除。

『前心依境，次舍于境』——這總結說明了不依賴氣息這一段的文義。

『后念依心，復舍於心』——這總結說明了一切分別這一段的文義。

『以心馳外境，攝住內心』——這申明了前一段的文意。

『后復起心，不取心相』——這申明了后一段的文意。

『以離真如，不可得故』——這總結說明了修止門的人應該觀察一切妄念都是無相的，其本體就是真如（Tathata）。如果離開了真如，那麼氣息乃至見聞覺知都不可得，所以不依賴氣息乃至見聞覺知。如果離開了真如，也沒有去除妄想的可能性，所以也要去除妄想。原本這奢摩他（Śamatha）觀，第一段就是攝境歸心，說明氣息形色等，只是分別想念所見，本來不是真實存在的，所以無可依賴。第二段就是觀心無相，說明所要去除的分別想念，也本來不是真實存在的，所以叫做去除。這樣，所觀和能觀，兩者都沒有自性。所以前文說，如果知道動心就是不生不滅，就能進入真如門。這是為上根之人直接指示觀不思議境界的方法。如果能於此悟入，那麼一法中自然具備十乘，因為能夠覺悟，就是菩提心（Bodhi-citta）；因為遠離沉掉，就是妙止觀；因為沒有法可以執著，就是破法遍；因爲了知能觀所觀都即是真如，就是識通塞；因為順應三脫門，就是成就道品。下文說，行住坐臥。

【English Translation】 English version Because all dharmas neither arise nor cease, and are all without characteristics – this concludes and clarifies that one should not rely on any dharmas, nor is there any need to eliminate thoughts. 'All dharmas' refers to breath, and even seeing, hearing, perceiving, and knowing. Breath originally neither arises nor ceases, and originally has no characteristics, so there is nothing to rely on, nor is there anything to eliminate. Even seeing, hearing, perceiving, and knowing originally neither arise nor cease, and originally have no characteristics, so there is nothing to rely on, nor is there anything to eliminate.

'The previous mind relies on the object, then abandons the object' – this concludes and clarifies the meaning of the section on not relying on breath.

'The subsequent thought relies on the mind, then again abandons the mind' – this concludes and clarifies the meaning of the section on all discriminations.

'Because the mind rushes towards external objects, gather and dwell within the inner mind' – this further clarifies the meaning of the previous section.

'Afterwards, again arise the mind, not grasping the characteristics of the mind' – this further clarifies the meaning of the subsequent section.

'Because apart from Suchness (Tathata), nothing can be obtained' – this concludes and clarifies that those who cultivate the gate of cessation (Śamatha) should observe that all deluded thoughts are without characteristics, and their essence is Suchness. If one is apart from Suchness, then breath, and even seeing, hearing, perceiving, and knowing, cannot be obtained, so one does not rely on breath, and even seeing, hearing, perceiving, and knowing. If one is apart from Suchness, there is also no possibility of eliminating thoughts, so one should also eliminate thoughts. Originally, this Śamatha contemplation, the first section is gathering the object and returning to the mind, explaining that breath, form, etc., are only seen by discriminating thoughts, and are not truly existent, so there is nothing to rely on. The second section is contemplating the mind as without characteristics, explaining that the discriminating thoughts to be eliminated are also not truly existent, so it is called elimination. Thus, both the object of contemplation and the subject of contemplation are without self-nature. Therefore, the previous text says, if one knows that the moving mind neither arises nor ceases, one can enter the gate of Suchness. This is a direct instruction for those of superior capacity on the method of contemplating the inconceivable realm. If one can awaken to this, then one dharma naturally possesses the ten vehicles, because one is able to awaken, it is the Bodhi-citta (mind of enlightenment); because one is away from dullness and agitation, it is wondrous cessation and contemplation; because there is no dharma to cling to, it is pervasive breaking of dharmas; because one understands that both the object of contemplation and the subject of contemplation are identical to Suchness, it is knowing the obstructions and openings; because one accords with the three gates of liberation, it is accomplishing the factors of the path. The following text says, walking, standing, sitting, and lying down.

一切時修。即成對治。漸次得入真如三昧。即知次位。究竟折伏一切煩惱。即能安忍。信心增長。速成不退。即離法愛也。二正修竟。

三揀成不成

行住坐臥。於一切時如是修行。恒不斷絕。漸次得入真如三昧。究竟折伏一切煩惱。信心增長。速成不退　此明依前所說而勤修之。必得成就也。

若心懷疑惑。誹謗不信。業障所纏。我慢。懈怠。如是等人。所不能入　一疑惑。二誹謗不信。三業障所纏。四我慢。五懈怠。有一於此。即不能入。可不戒哉。初明修相竟。

二明證相二。初正明證相。二辨析魔事。今初。

複次依此三昧證法界相。知一切如來法身。與一切眾生身。平等無二。皆是一相。是故說名一相三昧。若修習此三昧。能生無量三昧。以真如是一切三昧根本處故　法界相。即真如體。無相不相之實相也。心佛眾生。三無差別。故名一相三昧。梁本名一行三昧。約所證名一相。約能證名一行。當知一行即一相也。文殊般若所示一行三昧。正與此同亦即大佛頂首楞嚴王三昧。亦即法華實相三昧。此是三昧中王。故能生無量三昧也。

二辨析魔事二。初示魔事相。二示對治法。初中三。初明致魔之由。二明魔事之相。三明魔亂之失。今初。

或有眾生。善根微少

【現代漢語翻譯】 現代漢語譯本 一切時修（在所有時間修行）。即成對治（就能成為對治煩惱的方法）。漸次得入真如三昧（逐漸進入真如三昧的境界）。即知次位（就能知道修行的次第和位階）。究竟折伏一切煩惱（最終降伏一切煩惱）。即能安忍（就能安於忍耐）。信心增長（信心增長）。速成不退（迅速成就而不退轉）。即離法愛也（就是遠離對佛法的執著和貪愛）。二正修竟（第二部分，關於正確的修行，結束）。 三揀成不成（第三部分，辨別能否成就） 行住坐臥（行走、站立、坐著、躺臥），於一切時如是修行（在所有時間都這樣修行），恒不斷絕（持續不斷），漸次得入真如三昧（逐漸進入真如三昧的境界），究竟折伏一切煩惱（最終降伏一切煩惱），信心增長（信心增長），速成不退（迅速成就而不退轉）——此明依前所說而勤修之（這說明依照前面所說的而勤奮修行），必得成就也（必定能夠成就）。 若心懷疑惑（如果心懷疑惑），誹謗不信（誹謗而不相信），業障所纏（被業障所纏繞），我慢（傲慢），懈怠（懈怠），如是等人（像這樣的人），所不能入（是不能進入這種境界的）——一疑惑（第一是疑惑），二誹謗不信（第二是誹謗不信），三業障所纏（第三是業障所纏），四我慢（第四是傲慢），五懈怠（第五是懈怠），有一於此（只要有其中任何一種），即不能入（就不能進入這種境界）。可不戒哉（難道不應該戒除嗎）！初明修相竟（第一部分，關於修行的狀態，結束）。 二明證相二（第二部分，關於證悟的狀態，分為兩部分）。初正明證相（首先，正面說明證悟的狀態）。二辨析魔事（其次，辨別分析魔事）。今初（現在開始第一部分）。 複次依此三昧證法界相（更進一步，依靠這種三昧證悟法界相），知一切如來法身（知道一切如來的法身），與一切眾生身（與一切眾生的身），平等無二（平等沒有差別），皆是一相（都是同一個相），是故說名一相三昧（所以稱為一相三昧）。若修習此三昧（如果修習這種三昧），能生無量三昧（能產生無量的三昧），以真如是一切三昧根本處故（因為真如是一切三昧的根本之處）。法界相（法界相），即真如體（就是真如的本體），無相不相之實相也（是無相也不是不相的實相）。心佛眾生（心、佛、眾生），三無差別（三者沒有差別），故名一相三昧（所以稱為一相三昧）。梁本名一行三昧（梁朝的版本稱為一行三昧），約所證名一相（從所證悟的境界來說，稱為一相），約能證名一行（從能證悟的修行來說，稱為一行）。當知一行即一相也（應當知道一行就是一相）。文殊般若所示一行三昧（《文殊般若經》所說的一行三昧），正與此同（正與此相同），亦即大佛頂首楞嚴王三昧（也就是《大佛頂首楞嚴經》中的首楞嚴王三昧），亦即法華實相三昧（也就是《法華經》中的實相三昧）。此是三昧中王（這是三昧中的王者），故能生無量三昧也（所以能產生無量的三昧）。 二辨析魔事二（第二部分，辨別分析魔事，分為兩部分）。初示魔事相（首先，揭示魔事的狀態）。二示對治法（其次，揭示對治的方法）。初中三（第一部分中分為三部分）。初明致魔之由（首先，說明導致魔事的原因）。二明魔事之相（其次，說明魔事的狀態）。三明魔亂之失（最後，說明魔亂的過失）。今初（現在開始第一部分）。 或有眾生（或者有眾生），善根微少（善根微薄）。

【English Translation】 English version Practicing at all times becomes the antidote. Gradually entering the True Thusness Samadhi. Then one knows the order of stages. Ultimately subduing all afflictions. Then one can be patient. Faith increases. Quickly achieving non-retrogression. This is also to be free from love of the Dharma. Two, correct practice is complete. Three, distinguishing success from failure. Walking, standing, sitting, lying down, practicing in this way at all times, constantly without interruption, gradually entering the True Thusness Samadhi, ultimately subduing all afflictions, faith increases, quickly achieving non-retrogression - this explains that by diligently practicing according to what was said before, one will surely achieve it. If the mind harbors doubt, slanders and disbelieves, is entangled by karmic obstacles, is arrogant, or is lazy, such people cannot enter - one, doubt; two, slander and disbelief; three, entangled by karmic obstacles; four, arrogance; five, laziness. Having any one of these, one cannot enter. Should one not be cautious! The first, explaining the characteristics of practice, is complete. Two, explaining the characteristics of realization, in two parts. First, directly explaining the characteristics of realization. Second, distinguishing and analyzing demonic events. Now, the first. Furthermore, relying on this Samadhi to realize the Dharma-realm characteristic (Dharma-realm characteristic: the characteristic of the realm of Dharma), knowing that the Dharma-body of all Tathagatas (Tathagatas: another name of Buddha) is equal and non-dual with the bodies of all sentient beings, all being one characteristic, therefore it is called the One-Characteristic Samadhi. If one cultivates this Samadhi, it can generate limitless Samadhis, because True Thusness is the fundamental place of all Samadhis. Dharma-realm characteristic is the substance of True Thusness, the real characteristic that is neither characteristic nor non-characteristic. The mind, Buddha, and sentient beings are not different in three ways, therefore it is called the One-Characteristic Samadhi. The Liang version is called the One-Practice Samadhi. From the perspective of what is realized, it is called One-Characteristic; from the perspective of what can realize, it is called One-Practice. It should be known that One-Practice is One-Characteristic. The One-Practice Samadhi shown in the Manjusri Prajna (Manjusri Prajna: The Prajna Sutra spoken by Manjusri Bodhisattva) is exactly the same as this, and it is also the Great Buddha Crown Shurangama King Samadhi (Shurangama King Samadhi: The King of Samadhi in Shurangama Sutra), and it is also the Lotus Sutra Real Characteristic Samadhi (Lotus Sutra Real Characteristic Samadhi: The Samadhi of Real Characteristic in Lotus Sutra). This is the king among Samadhis, therefore it can generate limitless Samadhis. Two, distinguishing and analyzing demonic events, in two parts. First, showing the characteristics of demonic events. Second, showing the methods of counteracting. The first part has three sections. First, explaining the cause of attracting demons. Second, explaining the characteristics of demonic events. Third, explaining the faults of demonic disturbances. Now, the first. Or there are sentient beings with meager roots of goodness.

