T85n2813_大乘起信論略述

大正藏第 85 冊 No. 2813 大乘起信論略述

No. 2813 [cf. No. 1667]

大乘起信論略述序

沙門澄漪述

至覺潛輝異學峰起。不有甄述正法斯訛。故大士馬鳴發揮真諦。括眾論綰群經。破二邊協中道。作此正論以獎將來。福潤河沙聲流法界。張皇教義融會真筌。為學人之宗源作道者之龜鏡。故先賢碩德開釋巨多。廣略之體互殊。是非之途或異。臨文俯義得失交。並有建康沙門曇曠者。幼而好學長而成德。妙閑制述善□清詞。先造廣釋後學賴焉。包含事理網羅邪正。無執而不改有疑而不皆遣。恐初心者仰崇崖而起退望渤海而迷神乃。復探其旨歸為之略述。可謂尋其源而知其流折其檊而得其枝。至如開發題端該談教藏。傍探異說委辟義門。引經證成會論宗趣。法喻周舉問答折疑略而不明。具如廣釋。好博聞者尋而究之。且欲指陳綰攝綱要。澄漪不才喜承餘論揚攉深旨以示方來。冀法鏡高懸真風不墜耳。

大乘起信論略述捲上

建康沙門曇曠撰

將釋此論。三門分別。一明造論意。二顯論宗。三解論文義。初造意者。準論四義及八種因如下廣說。今總略攝以為二義。一令離妄。二為顯真。此二各二。一自。二他。謂諸眾生一心本

性非動非靜非生非滅非凈非染。由無明熏動成妄念。流轉生死備受諸苦。今令眾生了自心性本來寂滅。令無動念。有動者皆是無明動念。無明亦無所起。知心無動不起念者契證心源永無流轉。即經所說離自心妄相得自覺聖智。此是法經所說宗要。依所通達而能修行。依自所修能為他說。即經所言宗通說通。宗通為修行。說通為愚者。顯如是義故造此論。

明宗趣者。修有二種。一明所宗。二明所趣。所宗有二。一大乘教。二大乘理。所趣有二。一大乘行。二大乘果。大乘教者。謂說一心二門等教。此能詮教但是假者巧雖實義。是可崇故。大乘理者。謂法與義。所言法者。謂即一心二門之法。所言義者。謂體相用三大之義。此法與義是實所詮皆無虛妄。可尊主故。大乘行者。謂信與行。信謂四信。行謂五行。是修行者所歸趣故。大乘果者。謂大法身。此大身法具體相用。是前所行因所歸趣故。此等諸義下文當說示。廣說者應尋引之。

解論文者。修有二種。先釋題目。後述論文。釋題有三。一釋大乘。二明起信。三釋論字。言大乘者。謂即一心。而言大者。當體立名。以廣包故。所言乘者。寄喻立稱。由能運故。謂此一心能含二門三大等義。凡聖染凈無所不包故謂之大。由此乃能運生萬法。運凡至聖運因成

【現代漢語翻譯】現代漢語譯本：自性既非動也非靜，既非生也非滅，既非清凈也非染污。由於無明（avidyā）的薰染擾動而產生虛妄的念頭。在生死輪迴中流轉，承受各種痛苦。現在要讓眾生明白自己的心性本來就是寂靜止滅的，從而不起念頭。凡是有念頭產生，都是無明擾動的結果。而無明本身也沒有實在的生起之處。明白心性不動，不起念頭，就能契合證悟心性的本源，永遠脫離生死流轉。這就是經書上所說的，離開自己心性的虛妄表象，就能獲得自覺的聖智。這是法經所說的根本要旨。依據所通達的道理去修行，依據自己所修行的去為他人解說，這就是經書上所說的宗門通達和言說通達。宗門通達是爲了修行，言說通達是爲了開導愚昧的人。爲了闡明這樣的意義，所以撰寫這部論。闡明宗旨和旨趣：修行有兩種，一是闡明所宗，二是闡明所趣。所宗有兩種：一是大乘教，二是大乘理。所趣也有兩種：一是大乘行，二是大乘果。大乘教，指的是宣說一心二門等教義。這種能詮釋教義的言語文字，雖然只是假借的方便，但其中蘊含著真實的意義，所以值得崇尚。大乘理，指的是法和義。所謂法，就是一心二門之法。所謂義，就是體、相、用三大之義。這法和義是真實所詮釋的內容，沒有虛妄，所以值得尊重和依憑。大乘行，指的是信和行。信指的是四種信心，行指的是五種修行。這是修行者所歸向的目標。大乘果，指的是大法身。這大法身具備體、相、用，是前面所修行的因所歸向的果。這些意義將在下文詳細闡述，想要詳細瞭解的可以查閱引文。解釋論文：修行有兩種，一是解釋題目，二是敘述論文內容。解釋題目有三點：一是解釋『大乘』，二是闡明『起信』，三是解釋『論』字。所謂『大乘』，指的就是一心。說『大』，是就其本體而立名，因為它廣大包容。所謂『乘』，是借用比喻而稱呼，因為它能夠運載。也就是說，這『一心』能夠包含二門、三大等意義，凡夫、聖人、清凈、染污，無所不包，所以稱為『大』。由此能夠運載產生萬法，運載凡夫到達聖境，運載因到達果。

【English Translation】 English version: Self-nature is neither moving nor still, neither arising nor ceasing, neither pure nor defiled. Due to the熏 (xūn, influence) of ignorance (avidyā), delusional thoughts arise. Revolving in the cycle of birth and death, one endures all kinds of suffering. Now, we enable sentient beings to understand that their own mind-nature is originally寂滅 (jìmò, tranquil and extinguished), so that no thoughts arise. All arising thoughts are the result of the movement of ignorance. And ignorance itself has no real place of arising. Knowing that the mind is不動 (bù dòng, unmoving) and does not give rise to thoughts, one契證 (qì zhèng, accords with and realizes) the source of the mind, and is forever free from the cycle of transmigration. This is what the scriptures say: 'By離 (lí, separating from) the false appearances of one's own mind, one attains self-aware sacred wisdom.' This is the fundamental essence spoken of in the Dharma scriptures. Rely on what you have understood to cultivate, and rely on what you have cultivated to explain it to others. This is what the scriptures say: '宗通 (zōng tōng, doctrinal understanding) and 說通 (shuō tōng, eloquence in explanation).' 宗通 (zōng tōng, doctrinal understanding) is for cultivation, and 說通 (shuō tōng, eloquence in explanation) is for enlightening the ignorant. To manifest such meaning, this treatise is written. Clarifying the Purpose and Aim: There are two types of cultivation: first, clarifying the 宗 (zōng, doctrine); second, clarifying the 趣 (qù, aim). There are two types of 宗 (zōng, doctrine): first, the Mahāyāna teachings; second, the Mahāyāna principle. There are also two types of 趣 (qù, aim): first, the Mahāyāna practice; second, the Mahāyāna fruit. The Mahāyāna teachings refer to the teachings that expound the One Mind and the Two Aspects, etc. These words and texts that can explain the teachings, although only expedient means, contain real meaning, so they are worthy of reverence. The Mahāyāna principle refers to the Dharma and the meaning. The so-called Dharma is the Dharma of the One Mind and the Two Aspects. The so-called meaning is the meaning of the Three Greatnesses: Essence, Attributes, and Function. This Dharma and meaning are the real content being explained, without falsehood, so they are worthy of respect and reliance. The Mahāyāna practice refers to faith and practice. Faith refers to the Four Faiths, and practice refers to the Five Practices. This is the goal to which practitioners turn. The Mahāyāna fruit refers to the Great Dharma Body. This Great Dharma Body possesses Essence, Attributes, and Function, and is the fruit to which the causes cultivated earlier turn. These meanings will be explained in detail below, and those who wish to understand in detail can consult the citations. Explaining the Treatise: There are two types of cultivation: first, explaining the title; second, narrating the content of the treatise. There are three points in explaining the title: first, explaining 'Mahāyāna'; second, clarifying 'Awakening of Faith'; third, explaining the word 'Treatise'. The so-called 'Mahāyāna' refers to the One Mind. Saying 'Great' is naming it based on its essence, because it is vast and all-encompassing. The so-called 'Vehicle' is a metaphor, because it can transport. That is to say, this 'One Mind' can contain the meanings of the Two Aspects, the Three Greatnesses, etc., encompassing all beings, sages, purity, and defilement, so it is called 'Great'. From this, it can transport and generate all dharmas, transport ordinary beings to the state of sages, and transport causes to the state of fruit.