。為諸魔外道鬼神惑亂　不種善根。則此三昧名字不可得聞。況能修習。能修習此。當知是人必有善根。但善根深厚。則彼魔事無由得發。如日輪當空。必無魑魅。由善根微少乃致魔亂。所以前文勖令修行五悔也。

二明魔事之相二。初辨形聲。二辨起過。今初。

或現惡形以怖其心。或示美色以迷其意。或現天形。或菩薩形。乃至佛形。相好莊嚴　此先辨魔所現形也。若行人恐怖習重。多現惡形以怖之。若行人貪愛習重。多現美色以迷之。若行人智慧力弱。多現諸天菩薩佛形以誑之。皆所謂主人若迷。客得其便也。問。修三昧人。得見佛菩薩形。安知不是善根開發。感應道交。乃概名之為魔事耶。答。圓覺經云。非彼所聞一切境界。終不可取。良以行人修三昧時。所見境界。若與三昧相應。乃名善相。只此善相。仍不可作聖解。茍不與三昧相應。定屬魔事。今修根本真如三昧。既非唸佛禮懺求感應時。更不可作感應道交妄解。坐受其惑也。

或說總持。或說諸度。或復演說諸解脫門。無怨無親。無因無果。一切諸法。畢竟空寂。本性涅槃　此隨辨假佛菩薩等所說魔聲也。正修三昧之人。不依氣息。不依形色。乃至亦遣除想。當知亦並不依總持。不依諸度。不依諸解脫門。乃至不依本性涅槃。才依

【現代漢語翻譯】 現代漢語譯本：爲了防止被各種魔、外道、鬼神迷惑擾亂，導致不能種下善根，這種三昧的名字都難以聽到，更別說修習了。如果有人能夠修習此三昧，應當知道這個人必定有深厚的善根。只要善根深厚，那些邪魔之事就無法發生，就像太陽當空照耀，魑魅魍魎自然消失。如果善根微弱，就會導致被邪魔擾亂。所以前面的經文勉勵修行者要修行五悔。

二、說明魔事之相，分為兩部分：一是辨別形和聲，二是辨別由魔事引起的過失。現在先說第一部分：

或者顯現惡劣的形象來恐嚇他的心，或者顯示美好的顏色來迷惑他的意志，或者顯現天人的形象，或者菩薩的形象，乃至佛的形象，相貌美好莊嚴。這首先是辨別魔所顯現的形象。如果修行人恐怖的習氣很重，魔就多顯現惡劣的形象來恐嚇他。如果修行人貪愛的習氣很重，魔就多顯現美好的顏色來迷惑他。如果修行人智慧力弱，魔就多顯現諸天、菩薩、佛的形象來欺騙他。這都說明了『主人如果迷惑，客人就得其便利』的道理。問：修習三昧的人，能夠見到佛菩薩的形象，怎麼知道這不是善根開發，感應道交，而一概稱之為魔事呢？答：《圓覺經》說：『不是自己所聽聞的一切境界，終究不可取。』這是因為修行人在修習三昧時，所見到的境界，如果與三昧相應，就稱為善相。即使是這種善相，仍然不可以當作聖境來理解。如果與三昧不相應，必定屬於魔事。現在修習根本真如三昧，既不是念佛禮懺求感應的時候，更不可以作感應道交的妄想，從而坐著受其迷惑。

或者宣說總持（dharani，陀羅尼，總攝憶持之意），或者宣說諸度（paramita，波羅蜜多，到達彼岸），或者進一步演說各種解脫之門，宣揚無怨無親，無因無果，一切諸法，畢竟空寂，本性涅槃。這是辨別虛假的佛菩薩等所說的魔聲。真正修習三昧的人，不依賴氣息，不依賴形色，甚至也遣除念想，應當知道也不依賴總持，不依賴諸度，不依賴各種解脫之門，甚至不依賴本性涅槃。一旦依賴

【English Translation】 English version: To prevent being confused and disturbed by various demons (mara), heretics, ghosts, and spirits, leading to the inability to plant good roots, even the name of this samadhi (三昧, concentration) is difficult to hear, let alone practice. If someone can practice this samadhi, it should be known that this person must have deep good roots. As long as the good roots are deep, those demonic affairs will have no way to arise, just like the sun shining in the sky, the goblins and monsters will naturally disappear. If the good roots are weak, it will lead to demonic disturbances. Therefore, the previous text encourages practitioners to practice the five repentances.

Second, explaining the characteristics of demonic affairs, divided into two parts: first, distinguishing form and sound; second, distinguishing the faults caused by demonic affairs. Now, let's talk about the first part:

They may manifest evil forms to frighten their minds, or show beautiful colors to confuse their intentions, or manifest the forms of devas (天, gods), or the forms of bodhisattvas (菩薩, enlightened beings), or even the forms of Buddhas (佛, awakened ones), with auspicious and adorned appearances. This first distinguishes the forms manifested by demons. If the practitioner has heavy habits of fear, the demons will often manifest evil forms to frighten them. If the practitioner has heavy habits of greed and love, the demons will often manifest beautiful colors to confuse them. If the practitioner's wisdom is weak, the demons will often manifest the forms of devas, bodhisattvas, and Buddhas to deceive them. This all illustrates the principle that 'if the master is confused, the guest will take advantage.' Question: A person who practices samadhi can see the forms of Buddhas and bodhisattvas. How do we know that this is not the development of good roots, the interaction of response and the Way, and generally call it a demonic affair? Answer: The Surangama Sutra says: 'All realms that are not heard by oneself should not be grasped.' This is because when a practitioner is practicing samadhi, the realms seen, if corresponding to samadhi, are called auspicious signs. Even these auspicious signs should not be understood as holy realms. If they do not correspond to samadhi, they must belong to demonic affairs. Now, practicing the fundamental True Thusness samadhi is not the time to recite Buddha's name, perform repentance rituals, or seek responses. It is even more impossible to make the false interpretation of the interaction of response and the Way, thereby sitting and being deceived by it.

Or they may expound dharani (總持, mnemonic incantations), or expound the paramitas (諸度, perfections), or further expound various gates of liberation, proclaiming no resentment and no affection, no cause and no effect, all dharmas (法, phenomena) are ultimately empty and still, and their inherent nature is nirvana (涅槃, liberation). This distinguishes the demonic sounds spoken by false Buddhas and bodhisattvas. A person who truly practices samadhi does not rely on breath, does not rely on form, and even eliminates thoughts. It should be known that they also do not rely on dharani, do not rely on the paramitas, do not rely on the various gates of liberation, and even do not rely on the inherent nature of nirvana. Once relying on

本性涅槃。必將撥棄因果。妄計空劫已前。威音那畔。一段烏有先生境界。喚作真如三昧。豈所謂若知動心即不生滅。即得入于真如者耶。初辨形聲竟。

二辨起過

或復令知過去未來。及他心事。辯才演說。無滯無斷。使其貪著名譽利養　此下皆明見魔形。聞魔聲。所起一切過失相也。今先明似善根相。然此修行止者。唯為息滅無始無明。證無漏智。不應希求五通四辯。今未得無漏。先獲宿命他心及辯才等。則必墮在名利坑中。如提婆達修得五通。遂造三逆。可為殷鑑矣。

或數瞋數喜。或多悲多愛。或恒樂昏寐。或久不睡眠。或身嬰疹疾。或性不勤策。或卒起精進。即便休廢。或情多疑惑。不生信受。或捨本勝行。更修雜業。愛著世事。溺情從好　此明雜染不定諸魔相也。或改其所習。令以為奇。或順其所習令不能捨。廣如佛頂受想二陰中說。

或令證得外道諸定。一日。二日。乃至七日。住于定中。得好飲食。身心適悔。不饑不渴　此亦似善根相。實是邪定。非出世定也。

或復勸令受女等色。或令其飲食乍少乍多。或使其形容或好或丑　此亦雜染不定諸魔相也。二明魔事之相竟。

三明魔亂之失

若為諸見煩惱所亂。即便退失往昔善根　兩種似善根相。則為諸見

【現代漢語翻譯】 現代漢語譯本：將本性視作涅槃，必定會拋棄因果。荒謬地臆測空劫（指極長的時間）以前，威音王佛（過去佛名）那邊，一段虛無縹緲的境界，稱作真如三昧（一種禪定狀態）。這難道就是所謂的『如果知道動念之心即不生滅，就能證入真如』嗎？初辨形聲完畢。

二辨起過

或者使人得知過去未來，以及他人心中所想之事，口才辯捷，演說流暢，沒有滯礙和中斷，使他貪圖名譽和利養——以下都是說明見到魔的形貌，聽到魔的聲音，所產生的一切過失之相。現在先說明類似善根的相。然而這種修行止觀的人，只是爲了息滅無始以來的無明（對事物真相的迷惑），證得無漏智（沒有煩惱的智慧），不應該希求五通（五種神通）和四辯（四種辯才）。現在還沒有得到無漏智，先獲得宿命通（瞭解過去世的能力）、他心通（瞭解他人想法的能力）以及辯才等，那麼必定會墮落在名利之坑中。如同提婆達多（佛陀的堂弟，後背叛佛陀）修得五通，就造作了三逆罪（殺父、殺母、殺阿羅漢），可以作為深刻的教訓。

或者時常嗔怒，時常歡喜，或者過多悲傷，過多愛戀，或者總是喜歡昏沉睡眠，或者很久不睡覺，或者身上長滿疹子疾病，或者天性不勤奮努力，或者突然精進，隨即又停止廢棄，或者心中充滿疑惑，不產生信任和接受，或者捨棄原本殊勝的修行，改修雜亂的行業，貪愛執著世間事物，沉溺於情感，順從自己的喜好——這是說明各種雜染不定魔的相狀。或者改變他所習慣的，讓他覺得新奇，或者順應他所習慣的，讓他不能捨棄。詳細情況如同《楞嚴經》受陰和想陰中所說。

或者使人證得外道的各種禪定，一日、二日，乃至七日，住在禪定中，得到好的飲食，身心舒適愉快，不饑不渴——這也是類似善根的相，實際上是邪定，不是出世間的禪定。

或者又勸人接受女色等，或者使他飲食時少時多，或者使他的容貌時好時丑——這也是各種雜染不定魔的相狀。二明魔事之相完畢。

三明魔亂之失

如果被各種見解和煩惱所擾亂，就會退失往昔的善根——兩種類似善根的相，就會被各種見解所困擾。

【English Translation】 English version: Considering inherent nature as Nirvana, one will certainly discard cause and effect. Absurdly speculating about the time before the empty aeon (referring to an extremely long period), on the side of Buddha Wei Yin Wang (name of a past Buddha), a segment of a nonexistent realm is called True Thusness Samadhi (a state of meditative concentration). Is this what is meant by 'If one knows that the moving mind is neither arising nor ceasing, then one can enter into True Thusness'? The initial discernment of form and sound is complete.

  1. Discernment of Arising Faults

Or causing one to know the past and future, as well as the thoughts in others' minds, with eloquent and fluent speech, without hindrance or interruption, causing them to crave fame and profit—the following all explain the appearances of seeing demons' forms and hearing demons' voices, and all the faults that arise. Now, first explain the appearances resembling good roots. However, those who practice cessation and contemplation only aim to extinguish beginningless ignorance (delusion about the true nature of things) and attain unconditioned wisdom (wisdom without defilements), and should not seek the five supernormal powers and four kinds of eloquence. Now, without attaining unconditioned wisdom, first obtaining the power of knowing past lives (ability to understand past lives), the power of knowing others' minds (ability to understand others' thoughts), and eloquence, etc., then one will certainly fall into the pit of fame and profit. Just as Devadatta (Buddha's cousin, who later betrayed the Buddha) cultivated and obtained the five supernormal powers, and then committed the three rebellious acts (killing father, killing mother, killing an Arhat), which can serve as a profound lesson.

Or frequently being angry, frequently being joyful, or being excessively sad, excessively loving, or always liking to be drowsy and sleepy, or not sleeping for a long time, or having rashes and diseases all over the body, or being naturally not diligent and effortful, or suddenly becoming diligent and then stopping and abandoning it, or having a mind full of doubt, not generating trust and acceptance, or abandoning the original superior practice and changing to cultivate miscellaneous activities, greedily clinging to worldly affairs, indulging in emotions, and following one's own preferences—this explains the appearances of various defiled and uncertain demons. Or changing what one is accustomed to, making one feel it is novel, or conforming to what one is accustomed to, making one unable to abandon it. Details are as described in the Skandha of Reception and the Skandha of Conception in the Surangama Sutra.

Or causing one to attain the various samadhis of external paths, for one day, two days, up to seven days, abiding in samadhi, obtaining good food and drink, with body and mind comfortable and pleasant, not being hungry or thirsty—this is also an appearance resembling good roots, but in reality, it is a heretical samadhi, not a samadhi that transcends the world.

Or again, advising one to accept female forms, etc., or causing one's diet to be sometimes little and sometimes much, or causing one's appearance to be sometimes good and sometimes ugly—these are also the appearances of various defiled and uncertain demons. The second explanation of the appearances of demonic affairs is complete.

  1. Explanation of the Loss from Demonic Disturbances

If one is disturbed by various views and afflictions, then one will regress from past good roots—the two kinds of appearances resembling good roots will be troubled by various views.

所亂。必起煩惱。兩種不定雜染。則為煩惱所亂。亦起諸見。並彼往昔微小善根。亦退失矣。可不哀哉。初示魔事相竟。

二示對治法二。初治邪。二歸正。今初。

是故宜應審諦觀察。當作是念。此皆以我善根微薄。業障厚重。為魔鬼等之所迷惑。如是知已。念彼一切皆唯是心。如是思惟。剎那即滅　對治有三。二是方便。一是正修。二方便者。一是審諦觀察。覺知皆是魔事。不生一念迷亂心也。二是自念善根微薄。業障深重。反躬責己。悔過遷善也。一正修者。念彼一切皆唯是心。心外無法。不離一相三昧也。

二歸正

遠離諸相。入真三昧。心相既離。真相亦盡　遠離諸相者。以三對治滅魔事也。入真三昧者。依于尋思名義自性差別。發如實智也。心相既離者。得無分別智也。真相亦盡者。觸無所得也。具如唯識加行通達二位廣明。須者尋之。

從於定起。見諸煩惱皆不現行。以三昧力壞其種故。殊勝善品。隨順相續。一切障難。悉皆遠離。起大精進。恒無斷絕　此明善修止者。不唯遠離魔事。即能登發心住。入凈心地。圓具奢摩他毗缽舍那也。二明證相竟。

三勸修二。初正勸。二明益。今初。

若不修此三昧行者。無有得入如來種性。以餘三昧。皆是有相。與

【現代漢語翻譯】 現代漢語譯本：如果被這些現象迷惑擾亂，必定會產生煩惱。這兩種不確定的雜染，會被煩惱所擾亂，也會產生各種邪見，甚至連過去積累的微小善根也會退失，真是可悲啊！以上是第一部分，關於魔事現象的闡述。

第二部分，闡述對治魔事的方法，分為兩點：一是糾正邪見，二是迴歸正道。首先是糾正邪見。

因此，應該仔細觀察，這樣想：『這些都是因為我善根淺薄，業障深重，才會被魔鬼等迷惑。』 這樣認識之後，要觀想一切現象都只是心的顯現。這樣思維，魔事瞬間就會消失。』 對治方法有三種：兩種是方便，一種是正修。兩種方便是：一是仔細觀察，覺察到一切都是魔事，不產生一絲一毫的迷惑心。二是反思自己善根淺薄，業障深重，反躬自省，懺悔過錯，努力向善。一種正修是：觀想一切現象都只是心的顯現，心外沒有其他事物，不離一相三昧（ekalakṣaṇa-samādhi）。

迴歸正道

遠離一切相，進入真正的三昧（samādhi）。心相既然已經遠離，真相也就不存在了。』 遠離一切相，是用三種對治方法來消除魔事。進入真正的三昧，是依據尋思名義自性差別，生起如實的智慧。心相既然已經遠離，就獲得了無分別智（nirvikalpa-jñāna）。真相也就不存在了，是觸證無所得的境界。具體內容可以參考《唯識》加行位和通達位中的詳細闡述，需要的人可以去查閱。

從禪定中起來，看到各種煩惱都不再現行，因為三昧的力量已經摧毀了煩惱的種子。殊勝的善行，隨順相續不斷。一切障礙和困難，都完全遠離。生起大精進心，恒常不間斷。』 這說明善於修習止（śamatha）的人，不僅能夠遠離魔事，還能登發心住，進入凈心地，圓滿具備奢摩他（śamatha）和毗缽舍那（vipaśyanā）。以上是第二部分，關於證悟境界的闡述。

第三部分，勸勉修行，分為兩點：一是正式勸勉，二是說明利益。首先是正式勸勉。

如果不修習這種三昧行，就無法進入如來的種性。因為其他的禪定，都是有相的，與

【English Translation】 English version: If one is confused and disturbed by these phenomena, afflictions will certainly arise. These two kinds of uncertain defilements, being disturbed by afflictions, will also give rise to various wrong views, and even the small roots of goodness accumulated in the past will be lost. How lamentable! The first part, the description of Māra's (魔) affairs, is now complete.

The second part describes the methods to counteract Māra's (魔) affairs, divided into two points: first, correcting wrong views; second, returning to the right path. First, correcting wrong views.

Therefore, one should carefully observe and think: 'These are all because my roots of goodness are shallow and my karmic obstacles are heavy, that I am deluded by Māras (魔) and other evil spirits.' Having realized this, one should contemplate that all phenomena are merely manifestations of the mind. By thinking in this way, Māra's (魔) affairs will instantly disappear.' There are three methods of counteraction: two are expedient means, and one is the actual practice. The two expedient means are: first, carefully observing and realizing that everything is Māra's (魔) affair, without generating even a single thought of confusion. Second, reflecting on one's own shallow roots of goodness and heavy karmic obstacles, introspecting, repenting of one's faults, and striving to do good. The one actual practice is: contemplating that all phenomena are merely manifestations of the mind, there is nothing outside the mind, not departing from the ekalakṣaṇa-samādhi (一相三昧) (one-characteristic samādhi).

Returning to the right path

'Being apart from all characteristics, entering true samādhi (三昧). Since the characteristics of the mind have been abandoned, the characteristics of reality are also exhausted.' Being apart from all characteristics is using the three counteractions to eliminate Māra's (魔) affairs. Entering true samādhi (三昧) is, based on the investigation of names, meanings, self-nature, and differences, generating true wisdom. Since the characteristics of the mind have been abandoned, one obtains non-discriminating wisdom (nirvikalpa-jñāna) (無分別智). The characteristics of reality are also exhausted, which is touching the state of no attainment. For specific details, refer to the detailed explanations in the Progression and Penetration stages of the Consciousness-Only doctrine, those who need it can look it up.

Arising from samādhi (三昧), one sees that all afflictions no longer manifest, because the power of samādhi (三昧) has destroyed their seeds. Excellent virtuous qualities follow in continuous succession. All obstacles and difficulties are completely removed. Great diligence arises, constantly without interruption.' This explains that those who are good at practicing śamatha (止) (calm abiding) can not only stay away from Māra's (魔) affairs, but also ascend to the stage of developing the mind, enter the pure mind ground, and fully possess both śamatha (奢摩他) and vipaśyanā (毗缽舍那) (insight). The second part, the description of the state of realization, is now complete.

The third part, encouraging practice, is divided into two points: first, formal encouragement; second, explaining the benefits. First, formal encouragement.

If one does not practice this samādhi (三昧) practice, one cannot enter the Tathāgata's (如來) lineage. Because other samādhis (三昧) are all with characteristics, and are associated with

外道共。不得值遇佛菩薩故。是故菩薩於此三昧。當勤修習。令成就究竟　餘三昧者。指依氣息形色等諸三昧也。雖六妙門。十六特勝。九想。十想。背舍。勝處。一切處等。種種三昧。皆能發無漏慧。證三乘果。然必已發無漏。方不與外道共。若未發無漏。或亦隨禪受生。則與外道相去無幾。乃至九次第定。前八亦並與外道共。滅受想定。雖云不共。仍依有頂遊觀無漏而入。未是全不共也。又雖得滅盡定。若未斷盡上地思惑。仍生五不還天。仍與外道同在舍念清凈地中。不得值遇諸佛菩薩。是故唯此真如三昧。乃能得入如來種性也。若得此三昧。則所生一切根本四禪。四無量心。四無色定。有覺有觀等三三昧。乃至觀煉熏修一切三昧。一一皆名不共三昧。以達其不可得故。皆是摩訶衍也。如客比丘。宿佛房中。佛入初禪乃至四禪。客皆隨入。佛乃更以異相而入初禪客便茫然不知佛入何定。當知佛前所入。是用共禪故客能知能入。佛后所入。是不共禪。故客不復知也。又法華三變凈土。佛亦仍用背舍勝處及一切處三種三昧。而其神用。遠非二乘所能測識。皆由不共三昧。融彼共相。令共三昧。皆成不共。故云真如三昧。能生無量三昧也。

二明益

修此三昧。現身即得十種利益。一者常為十方諸佛菩薩之

【現代漢語翻譯】 現代漢語譯本：與外道共通之處在於，不能值遇佛菩薩。因此，菩薩對於這種三昧（Samadhi，禪定），應當勤奮修習，使其成就究竟。其餘的三昧，指的是依氣息、形色等而修的各種三昧。雖然六妙門、十六特勝、九想、十想、背舍、勝處、一切處等種種三昧，都能引發無漏慧，證得三乘果位，然而必須已經發起無漏慧，才不會與外道共通。如果尚未發起無漏慧，或者也隨著禪定而受生，那麼就與外道相差無幾。乃至九次第定，前八個也都是與外道共通的。滅受想定，雖然說是『不共』，仍然是依有頂遊觀無漏而入，還不是完全不共。又即使得到滅盡定，如果還沒有斷盡上地思惑，仍然會生到五不還天，仍然與外道一同在舍念清凈地中，不得值遇諸佛菩薩。因此，只有這種真如三昧，才能得入如來種性。如果得到這種三昧，那麼所生的一切根本四禪、四無量心、四無色定、有覺有觀等三三昧，乃至觀煉熏修的一切三昧，每一個都名為不共三昧，因為通達了它們的不可得性，所以都是摩訶衍（Mahayana，大乘）。比如客比丘，住在佛的房間中，佛入初禪乃至四禪，客人都跟隨進入。佛於是改用不同的方式進入初禪，客人便茫然不知佛入的是什麼禪定。應當知道，佛先前所入的，是用共通的禪定，所以客人能夠知道能夠進入。佛後來所入的，是不共的禪定，所以客人不再知道。又《法華經》中佛三變凈土，佛也仍然用背舍、勝處及一切處三種三昧，而其神通妙用，遠非二乘所能測識，都是因為不共三昧，融化了那些共通的相，使共通的三昧，都成為不共的。所以說真如三昧，能生無量三昧。 二、明益 修習這種三昧，現身就能得到十種利益。第一，常常為十方諸佛菩薩所...