果故名為乘。由此依心能所詮證教理行果。皆名大乘。依大乘心之所起故言起信者。起為發起。謂大乘教是能發起信。謂忍樂心凈為相。是所發起由大乘教。于勝理果發信心行故名起信。所言論者。決判為義。決斷分判理行果義令物生解。故名為論。總而言之。能令眾生於此大乘起信之論。名大乘起信論。馬鳴菩薩造者如廣釋明門。

論。歸命盡十方至如實修行等　述曰。以下第二解論文義。于中總分以為三分。初三行頌致敬述意。是序分。論曰已下正立論體。是正宗。其後一頌結愿迴向為流通。序中有二。初顯歸敬。后明述意。此初也。將欲造論憑力請加。是故最初歸命三寶。文第二節。歸命二字是能歸至誠。盡十方下顯所歸深廣。所言歸者。有其二義。一敬順義。二報向義。命有二義。謂教命。二謂身命。欲令眾生修佛教命契本心源而造此論。以其身命歸趣三寶憑力請加故云歸命。所歸之中復有二節。盡十方者所敬分齊。最勝等者。所敬三寶。盡十方者。非唯敬佛一方三寶。盡於十方一一剎土所有三寶悉皆歸敬。顯敬周盡言盡十方。三寶之中其初三句顯其佛寶。言最勝者顯佛。三身皆超過故。過小曰最。超因曰勝。業謂業用。謂即佛身三輪三德二利業用。言遍知者。顯佛意業。大智德用。意有大智光明遍照

【現代漢語翻譯】現代漢語譯本：因為結果的緣故稱為乘。因此，依靠心來詮釋和證明教理行果，都稱為大乘。依靠大乘心所生起的緣故，稱為『起信』，『起』是發起的含義。所謂大乘教是能夠發起信心的，以忍耐、喜樂、心凈作為它的相。這是所要發起的，通過大乘教，對於殊勝的道理和結果生起信心和修行，所以稱為『起信』。所說的『論』，是決斷和判斷的意思。決斷和判斷道理、修行、結果的意義，使眾生產生理解，所以稱為『論』。總而言之，能夠使眾生對於這個大乘生起信心的論著，名為《大乘起信論》。馬鳴菩薩（Aśvaghoṣa）所造，如廣釋明門所說。

論：歸命盡十方至如實修行等述曰：以下第二部分解釋論文的意義。其中總共分為三個部分。最初三行頌詞致敬並陳述意圖，是序分。『論曰』以下正式確立論的本體，是正宗。最後的一頌是結愿迴向，作為流通分。序分中有兩個部分，首先是顯現歸敬，然後是闡明陳述意圖。這是第一個部分。將要造論，憑藉力量，祈請加持。因此，最初歸命三寶。文中第二節，『歸命』二字是能夠歸向至誠。『盡十方』以下顯示所歸依的深廣。所說的『歸』，有兩個含義，一是敬順的含義，二是報向的含義。『命』有兩個含義，一是教命，二是身命。想要使眾生修習佛教的教命，契合本心之源，因此造此論。以自己的身命歸向三寶，憑藉力量，祈請加持，所以說『歸命』。所歸依的對象中又有兩個部分，『盡十方』是所敬的分際。『最勝等』是所敬的三寶。『盡十方』，不是僅僅敬佛一方的三寶，而是盡於十方每一個剎土所有的三寶，全部歸敬。顯示恭敬的周遍和窮盡，所以說『盡十方』。三寶之中，最初三句顯示佛寶。說『最勝』，顯示佛的三身都超過一切，所以說『過小曰最，超因曰勝』。『業』是指業用，是指佛身的三輪、三德、二利業用。說『遍知』，顯示佛的意業，大智德用，意有大智光明遍照。

【English Translation】 English version: It is called a 'vehicle' (乘, Chéng) because of the result. Therefore, relying on the mind to explain and prove the doctrines, principles, practices, and results are all called Mahāyāna (大乘). Because it arises from the Mahāyāna mind, it is called 'Awakening of Faith' (起信, Qǐxìn). 'Awakening' (起, Qǐ) means to initiate. The so-called Mahāyāna teaching is capable of initiating faith, with patience, joy, and purity of mind as its characteristics. This is what is to be initiated. Through the Mahāyāna teaching, faith and practice arise towards the supreme principle and result, hence it is called 'Awakening of Faith'. The so-called 'Treatise' (論, Lùn) means to decide and judge. Deciding and judging the meaning of principle, practice, and result, causing beings to understand, hence it is called a 'Treatise'. In summary, a treatise that can cause beings to awaken faith in this Mahāyāna is called the Awakening of Faith in the Mahāyāna (大乘起信論). Composed by Bodhisattva Aśvaghoṣa (馬鳴菩薩, Mǎmíng Púsà), as explained in the chapter on the Broad Explanation of the Clear Gate.