【English Translation】 English version: What is shared with external paths (外道, Waidō) is the inability to encounter Buddhas and Bodhisattvas. Therefore, Bodhisattvas should diligently cultivate this Samadhi (三昧, Sanmai, concentration) to achieve ultimate accomplishment. The other Samadhis refer to various Samadhis based on breath, form, and color. Although the Six Subtle Dharma Gates, Sixteen Special Perfections, Nine Contemplations, Ten Contemplations, Eight Liberations, Eight Mastery, Ten All-Encompassing Bases, and various other Samadhis can all generate non-outflow wisdom and realize the fruits of the Three Vehicles, it is necessary to have already generated non-outflow wisdom to not be shared with external paths. If non-outflow wisdom has not yet been generated, or if one is reborn according to meditative states, then there is little difference from external paths. Even the Nine Successive Dwellings, the first eight are also shared with external paths. The Cessation of Perception and Feeling, although said to be 'unshared,' still relies on the summit of existence, contemplating non-outflow to enter, and is not completely unshared. Furthermore, even if one attains the Cessation of Attainment, if one has not completely severed the afflictions of the higher realms, one will still be born in the Five Pure Abodes, still being in the realm of equanimity and purity of mindfulness with external paths, unable to encounter Buddhas and Bodhisattvas. Therefore, only this True Thusness Samadhi can enter the Tathagata (如來, Nyōrai, Thus Come One) lineage. If one attains this Samadhi, then all the fundamental Four Dhyanas (四禪, Shizen, Four Meditations), Four Immeasurable Minds, Four Formless Attainments, Samadhis with initial and sustained application of thought, and even all Samadhis cultivated through contemplation, refinement, and practice, each is called an unshared Samadhi, because one has realized their unobtainability, and all are Mahayana (摩訶衍, Makayan, Great Vehicle). For example, a guest Bhikshu (比丘, Biku, monk) stayed in the Buddha's room. When the Buddha entered the first Dhyana to the fourth Dhyana, the guest followed. The Buddha then entered the first Dhyana in a different way, and the guest was bewildered and did not know what Samadhi the Buddha had entered. It should be known that what the Buddha entered before was using shared Dhyana, so the guest could know and enter. What the Buddha entered later was unshared Dhyana, so the guest no longer knew. Furthermore, in the Lotus Sutra's Three Transformations of Pure Lands, the Buddha still used the Three Samadhis of Eight Liberations, Eight Mastery, and Ten All-Encompassing Bases, and their divine function is far beyond what the Two Vehicles can fathom, all because the unshared Samadhi melts those shared aspects, making the shared Samadhis all become unshared. Therefore, it is said that True Thusness Samadhi can generate immeasurable Samadhis. Two, Explaining Benefits By cultivating this Samadhi, one immediately obtains ten kinds of benefits in this life. First, one is always...

所護念。二者不為一切諸魔惡鬼之所惱亂。三者不為一切邪道所惑。四者令誹謗深法重罪業障。皆悉微薄。五者滅一切疑諸惡覺觀。六者于如來境界。信得增長。七者遠離憂悔。于生死中。勇猛不怯。八者遠離憍慢。柔和忍辱。常為一切世間所敬。九者設不住定。於一切時一切境中。煩惱種薄。終不現起。十者若住于定。不為一切音聲等緣之所動亂　真如乃是諸佛菩薩平等法身。故修真如三昧。即獲平等用熏之益。常為十方諸佛菩薩之所獲念。此即總相益也。二者能觀妄念無相。自伏愛種。故魔不能亂。三者能觀妄念無相。自伏見種。故邪不能惑。四者轉謗為信。能觀深法。故罪障漸薄。如湯消冰。五者以信除疑。如明破闇。故惡覺觀滅。六者了知如來境界。不離心之真如。故信得增長。七者信一切法本性涅槃。故遠離憂悔。勇猛不怯。八者知一切眾生皆有佛性。定當作佛。故遠離憍慢。柔和忍辱。如常不輕菩薩。始雖被人打罵。終必為人敬信歸仰。九者以信解力伏煩惱種。故雖不住定。不起現行。十者知一切音聲等緣。皆唯心現。不取不捨。故不能動亂其正定也。初釋止竟。

二釋觀二。初明應修。二明修相。今初。

複次若唯修止。心則沉沒。或生懈怠。不樂眾善。遠離大悲。是故宜應兼修于觀。云

【現代漢語翻譯】 現代漢語譯本： 『所護念』：第一，（修習真如三昧者）常為十方諸佛菩薩之所護念。第二，不為一切諸魔惡鬼之所惱亂。第三，不為一切邪道所惑。第四，令誹謗深法重罪業障，皆悉微薄。第五，滅一切疑諸惡覺觀。第六，于如來境界（Tathāgata-gocara），信得增長。第七，遠離憂悔，于生死中，勇猛不怯。第八，遠離憍慢，柔和忍辱，常為一切世間所敬。第九，設不住定，於一切時一切境中，煩惱種薄，終不現起。第十，若住于定，不為一切音聲等緣之所動亂。真如（Tathātā）乃是諸佛菩薩平等法身，故修真如三昧，即獲平等用熏之益，常為十方諸佛菩薩之所獲念。此即總相益也。第二，能觀妄念無相，自伏愛種，故魔不能亂。第三，能觀妄念無相，自伏見種，故邪不能惑。第四，轉謗為信，能觀深法，故罪障漸薄，如湯消冰。第五，以信除疑，如明破闇，故惡覺觀滅。第六，了知如來境界，不離心之真如，故信得增長。第七，信一切法本性涅槃（Nirvana），故遠離憂悔，勇猛不怯。第八，知一切眾生皆有佛性（Buddha-dhātu），定當作佛，故遠離憍慢，柔和忍辱，如常不輕菩薩。始雖被人打罵，終必為人敬信歸仰。第九，以信解力伏煩惱種，故雖不住定，不起現行。第十，知一切音聲等緣，皆唯心現，不取不捨，故不能動亂其正定也。初釋止竟。 第二部分，解釋觀。分為兩部分：第一，闡明應當修習；第二，闡明修習的相狀。現在是第一部分。 『複次若唯修止，心則沉沒，或生懈怠，不樂眾善，遠離大悲，是故宜應兼修于觀』云。

【English Translation】 English version: 'Those who are protected and念 (smṛti, mindfulness)': First, (those who practice the Samadhi of Suchness) are constantly protected and念 by all the Buddhas and Bodhisattvas of the ten directions. Second, they will not be disturbed by all the demons and evil spirits. Third, they will not be deluded by all the heretical paths. Fourth, it will cause the heavy sinful karmic obstacles of slandering the profound Dharma to gradually diminish. Fifth, it will extinguish all doubts and evil perceptions. Sixth, their faith in the realm of the Tathāgata-gocara (realm of the Tathagata) will increase. Seventh, they will be free from worry and regret, and will be courageous and unafraid in the cycle of birth and death. Eighth, they will be free from arrogance and pride, and will be gentle and patient, and will always be respected by all the world. Ninth, even if they do not abide in Samadhi, at all times and in all circumstances, the seeds of afflictions will be thin and will never manifest. Tenth, if they abide in Samadhi, they will not be disturbed by all sounds and other conditions. Suchness (Tathātā) is the equal Dharmakaya (Dharma-kāya) of all Buddhas and Bodhisattvas, therefore, by practicing the Samadhi of Suchness, one immediately obtains the benefit of being熏 (xūn, perfumed) by equal use, and is constantly念 by all the Buddhas and Bodhisattvas of the ten directions. This is the benefit of the general aspect. Second, being able to contemplate that deluded thoughts are without form, one naturally subdues the seeds of attachment, therefore demons cannot disturb them. Third, being able to contemplate that deluded thoughts are without form, one naturally subdues the seeds of wrong views, therefore heretical paths cannot delude them. Fourth, transforming slander into faith, being able to contemplate the profound Dharma, therefore sinful obstacles gradually diminish, like hot water melting ice. Fifth, using faith to eliminate doubt, like light breaking through darkness, therefore evil perceptions are extinguished. Sixth, understanding that the realm of the Tathagata is not separate from the Suchness of the mind, therefore faith increases. Seventh, believing that the fundamental nature of all dharmas is Nirvana (Nirvana), therefore one is free from worry and regret, and is courageous and unafraid. Eighth, knowing that all sentient beings have Buddha-dhātu (Buddha-nature) and will definitely become Buddhas, therefore one is free from arrogance and pride, and is gentle and patient, like the Bodhisattva 常不輕 (Sadāparibhūta). Although he was initially beaten and scolded by people, he will eventually be respected, believed, and relied upon by people. Ninth, using the power of faith and understanding to subdue the seeds of afflictions, therefore even if one does not abide in Samadhi, they do not arise in manifestation. Tenth, knowing that all sounds and other conditions are merely manifestations of the mind, not grasping or rejecting them, therefore they cannot disturb one's correct Samadhi. The initial explanation of cessation is complete. The second part explains contemplation. It is divided into two parts: first, clarifying that one should cultivate; second, clarifying the characteristics of cultivation. Now is the first part. 'Furthermore, if one only cultivates cessation, the mind will sink, or laziness will arise, one will not delight in good deeds, and will be far from great compassion. Therefore, one should also cultivate contemplation' it is said.

何修耶　善修止者。即止是觀。不沈不掉便入真如根本三昧。獲十利益。乃至入正定聚。不復退轉。何勞更明修觀法耶。今為不得意人。心必沉沒。或懈怠不樂眾善。而墮凡外。或遠離大悲。而墮二乘。故復示以應兼修觀也。

二明修相三。初四諦觀。二弘願觀。三起行觀。今初。

謂當觀世間一切諸法生滅不停。以無常故苦。苦故無我。應觀過去法如夢。現在法如電。未來法如雲。忽爾而起。應觀有身悉皆不凈。諸蟲穢污。煩惱和雜　此先明苦諦觀也。一生滅不停。是無常行。無常故苦。即是苦行。苦故無我。過去如夢了不可得。現在如電剎那不住。未來如雲忽起無所從來。即無我行。諸蟲穢污等。即不凈行。此四行觀。對治凡外一切見愛無不盡也。

觀諸凡愚所見諸法。于無物中。妄計為有　此即集諦觀也。妄計。即惑。惑。即集諦。此觀正治凡外貪著三有。兼治愚法聲聞妄生恐怖。

觀察一切從緣生法。皆如幻等。畢竟無實。觀第一義諦。非心所行。不可譬喻。不可言說　此即滅諦觀也。緣生如幻。則即事而真。真非事外。故非心所行。不可譬喻言說。正治凡外非滅計滅。兼治二乘舍有覓空。權位菩薩棄邊取中。

觀一切眾生。從無始來。皆因無明熏習力故。受于無量身心大苦

【現代漢語翻譯】 現代漢語譯本： 什麼才是善修止呢？善修止就是止即是觀。不昏沉也不掉舉，便能進入真如根本三昧（根本的、真實的禪定狀態），獲得十種利益，乃至進入正定聚（不會退轉的群體），不再退轉。既然如此，為什麼還要說明修觀的方法呢？現在是爲了那些不得意的人，他們的心必定會沉沒，或者懈怠不樂於行善，而墮落於凡夫外道，或者遠離大悲心，而墮落於二乘（聲聞和緣覺）。所以再次開示應該兼修觀。 下面說明修觀的相狀，分為三個部分：一是四諦觀，二是弘願觀，三是起行觀。現在先說四諦觀。 應當觀察世間一切諸法生滅不停，因為無常所以是苦，因為苦所以是無我。應當觀察過去的法如同夢境，現在的法如同閃電，未來的法如同雲彩，忽然生起。應當觀察有身體的眾生都充滿不凈，各種蟲子和污穢，煩惱混雜。這首先說明苦諦觀。一生滅不停，是無常行；無常所以是苦，就是苦行；苦所以是無我，過去如同夢境了不可得，現在如同閃電剎那不住，未來如同雲彩忽然生起無所從來，就是無我行；各種蟲子污穢等，就是不凈行。這四種行觀，對治凡夫外道的一切見解和愛慾，沒有不窮盡的。 觀察那些凡夫愚人所見到的諸法，在沒有實物中，虛妄地認為有。這就是集諦觀。虛妄地認為，就是迷惑；迷惑，就是集諦。這種觀法正是對治凡夫外道貪著三有（欲有、色有、無色有），兼治愚法聲聞妄生恐怖。 觀察一切從因緣而生的法，都如同幻象等，畢竟沒有真實。觀察第一義諦（最高的真理），不是心所能行，不可比喻，不可言說。這就是滅諦觀。因緣生法如同幻象，那麼就是即事而真，真理不在事物之外，所以不是心所能行，不可比喻言說。正是對治凡夫外道非滅計滅，兼治二乘捨棄有而尋求空，權位菩薩捨棄兩邊而取中間。 觀察一切眾生，從無始以來，都是因為無明（對事物真相的迷惑）熏習的力量，所以承受無量的身心大苦。

【English Translation】 English version: What is 'skillful cultivation of cessation'? Skillful cultivation of cessation means that cessation itself is contemplation. Without sinking or agitation, one enters the True Thusness Root Samadhi (the fundamental, true state of meditative concentration), obtaining ten benefits, and even entering the Assembly of Rightly Determined Ones (those who will not regress), never to regress again. If this is the case, why is it still necessary to explain the method of cultivating contemplation? It is now for those who are not successful, whose minds will surely sink, or who are lazy and do not delight in doing good, and thus fall into the realm of ordinary people and non-Buddhists, or who are far from great compassion and thus fall into the Two Vehicles (Śrāvakas and Pratyekabuddhas). Therefore, it is again shown that one should cultivate both cessation and contemplation. Next, the characteristics of cultivating contemplation are explained in three parts: first, the contemplation of the Four Noble Truths; second, the contemplation of Great Vows; and third, the contemplation of arising practice. Now, first, the contemplation of the Four Noble Truths. One should contemplate that all phenomena in the world are constantly arising and ceasing, and because of impermanence, they are suffering; because of suffering, they are without self. One should contemplate that past phenomena are like dreams, present phenomena are like lightning, and future phenomena are like clouds, arising suddenly. One should contemplate that all beings with bodies are filled with impurity, various worms and filth, and mixed with afflictions. This first explains the contemplation of the Truth of Suffering. 'Arising and ceasing without stopping' is the practice of impermanence; 'because of impermanence, there is suffering' is the practice of suffering; 'because of suffering, there is no self,' the past is like a dream, unattainable; the present is like lightning, not abiding for a moment; the future is like clouds, arising suddenly from nowhere, which is the practice of no-self; various worms and filth, etc., are the practice of impurity. These four contemplations counteract all the views and desires of ordinary people and non-Buddhists, without exception. Observe that the various dharmas seen by those foolish ordinary people, in the absence of real things, are falsely regarded as existent. This is the contemplation of the Truth of Accumulation. 'Falsely regarding' is delusion; delusion is the Truth of Accumulation. This contemplation precisely counteracts the attachment of ordinary people and non-Buddhists to the Three Realms (desire realm, form realm, formless realm), and also cures the fear that arises from the foolish Śrāvakas. Observe that all dharmas arising from conditions are like illusions, ultimately without reality. Observe the First Noble Truth (the highest truth), which is not the realm of the mind, cannot be compared, and cannot be spoken of. This is the contemplation of the Truth of Cessation. Dharmas arising from conditions are like illusions, then it is true in the matter, and truth is not outside the matter, so it is not the realm of the mind, cannot be compared and spoken of. It precisely counteracts the false assumption of cessation by ordinary people and non-Buddhists, and also cures the Two Vehicles who abandon existence and seek emptiness, and the provisional Bodhisattvas who abandon both sides and take the middle. Observe that all sentient beings, from beginningless time, are due to the power of ignorance (delusion about the true nature of things), and therefore endure immeasurable great suffering of body and mind.

。現在未來。亦復如是。無邊無限。難出難度。常在其中。不能覺察。甚為可愍　此即道諦觀也。若能覺察無明因果。便是出要度脫之道。愍物迷此。即為下文弘願觀本。正治凡外不知出要。兼治二乘不起大悲。初四諦觀竟。

二弘願觀

如是觀已。生決定智。起廣大悲。發大勇猛。立大誓願　此總明依四諦境。發四弘誓。上求佛道。名決定智。下化眾生。名廣大悲。弘能任重。名大勇猛。毅能道遠。名大誓願也。

愿令我心離諸顛倒。斷諸分別　此即煩惱無盡誓願斷也。自未度脫。欲度他人。無有是處。故首明之。其實四弘在一心中。非有先後。

親近一切諸佛菩薩。頂禮供養。恭敬讚歎。聽聞正法。如說修行。盡未來際。無有休息　此即法門無量誓願學也。不離顛倒分別。則不能親諸佛菩薩。不勤供養聽法。則不能修無量度生法門。是故四弘宛轉相成。

以無量方便。拔濟一切苦海眾生　此即眾生無邊誓願度也。

令住涅槃第一義樂　此即佛道無上誓願成也。同一切眾生皆成佛道。非愿獨成佛故。二弘願觀竟。

三起行觀

作是愿已。於一切時。隨已堪能。修行自利利他之行。行住坐臥。常勤觀察。應作不應作。是名修觀　此即以行填愿也。自他本自不二。由

【現代漢語翻譯】 現代漢語譯本：現在和未來，也是這樣，無邊無際，難以脫離，難以度過。眾生常常處在其中，卻不能覺察，實在可悲可嘆。這就是道諦觀。如果能夠覺察無明的因果，便是脫離苦難、得到解脫的道路。憐憫眾生迷惑於此，就是下文弘願觀的根本。主要針對凡夫和外道不知道脫離苦難的方法，也兼顧到二乘人不生起大悲心。初四諦觀結束。

二、弘願觀

像這樣觀察之後，產生決定的智慧，生起廣大的悲心，發起大勇猛，立下大誓願。這是總的說明依靠四諦的境界，發起四弘誓願。向上追求佛道，叫做決定智；向下教化眾生，叫做廣大悲心；能夠承擔重任，叫做大勇猛；意志堅定能夠到達遠方，叫做大誓願。

愿使我的心遠離各種顛倒，斷除各種分別。這就是煩惱無盡誓願斷。自己尚未度脫，想要度脫他人，沒有這樣的道理。所以首先說明這一點。其實四弘誓願都在一個心中，並非有先後順序。

親近一切諸佛菩薩（Buddha and Bodhisattva），頂禮供養，恭敬讚歎，聽聞正法，如所說的那樣修行，直到未來的盡頭，沒有休息。這就是法門無量誓願學。不離開顛倒分別，就不能親近諸佛菩薩；不勤奮供養聽法，就不能修習無量度化眾生的法門。因此，四弘誓願相互成就。

用無量的方法，救拔一切苦海中的眾生。這就是眾生無邊誓願度。

使眾生安住于涅槃（Nirvana）第一義樂。這就是佛道無上誓願成。與一切眾生一同成就佛道，不是發願獨自成佛。二、弘願觀結束。

三、起行觀

發了這樣的愿之後，在一切時候，隨著自己能夠做到的，修行自利利他的行為。行走、站立、坐著、躺著，常常勤奮地觀察，應該做什麼，不應該做什麼，這叫做修觀。這就是用行動來填補誓願。自己和他人本來就沒有分別，由於...

【English Translation】 English version: The present and the future are also like this, boundless and limitless, difficult to escape, and difficult to cross over. Sentient beings are constantly within it, yet they cannot perceive it, which is truly pitiful and lamentable. This is the contemplation of the Truth of Suffering (Dukkha Satya). If one can perceive the cause and effect of ignorance (Avidya), then that is the path to escape suffering and attain liberation. To have compassion for beings who are deluded by this is the foundation of the Great Vow Contemplation (Pranidhana), which is discussed below. It primarily addresses the fact that ordinary people and non-Buddhists do not know the method to escape suffering, and it also addresses the fact that those of the Two Vehicles (Sravakas and Pratyekabuddhas) do not generate great compassion. The initial contemplation of the Four Noble Truths (Catur-arya-satya) is complete.

  1. Great Vow Contemplation (Pranidhana)

Having contemplated in this way, one generates decisive wisdom, arises great compassion, initiates great courage, and establishes great vows. This is a general explanation of relying on the realm of the Four Noble Truths to generate the Four Great Vows (Catur-pranidhana). Seeking the Buddha's path upwards is called decisive wisdom; transforming sentient beings downwards is called great compassion; being able to bear heavy burdens is called great courage; and having a firm will to reach far is called great vows.

May my mind be free from all inversions (Viparyasa), and may I cut off all discriminations (Vikalpa). This is the vow to end endless afflictions (Klesha). If one has not liberated oneself, how can one liberate others? There is no such principle. Therefore, this is explained first. In reality, the Four Great Vows are all within one mind, and there is no sequential order.

To be close to all Buddhas (Buddha) and Bodhisattvas (Bodhisattva), to prostrate and make offerings, to respectfully praise, to listen to the Proper Dharma (Saddharma), to practice as it is said, until the end of the future, without rest. This is the vow to learn limitless Dharma doors. Without leaving inversions and discriminations, one cannot be close to all Buddhas and Bodhisattvas; without diligently making offerings and listening to the Dharma, one cannot cultivate the limitless Dharma doors to liberate sentient beings. Therefore, the Four Great Vows mutually accomplish each other.

Using limitless skillful means (Upaya), to rescue all sentient beings from the sea of suffering. This is the vow to liberate limitless sentient beings.

To enable them to abide in the supreme bliss of Nirvana (Nirvana). This is the vow to accomplish the unsurpassed Buddha path. To attain the Buddha path together with all sentient beings, not vowing to become a Buddha alone. The second contemplation of Great Vows is complete.

  1. Practice Contemplation (Kriya)

Having made these vows, at all times, according to one's ability, one cultivates the practice of benefiting oneself and benefiting others. Walking, standing, sitting, lying down, one constantly diligently observes what should be done and what should not be done. This is called practice contemplation. This is using action to fulfill the vows. Self and others are originally not different, due to...

于顛倒分別。妄見有殊。今既隨順真如法性。依四諦觀而發四弘。故於一切時中。隨已堪能。或修自利之行。能為眾生作增長緣。即是利他。或修利他之行。能破自心顛倒煩惱。即是自利。乃至一行一住一坐一臥。茍可自利利他。則應作之。茍不可以自利利他。則不應作。設使自雖有益。能令人損。或雖有益他人。自墮名利。皆亦不應作也。發菩提心者。最宜勤加觀察。二釋觀竟。

三釋雙行

複次若唯修觀。則心不止息。多生疑惑。不隨順第一義諦。不出生無分別智。是故止觀應並修行　善修觀者。即觀是止。唸唸與菩提心相應。便契第一義諦不思議境。此觀便是無分別智。今為不得意人。散心緣四諦境。雖發弘願。不知四諦只是一心。多生疑惑。故於本來無二法中。巧示雙行方便。

謂雖念一切法皆無自性。不生不滅。本來寂滅。自性涅槃。而亦即見因緣和合。善惡業報。不失不壞　此示即止而觀也。念一切法自性涅槃。一心真如門也。止也。即見因緣業報不失不壞。一心生滅門也。觀也。只於不生不滅性中。妄有因緣生滅。則四諦皆唯一心明矣。以世間因果。即苦集。出世因果。即道滅。十界差別。皆是心生滅門。皆依真如門故。

雖念因緣善惡業報。而亦即見一切諸法無生無性。乃

至涅槃　此示即觀而止也。既依真如而有生滅。則知生滅諸法。同一真如。別無自性矣。二各釋竟。

三結益

修行止者。對治凡夫。樂著生死。亦治二乘執著生死而生怖畏。修行觀者。對治凡夫不修善根。亦治二乘不起大悲狹小心過。是故止觀互相助成。不相舍離。若止觀不具。必不能得無上菩提　觀生滅即真如。名止。生死本空。何可樂著。生死無性。何須怖畏。觀真如即生滅。名觀。因果宛然。安得不勤修善。同體在迷。安得不普濟度。蓋一心二門。本不相離。故一心止觀。決不可偏修也。為成無上菩提。所以二行作一門說。初正示修習信心竟。

二更示勝異方便二。初泛明唸佛除障。二的指求生極樂。今初。

複次初學菩薩。住此娑婆世界。或值寒熱。風雨不時饑饉等苦。或見不善可畏眾生。三毒所纏。邪見顛倒。棄背善道。習行惡法。菩薩在中。心生怯弱。恐不可值遇諸佛菩薩。恐不能成就清凈信心。生疑欲退者。應作是念。十方所有諸佛菩薩。皆得大神通無有障礙。能以種種善巧方便。救拔一切險厄眾生。作是念已。發大誓願。一心專唸佛及菩薩。以生如是決定心故。於此命終。必得往生余佛剎中。見佛菩薩。信心成就。永離惡趣　初學菩薩。已解一心真如生滅二門而修信行。

【現代漢語翻譯】 現代漢語譯本： 至涅槃（Nirvana，寂滅）。這表明觀行到此為止。既然依賴真如（Tathata，事物的真實本性）而有生滅，那麼就應該知道生滅諸法，與真如是同一的，沒有其他的自性了。以上分別解釋完畢。 三、總結利益 修習止行，是爲了對治凡夫樂於執著生死的習性，也爲了對治二乘（聲聞乘和緣覺乘）執著生死而產生怖畏的心理。修習觀行，是爲了對治凡夫不修習善根的行為，也爲了對治二乘不起大悲心，心胸狹隘的過失。因此，止和觀互相幫助，互相成就，不可分離。如果止觀不完備，必定不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。觀生滅即是真如，這叫做止。生死原本是空，有什麼值得貪戀執著的？生死沒有自性，又有什麼需要害怕的？觀真如即是生滅，這叫做觀。因果關係分明，怎麼可以不勤奮修習善行？眾生與我同體，只是在迷惑之中，怎麼可以不普遍地救濟他們？一心二門，本來就不可分離，所以一心止觀，絕對不可以偏廢。爲了成就無上菩提，所以將兩種修行方式合為一門來說。以上是正確地指示修習信心。 二、進一步指示殊勝方便 分為兩部分：首先，廣泛地說明唸佛可以消除業障；其次，明確地指出求生極樂世界。現在先說第一部分。 再次，初學的菩薩，居住在這個娑婆世界（Saha World，充滿苦難的世界），可能會遇到寒冷、炎熱、風雨不調、饑荒等痛苦，或者見到不善良、可怕的眾生，被貪嗔癡三毒所纏繞，邪見顛倒，背棄善良的道路，習慣於做惡事。菩薩在這種情況下，內心產生怯弱，擔心不能遇到諸佛菩薩，擔心不能成就清凈的信心，產生懷疑想要退轉。這時，應該這樣想：十方所有的諸佛菩薩，都得到大神通，沒有障礙，能夠用各種巧妙方便，救拔一切處於危險困境中的眾生。這樣想之後，發起大誓願，一心專唸佛和菩薩。因為生起這樣的決定心，所以在此命終之後，必定能夠往生到其他的佛剎（Buddha-kshetra，佛土）中，見到佛菩薩，信心得以成就，永遠脫離惡趣（evil realms，三惡道）。初學菩薩，已經理解了一心真如生滅二門，並且修習信行。

【English Translation】 English version: Reaching Nirvana (Nirvana, extinction). This indicates that contemplation stops here. Since arising and ceasing depend on Suchness (Tathata, the true nature of things), one should know that the phenomena of arising and ceasing are the same as Suchness, without any other self-nature. The above explanations are now complete. 3. Concluding Benefits Practicing cessation (止, zhi) is to counteract the attachment to birth and death of ordinary beings, and also to counteract the fear of birth and death held by the Two Vehicles (聲聞乘 and 緣覺乘). Practicing contemplation (觀, guan) is to counteract the non-cultivation of good roots by ordinary beings, and also to counteract the lack of great compassion and narrow-mindedness of the Two Vehicles. Therefore, cessation and contemplation help each other and are inseparable. If cessation and contemplation are not complete, one will certainly not attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). Contemplating arising and ceasing as Suchness is called cessation. Birth and death are originally empty, so what is there to be attached to? Birth and death have no self-nature, so what is there to fear? Contemplating Suchness as arising and ceasing is called contemplation. The cause-and-effect relationship is clear, so how can one not diligently cultivate good deeds? All beings are of the same essence as oneself, only deluded, so how can one not universally save them? The two aspects of one mind are originally inseparable, so one-mind cessation and contemplation should never be practiced partially. To achieve Anuttara-samyak-sambodhi, the two practices are spoken of as one path. The above is a correct instruction on cultivating faith. 2. Further Instructions on Superior Expedient Means Divided into two parts: First, broadly explaining that reciting the Buddha's name can eliminate karmic obstacles; second, specifically pointing out seeking rebirth in the Pure Land. Now, let's discuss the first part. Furthermore, a beginner Bodhisattva, living in this Saha World (Saha World, world of suffering), may encounter hardships such as cold, heat, untimely wind and rain, famine, etc., or see unkind, fearful beings, entangled by the three poisons of greed, hatred, and delusion, with perverse views and inverted thinking, abandoning the path of goodness, and habitually doing evil deeds. In this situation, the Bodhisattva's heart becomes timid, worried about not encountering Buddhas and Bodhisattvas, worried about not achieving pure faith, and develops doubts and wants to retreat. At this time, one should think like this: all the Buddhas and Bodhisattvas in the ten directions have attained great supernatural powers, without obstacles, and are able to use various skillful means to rescue all beings in dangerous situations. After thinking this way, make a great vow, and wholeheartedly recite the name of the Buddha and Bodhisattvas. Because of generating such a determined mind, after this life ends, one will surely be reborn in other Buddha-kshetra (Buddha-kshetra, Buddha lands), see Buddhas and Bodhisattvas, and faith will be achieved, forever escaping the evil realms (evil realms, three evil paths). A beginner Bodhisattva has already understood the two aspects of one-mind Suchness, arising and ceasing, and is practicing faith.

但止觀力微。境緣粗惡。未入正定聚中。不能保其無退。故更示此勝異方便。令仗自心中之他佛。度脫佛心中之自身也。須知前止觀門。名念自佛三昧。今示唸佛菩薩。即念他佛三昧。以唸佛及菩薩。不生妄想分別。即是止行。了知諸佛菩薩。有大神通巧便。能救拔我及諸眾生。即是觀行。所以修止觀時。設見佛菩薩形。知是魔事。不生取著。今唸佛菩薩時。設更別商止觀。大似騎牛覓牛矣。然正念佛菩薩時。或得見佛菩薩。即應了知唯心所現。萬勿取著。勿生喜動。勿向人說。如遠公生平三見聖相。不語一人。此為要訣。唯至臨終見佛菩薩。方是感應道交。定非魔事。不必致疑。以佛菩薩得大神通。決定護念有緣唸佛眾生。不失時故。言發大誓願者。為度眾生求生凈土。非為自身獨出生死。有此菩提弘願。方是往生正因。不然。縱令唸佛菩薩。與佛菩薩氣分不相契合。不能生凈土也。

二的指求生極樂

如經中說。若善男子。善女人。專念西方極樂世界阿彌陀佛。以諸善根。迴向愿生。決定得生。常見彼佛。信心增長。永不退轉。于彼聞法。觀佛法身。漸次修行。得入正位　十方諸佛。凈土無量。經論多指歸極樂者。略有四意。一者阿彌陀佛。與此土人最有緣故。乃至窮村僻塢。若男若女。若長若幼。

【現代漢語翻譯】 現代漢語譯本： 然而，由於止觀的力量微弱，所處的境界和因緣粗糙惡劣，尚未進入真正的正定之列，不能保證自己不會退轉。因此，進一步指示這種殊勝方便，使人依靠自己心中的他佛（指阿彌陀佛），來度脫佛心中的自身（指自己的佛性）。須知前面的止觀法門，名爲念自佛三昧（通過觀想自身本具的佛性而入定）。現在所指示的唸佛菩薩，即是念他佛三昧（通過唸誦其他佛菩薩的名號而入定）。因爲念佛及菩薩時，不生妄想分別，這就是止行。了知諸佛菩薩，有大神通和巧妙方便，能夠救拔我和一切眾生，這就是觀行。所以修止觀時，如果見到佛菩薩的形象，要知道那是魔事，不要產生執著。現在念佛菩薩時，如果再另外討論止觀，就好像騎著牛去找牛一樣了。然而，在正念佛菩薩時，或許能夠見到佛菩薩，就應該了知這只是唯心所現，千萬不要執著，不要產生歡喜激動，不要向人訴說。就像慧遠大師一生三次見到聖相，都不告訴任何人，這是要訣。只有到臨終時見到佛菩薩，才是感應道交，一定是真的，不必懷疑。因為佛菩薩得到大神通，必定會護念與他們有緣的唸佛眾生，不會錯過時機。所說的發大誓願，是爲了度脫眾生求生凈土，不是爲了自身獨自脫離生死。有了這種菩提弘願，才是往生的真正原因。不然，即使唸佛菩薩，與佛菩薩的氣分不相契合，也不能往生凈土。

二、的指求生極樂

如經中所說，如果善男子、善女人，專心念誦西方極樂世界阿彌陀佛（Amitabha Buddha），以各種善根，迴向發願往生，必定能夠往生，常常見到阿彌陀佛，信心增長，永遠不會退轉。在那裡聽聞佛法，觀想佛的法身，逐漸修行，得以進入正位。十方諸佛，凈土無量，經論大多指向歸於極樂世界，略有四個原因：一是阿彌陀佛與此土（指娑婆世界）的人最有緣故，乃至偏僻鄉村，無論男女老少，

【English Translation】 English version: However, because the power of Samatha-Vipassana (止觀, Zhiguan) is weak, and the surrounding circumstances are coarse and evil, one has not yet entered the assembly of true right concentration (正定聚, Zhengding ju), and cannot guarantee that one will not regress. Therefore, this superior and extraordinary expedient means is further shown, so that one can rely on the 'other Buddha' (他佛) in one's own mind to deliver the 'self' in the Buddha's mind (自身). It should be known that the previous Samatha-Vipassana method is called the Samadhi of Mindfulness of One's Own Buddha (念自佛三昧, Nian zi fo sanmei). The mindfulness of Buddhas and Bodhisattvas (唸佛菩薩, Nian fo pusa) now shown is the Samadhi of Mindfulness of Other Buddhas (念他佛三昧, Nian ta fo sanmei). Because when mindful of Buddhas and Bodhisattvas, no deluded thoughts or discriminations arise, this is the practice of Samatha (止行, Zhixing). Knowing that all Buddhas and Bodhisattvas have great supernatural powers and skillful means to save me and all sentient beings is the practice of Vipassana (觀行, Guanxing). Therefore, when practicing Samatha-Vipassana, if one sees the forms of Buddhas and Bodhisattvas, one should know that it is a demonic event and not become attached. Now, when mindful of Buddhas and Bodhisattvas, if one discusses Samatha-Vipassana separately, it is like riding an ox to look for an ox. However, when one is truly mindful of Buddhas and Bodhisattvas, one may see Buddhas and Bodhisattvas, and one should know that this is only a manifestation of the mind. Do not become attached, do not become joyful or agitated, and do not tell others. Just as Great Master Huiyuan (遠公, Yuangong) saw the holy forms three times in his life and did not tell anyone, this is the key. Only when one sees Buddhas and Bodhisattvas at the time of death is it the interaction of response and the Way (感應道交, Ganying daojiao), and it is definitely not a demonic event, so there is no need to doubt. Because Buddhas and Bodhisattvas have attained great supernatural powers, they will definitely protect and be mindful of sentient beings who are mindful of the Buddha with whom they have affinity, and they will not miss the opportunity. The statement 'make great vows' refers to seeking rebirth in the Pure Land to liberate sentient beings, not to escape from birth and death alone for oneself. Having this Bodhi aspiration is the true cause of rebirth. Otherwise, even if one is mindful of Buddhas and Bodhisattvas, if one's energy does not resonate with that of the Buddhas and Bodhisattvas, one cannot be reborn in the Pure Land.

  1. Specifically refers to seeking rebirth in Sukhavati (極樂, Jile)

As it is said in the Sutra, 'If good men and good women single-mindedly recite Amitabha Buddha (阿彌陀佛, Amituofo) of the Western Pure Land of Ultimate Bliss, and dedicate all their good roots to the aspiration for rebirth, they will definitely be reborn, constantly see that Buddha, increase their faith, and never regress. There, they will hear the Dharma, contemplate the Dharmakaya (法身) of the Buddha, gradually cultivate, and attain entry into the right position.' The Pure Lands of the Buddhas in the ten directions are immeasurable, but the Sutras and Shastras mostly point to returning to Sukhavati for four reasons: First, Amitabha Buddha has the greatest affinity with the people of this land (此土, Citu), even in remote villages, whether male or female, young or old,

若智若愚。無不知稱阿彌陀佛名者。二者法藏比丘願力勝故。諸佛果德雖實平等。因中願力任運攝生。無差別中有差別故。三者令人繫念得專心故。若不專嘆。則眾生既欲生西。又欲生東。心無一定。凈業難成。所以十方諸佛。同出廣長舌相。贊此一門。令人專憶。四者阿彌陀佛。即法界藏身。極樂世界。即蓮華藏海。故見一佛。即為見無量佛。生一土。即為生無量土。念一佛。即是念一切佛。即為一切佛所護念。以法身不二故。生佛不二故。能念所念不二故。一念相應一念佛。唸唸相應唸唸佛。因該果徹。更無二故。余如凈土經論廣明。不能備述也。四修信分竟。

五利益分四。初總勸聞思修。二別示聞思修功德。三誡誹謗護大罪。四結示大乘功能。今初。

云何利益分。如是大乘秘密句義。今已略說。若有眾生。欲于如來甚深境界廣大法中。生凈信覺解心。入大乘道無有障礙(者)於此略論。當勤聽受。思惟修習。當知是人。決定速成一切種智　凈信覺。解心者。若約圓妙絕待言之。則信即解。解即信。如來名世間解。亦可名究竟信也。今約初機言之。有信無解。能長煩惱。有解無信。能長邪見。故並舉凈信覺解兩心。以為入大乘道之正轍也。聽受者。聞慧也。思惟者。思慧也。修習者。修慧也。三

【現代漢語翻譯】 現代漢語譯本： 若智若愚，無不知稱念阿彌陀佛（Amitabha）名號的人。原因有二：一是法藏比丘（Dharmakara Bhikshu）的願力殊勝。諸佛的果德雖然實際上平等，但在因地的願力能夠自然地攝受眾生。在沒有差別之中存在差別。二是令人繫念，從而能夠專心。如果不專心稱念，那麼眾生既想往生西方，又想往生東方，心無定所，凈業難以成就。所以十方諸佛，都伸出廣長舌相，讚歎這個法門，令人專心憶念。三是阿彌陀佛，即是法界藏身，極樂世界，即是蓮華藏海。所以見到一佛，就等於見到無量佛，生於一土，就等於生於無量土，念一佛，就是念一切佛，即為一切佛所護念。因為法身不二，生佛不二，能念所念不二。一念相應就是一念佛，唸唸相應就是念唸佛。因地功德圓滿，徹證果地，更無二致。其餘內容如凈土經論所廣為闡明，不能在此一一詳述。四修信分完畢。

五、利益分四部分。首先總勸聞、思、修。其次分別闡述聞、思、修的功德。再次告誡誹謗的巨大罪過。最後總結闡述大乘的功能。現在開始第一部分。

什麼是利益分？像這樣的大乘秘密句義，現在已經簡略地說過了。如果有眾生，想要在如來甚深境界廣大法中，生起清凈的信心和覺悟理解之心，進入大乘道而沒有障礙，那麼對於這部簡略的論著，應當勤奮地聽聞、接受、思考、修習。應當知道，這樣的人，必定迅速成就一切種智（sarvākārajñāna）。清凈的信心和覺悟理解之心，如果從圓融微妙、超越對待的角度來說，那麼信就是解，解就是信。如來被稱為世間解，也可以稱為究竟信。現在從初學者的角度來說，有信無解，會增長煩惱，有解無信，會增長邪見。所以並舉清凈的信心和覺悟理解兩心，作為進入大乘道的正確途徑。聽受，是聞慧。思惟，是思慧。修習，是修慧。

【English Translation】 English version: Whether wise or foolish, there is no one who does not know how to recite the name of Amitabha (Amitabha). There are two reasons for this: first, because of the superior vows of Dharmakara Bhikshu (Dharmakara Bhikshu). Although the fruition virtues of all Buddhas are actually equal, the power of vows in the causal stage naturally embraces sentient beings. There is difference within non-difference. Second, it enables people to focus their minds and thus be single-minded. If one is not single-minded in recitation, then sentient beings will desire to be born in the West and also desire to be born in the East, with no fixed mind, making it difficult to accomplish pure karma. Therefore, all Buddhas in the ten directions extend their broad and long tongues to praise this Dharma gate, urging people to single-mindedly remember it. Third, Amitabha Buddha is the Dharma-realm-body, and the Land of Ultimate Bliss is the Lotus Treasury Sea. Therefore, seeing one Buddha is equivalent to seeing countless Buddhas, being born in one land is equivalent to being born in countless lands, reciting one Buddha is reciting all Buddhas, and one is protected and念 by all Buddhas. Because the Dharma-body is non-dual, the Buddha and sentient beings are non-dual, and the ability to recite and what is recited are non-dual. One thought in accordance is one thought of Buddha, and every thought in accordance is every thought of Buddha. The cause encompasses the fruit, and there is no other. The rest is extensively explained in the Pure Land sutras and treatises, and cannot be fully described here. The fourth section on cultivating faith is complete.

  1. The Benefit Section has four parts. First, a general exhortation to hear, contemplate, and cultivate. Second, a separate exposition of the merits of hearing, contemplating, and cultivating. Third, a warning against the great sin of slander. Fourth, a concluding exposition of the functions of the Mahayana. Now, the first part begins.

What is the Benefit Section? Such profound meanings of the Mahayana secret phrases have now been briefly explained. If there are sentient beings who desire to generate pure faith and awakening understanding in the profound realm and vast Dharma of the Tathagata, and to enter the Mahayana path without obstacles, then they should diligently listen to, receive, contemplate, and cultivate this concise treatise. Know that such a person will surely and quickly attain all-knowing wisdom (sarvākārajñāna). Pure faith and awakening understanding: if speaking from the perspective of perfect, subtle, and absolute transcendence, then faith is understanding, and understanding is faith. The Tathagata is called 'World-Knower', and can also be called 'Ultimate Faith'. Now, speaking from the perspective of beginners, having faith without understanding will increase afflictions, and having understanding without faith will increase wrong views. Therefore, both pure faith and awakening understanding are mentioned as the correct path for entering the Mahayana path. Listening and receiving is learning through hearing. Contemplation is learning through thinking. Cultivation is learning through practice.

慧資無漏種。令起現行。故能速成一切種智。

二別示聞思修功德

若聞此法。不生驚怖。當知此人。定紹佛種。速得授記　此別示聞慧功德也。

假使有人。化三千大千世界眾生。令住十善道。不如於須臾頃。正思此法。過前功德無量無邊　此別示思慧功德也。一是世間善法。一世出世上上善法故。

若一日一夜如說修行。所生功德。無量無邊。不可稱說。假令十方一切諸佛。各于無量阿僧祇劫。說不能盡。以真如功德無邊際故。修行功德亦復無邊　此別示修慧功德也。修能顯性。所以功德與法性等。不可盡說也。二別示聞思修功德竟。

三誡誹謗獲大罪

若於此法生誹謗者。獲無量罪。依阿僧祇劫。受大苦惱。是故於此應決定信。勿生誹謗。自害害他。斷三寶種　由有自心一體三寶。方有世間一切三寶。若謗此法。即是斷三寶種。罪報之大。甚於五逆十惡也。

四結示大乘功德

一切諸佛。依此修行成無上智。一切菩薩。由此證得如來法身。過去菩薩。依此得成大乘凈信。現在今成。未來當成。是故欲成自利利他殊勝行者。當於此論勤加修學　此正所謂十方薄伽梵。一路涅槃門也。三世菩薩。非此不成大乘凈信。故勸欲成二利行者。必當勤修學也。此四段文。

【現代漢語翻譯】 現代漢語譯本：智慧的種子沒有煩惱的滲漏，能使（潛在的智慧）生起並顯現出來，因此能迅速成就一切種智（對一切事物和現象的徹底理解）。

二、分別闡述聽聞、思惟、修習的功德

如果聽聞此法，不產生驚恐畏懼，應當知道這個人，必定能繼承佛的種子，迅速得到（佛的）授記。——這是分別闡述聽聞佛法的智慧的功德。

假使有人，教化三千大千世界的眾生，使他們安住於十善道，也不如在極短的時間內，正確地思惟此法（所獲得的功德大），超過前者的功德無量無邊。——這是分別闡述思惟的智慧的功德。一個是世間的善法，一個是超出世間的、至高無上的善法。

如果能在一日一夜之間，按照（此法）所說的去修行，所產生的功德，無量無邊，不可稱說。假使十方一切諸佛，各自在無量阿僧祇劫（極長的時間單位）中宣說，也不能說盡。因為真如（事物本來的真實面目）的功德沒有邊際，所以修行的功德也同樣沒有邊際。——這是分別闡述修習的智慧的功德。修習能夠顯現（真如）的本性，所以功德與法性相等，不可窮盡。以上是分別闡述聽聞、思惟、修習的功德。

三、告誡誹謗此法會獲得大罪

如果對這部法產生誹謗，會獲得無量的罪過，在阿僧祇劫（極長的時間單位）中，遭受巨大的苦惱。因此對於此法，應該堅定地相信，不要產生誹謗，（否則）會傷害自己、傷害他人，斷絕三寶（佛、法、僧）的種子。——因為有了自心一體的三寶，才會有世間的一切三寶。如果誹謗此法，就是斷絕三寶的種子，罪報之大，甚至超過五逆十惡。

四、總結闡述大乘佛法的功德

一切諸佛，依靠此法修行成就無上智慧。一切菩薩，由此證得如來的法身。過去的菩薩，依靠此法得以成就大乘的清凈信心；現在的菩薩，正在成就；未來的菩薩，將要成就。因此，想要成就自利利他的殊勝行為的人，應當對此論著勤奮地修習學習。——這正是所謂的十方諸佛，通往涅槃的唯一道路。三世的菩薩，不依靠此法不能成就大乘的清凈信心。所以勸告想要成就自利利他行為的人，必定應當勤奮地修習學習。以上是這四段文字的內容。

【English Translation】 English version: The seed of wisdom without the leakage of defilements enables the arising and manifestation (of potential wisdom), thus swiftly accomplishing all-knowing wisdom (complete understanding of all things and phenomena).

  1. Separate Elucidation of the Merits of Hearing, Thinking, and Cultivating

If one hears this Dharma and does not generate fear or dread, know that this person will surely inherit the Buddha's seed and quickly receive (the Buddha's) prediction. – This separately elucidates the merit of wisdom from hearing the Dharma.

Suppose someone transforms sentient beings in three thousand great thousand worlds, causing them to abide in the ten wholesome paths, it is not as good as rightly contemplating this Dharma for a moment. (The merit gained) surpasses the former's immeasurable and boundless merit. – This separately elucidates the merit of wisdom from thinking. One is worldly wholesome Dharma, and the other is supramundane, supreme wholesome Dharma.

If one cultivates according to what is said (in this Dharma) for one day and one night, the merit generated is immeasurable and boundless, beyond description. Suppose all the Buddhas in the ten directions, each speaking for countless asamkhya kalpas (extremely long units of time), could not exhaust it. Because the merit of Suchness (the true nature of things) is boundless, the merit of cultivation is also boundless. – This separately elucidates the merit of wisdom from cultivation. Cultivation can reveal (Suchness's) inherent nature, so the merit is equal to the Dharma-nature, inexhaustible. The above is the separate elucidation of the merits of hearing, thinking, and cultivating.

  1. Admonition Against Slandering, Which Results in Great Offenses

If one generates slander towards this Dharma, one will incur immeasurable offenses, suffering great distress for asamkhya kalpas (extremely long units of time). Therefore, one should have firm faith in this Dharma and not generate slander; (otherwise) one will harm oneself, harm others, and sever the seed of the Three Jewels (Buddha, Dharma, Sangha). – Because there are the Three Jewels inherent in one's own mind, there are all the Three Jewels in the world. If one slanders this Dharma, it is severing the seed of the Three Jewels, the magnitude of the offense surpassing even the five rebellious acts and the ten evil deeds.

  1. Concluding Elucidation of the Merits of the Great Vehicle

All Buddhas rely on this Dharma to cultivate and attain unsurpassed wisdom. All Bodhisattvas, through this, realize the Dharma-body of the Tathagata. Past Bodhisattvas, relying on this, were able to accomplish pure faith in the Great Vehicle; present Bodhisattvas are accomplishing it now; future Bodhisattvas will accomplish it. Therefore, those who wish to accomplish the supreme practice of benefiting oneself and others should diligently study and cultivate this treatise. – This is precisely what is called the one path to Nirvana for all Buddhas in the ten directions. Bodhisattvas of the three times cannot accomplish pure faith in the Great Vehicle without relying on this Dharma. Therefore, it is advised that those who wish to accomplish the practice of benefiting oneself and others must diligently study and cultivate it. The above is the content of these four paragraphs.

即順四悉檀說。可準思之。二正說五分竟。

三結施迴向

我今已解釋甚深廣大義功德施群生令見真如法　初二句。結前所說。第三句。以此功德普施群生。第四句。迴向真如實際。同成究竟大菩提也。

跋

大乘起信論者。佛祖傳心之正印。法性法相之總持也。如來昔以大乘阿毗曇。付與彌勒。摩訶般若。付與文殊。般若破執有而顯妙有。毗曇破惡空而顯真空。一音所宣。曾無異旨。佛滅五百年後。異見滋生。馬鳴大士。應佛懸記。重興正法。始則示為計我外道。后乃廣顯二空妙宗。作無我大師子吼。破凡外二乘偏執。宗百洛又大乘經典。造此略論。申暢一心二門。即生滅而顯真如。收般若真空不空之妙旨。即真如而辨生滅。闡毗曇。幻有不有之玄詮。厥後龍樹依般若而造中論。還以空義成一切法。護法依毗曇而解唯識。還以幻有顯二種空。故知馬鳴。龍樹。護法。三大菩薩。同契佛心。曾無稍異。奈何以文解義。泥名相而昧旨歸。伐異黨同。豎門庭而堅斗諍。謬談聖旨。錯解真乘。千百年來。竟同長夜。哀哉末葉。誠可痛心。旭以業障深纏。未登正位。夙因微善。遊刃圓宗。客歲盡散學人。志圖修證。今春偶遇戒子。邀入新安。頃從湯泉白岳。還寓歙浦回龍。竊為二三子商究楞伽。復以

【現代漢語翻譯】 現代漢語譯本 即順應四悉檀（Sì xī tán，四種成就之意）的說法。可以參照思考。二、正式解說五分到此結束。

三、總結施捨並回向

『我今已解釋甚深廣大義功德施群生令見真如法』——前兩句總結前面所說的內容。第三句，用此功德普遍施捨給眾生。第四句，迴向于真如實際，共同成就究竟的大菩提。

跋

《大乘起信論》是佛祖傳授心法的正印，是法性法相的總綱。如來過去將大乘阿毗曇（Ā pí tán，論藏）交付給彌勒（Mí lè，慈氏菩薩），將摩訶般若（Mó hē bō rě，大智慧）交付給文殊（Wén shū，文殊師利菩薩）。般若破除執著有而顯現妙有，毗曇破除惡空而顯現真空。佛陀所宣講的，從來沒有不同的旨意。佛滅度五百年後，不同的見解滋生。馬鳴（Mǎ míng）大士，應佛陀的懸記，重新振興正法。開始時示現為計我外道，後來廣泛顯揚二空妙宗，發出無我大師子吼，破除凡夫、外道和二乘的偏執。宗百洛又大乘經典，撰寫這部簡略的論著，闡述一心二門，即在生滅中顯現真如，收攝般若真空不空的妙旨；即在真如中辨別生滅，闡明毗曇幻有不有的玄妙詮釋。此後，龍樹（Lóng shù）依據般若而造《中論》，仍然用空義成就一切法；護法（Hù fǎ）依據毗曇而解釋唯識，仍然用幻有顯現二種空。所以知道馬鳴、龍樹、護法這三大菩薩，共同契合佛心，沒有絲毫差異。奈何有人以文字解釋義理，拘泥於名相而昧於宗旨，排斥異己，結黨營私，樹立門戶而堅守爭鬥，錯誤地談論聖人的旨意，錯誤地理解真乘，千百年來，竟然如同長夜。可悲啊，末法時代，實在令人痛心。我旭因業障深重纏繞，未能登上正位，但宿世的微小善根，使我能遊刃于圓融的宗義。去年散盡學人，立志修證。今年春天偶然遇到戒子，邀請我到新安。不久前從湯泉白岳，回到寓所歙浦回龍，私下與兩三位同道商討《楞伽經》，又以

【English Translation】 English version This aligns with the teaching of the Four Siddhanthas (Sì xī tán, meaning four kinds of accomplishments). It can be considered accordingly. Two, the formal explanation of the five parts concludes here.

Three, Conclusion of Offering and Dedication

'I have now explained the profound and vast righteous merits, bestowing them upon all beings, enabling them to see the true suchness of the Dharma'—The first two lines summarize what has been said before. The third line, with these merits, universally bestow them upon all beings. The fourth line, dedicate them to the actual reality of true suchness, together accomplishing the ultimate Great Bodhi.

Postscript

The 'Awakening of Faith in the Mahayana' is the true seal of the Buddha's mind transmission, the general principle of Dharma-nature and Dharma-characteristics. In the past, the Tathagata entrusted the Mahayana Abhidhamma (Ā pí tán, Treatise Collection) to Maitreya (Mí lè, the Benevolent One), and the Maha Prajna (Mó hē bō rě, Great Wisdom) to Manjushri (Wén shū, Manjushri Bodhisattva). Prajna breaks through attachment to existence and reveals wondrous existence; Abhidhamma breaks through evil emptiness and reveals true emptiness. What the Buddha proclaimed was never of different intent. Five hundred years after the Buddha's Nirvana, different views arose. The great master Ashvaghosa (Mǎ míng), in accordance with the Buddha's prediction, revived the true Dharma. Initially, he appeared as a self-clinging heretic, but later he widely manifested the wondrous principle of the two emptinesses, uttering the lion's roar of no-self, breaking through the attachments of ordinary people, externalists, and the two vehicles. Zongbailuo also used Mahayana scriptures to compose this concise treatise, elaborating on the One Mind and Two Aspects, that is, revealing true suchness in the midst of arising and ceasing, encompassing the wondrous meaning of Prajna's emptiness and non-emptiness; that is, distinguishing arising and ceasing in true suchness, elucidating the profound interpretation of Abhidhamma's illusory existence and non-existence. Thereafter, Nagarjuna (Lóng shù) relied on Prajna to create the 'Middle Treatise', still using the meaning of emptiness to accomplish all dharmas; Dharmapala (Hù fǎ) relied on Abhidhamma to explain Consciousness-only, still using illusory existence to reveal the two kinds of emptiness. Therefore, know that Ashvaghosa, Nagarjuna, and Dharmapala, these three great Bodhisattvas, all accord with the Buddha's mind, without the slightest difference. How can one interpret the meaning with words, cling to names and appearances while obscuring the purpose, reject dissidents, form factions, establish portals, and stubbornly engage in disputes, falsely discussing the Buddha's intent, wrongly interpreting the true vehicle, for thousands of years, it has been like a long night. Alas, the degenerate age is truly heartbreaking. I, Xu, am deeply entangled by karmic obstacles and have not yet attained the correct position, but my past good roots enable me to navigate the perfect and complete teachings. Last year, I dispersed my students, resolving to cultivate and realize. This spring, I happened to meet a disciple who invited me to Xin'an. Not long ago, from Tangquan Baiyue, I returned to my residence, Shepu Huilong, and privately discussed the 'Lankavatara Sutra' with two or three like-minded individuals, and then

餘力。再解茲論。最喜此地枯寂。不異桃源。兼愛主人率真。絕無世態。食粟米飯。啖豆腐滓。僅十一日。草疏遂成。是役也。上藉諸佛菩薩馬鳴大師加被之力。所以略無疑滯。又賴允持循公法主外護。故無他緣所侵。至於性相關頭。種種問辯。則戒子堅密時公之啟予者多矣。是月二十有八日閣筆故跋。

大乘起信論裂網疏卷六(終)

【現代漢語翻譯】 現代漢語譯本： 還有剩餘的力量，再來解釋這部論著。最喜歡這裡枯燥寂靜，不亞於世外桃源。而且喜歡主人坦率真誠，完全沒有世俗的習氣。吃的是小米飯，吃的是豆腐渣，僅僅用了十一天，草率的疏解就完成了。這次工作，上承蒙諸佛菩薩和馬鳴大師（佛教學者）的加持之力，所以略微沒有疑惑停滯。又依賴允持循公法主（僧侶）的外在護持，所以沒有其他因緣的侵擾。至於與自性相關的關鍵之處，種種提問辯論，則是戒子堅密時公（僧侶）啓發我的地方很多啊。這個月二十八日停筆，所以寫下這段跋文。

《大乘起信論裂網疏》卷六（終）

【English Translation】 English version: With remaining strength, I further explain this treatise. I most appreciate the dryness and tranquility of this place, no different from a Peach Blossom Spring (utopian paradise). Moreover, I cherish the host's sincerity and genuineness, completely devoid of worldly airs. Eating millet rice and consuming tofu dregs, in just eleven days, this rough commentary is completed. This undertaking, above all, relies on the power of the blessings of all Buddhas and Bodhisattvas, and the master Asvaghosa (Buddhist scholar), so there was little doubt or stagnation. Furthermore, it depends on the external protection of Dharma Master Yun Chi Xun Gong (monk), so there was no intrusion from other causes. As for the crucial points related to inherent nature, the various questions and debates, it was Jiezi Jianmi Shigong (monk) who enlightened me in many ways. On the twenty-eighth day of this month, I put down my pen, hence this postscript.

Mahayana Treatise on the Awakening of Faith, Commentary Unraveling the Net, Volume Six (End)