Treatise: Homage to the exhaustion of the ten directions, to true practice, etc. Commentary: The following second part explains the meaning of the treatise. Among them, it is divided into three parts. The initial three lines of verse pay homage and state the intention, which is the introductory section. 'Treatise says' (論曰) below formally establishes the essence of the treatise, which is the main section. The final verse is a concluding vow and dedication, serving as the circulation section. There are two parts in the introductory section: first, showing homage; then, clarifying the intention. This is the first part. About to compose the treatise, relying on strength, requesting blessings. Therefore, initially taking refuge in the Three Jewels (三寶, Sānbǎo). In the second section of the text, the two words 'taking refuge' (歸命, Guīmìng) mean being able to return to sincerity. 'Exhaustion of the ten directions' (盡十方, Jìn Shífāng) below shows the depth and breadth of what is taken refuge in. The so-called 'returning' (歸, Guī) has two meanings: one is the meaning of respect and obedience, and the other is the meaning of reporting and directing. 'Life' (命, Mìng) has two meanings: one is the teaching-life, and the other is the physical life. Wanting to enable beings to cultivate the teaching-life of Buddhism, aligning with the source of the original mind, therefore composing this treatise. Taking one's own physical life to return to the Three Jewels, relying on strength, requesting blessings, hence it is said 'taking refuge'. Among the objects of refuge, there are two parts: 'exhaustion of the ten directions' is the boundary of what is respected. 'Most supreme, etc.' (最勝等, Zuìshèng děng) are the Three Jewels that are respected. 'Exhaustion of the ten directions' means not only respecting the Three Jewels of one direction of the Buddha, but exhausting all the Three Jewels in every land of the ten directions, all taking refuge in them. Showing the pervasiveness and completeness of respect, hence it is said 'exhaustion of the ten directions'. Among the Three Jewels, the initial three sentences show the Buddha Jewel. Saying 'most supreme' shows that the three bodies of the Buddha all surpass everything, hence it is said 'surpassing the small is called most, transcending the cause is called supreme'. 'Karma' (業, Yè) refers to karmic function, referring to the three wheels, three virtues, and two benefits of the Buddha's body. Saying 'omniscience' (遍知, Biànzhī) shows the Buddha's mind-karma, the function of great wisdom and virtue, the mind having great wisdom and light illuminating everywhere.

能遍知故。遍知有二。一真智。遍知心真如門恒沙德等。二俗智。遍知心生滅門緣差別等。於此二門理重高鑒無倒遍知。無礙自在者。顯佛身業大定德用。依定發生無礙自在緣色身故。無礙有四。一大小無礙。一一色根雖遍法界。不壞根性不輕根相。二互用無礙。雖一一根更互作用。不受根性不捨根相。三理事無礙。色雖秉然而體性為二。妙體雖寂業用無方。四應機無礙。多機□感身不分而普現。雖皆遍應圓智盡而舉體。由大定故色起自真。義不由他故名自在。總是佛寶自利用也。救世等者。顯佛語業。大悲利他緣德用也。由大悲德能起語業。說緣妙法利他生故。世謂眾生。可對可壞應救濟故。言大悲者。是其能救顯佛悲緣故言大悲。即三悲中無緣之悲。非如凡小我法之悲不常遍。度諸眾生故者。謂假者結德屬人。具前如是三輪三德二利之人名之為者。以下二句顯其法寶。即三大中體相二大。以其用大佛寶攝故。所言及者。有其二義。一相違義。顯此法寶與前佛寶是二事故。二含乘義。非直敬前用大佛寶。及亦敬于體相法寶。顯斯二義故置及言。言彼身者。即佛三身對此法寶得彼名故。言體相者。體謂體大。相謂相大。是前用大法寶化身之體相故。故言彼身之體相也。教理行果四法之中。謂顯理果深圓法故。是故舉佛

【現代漢語翻譯】現代漢語譯本：因為能夠普遍知曉一切。普遍知曉有兩種：一是真智，普遍知曉心真如門（心的本真如如不動的方面）如恒河沙數般的功德等；二是俗智，普遍知曉心生滅門（心的生滅變化方面）的因緣差別等。對於這兩個方面，以理智和高度的洞察力，毫無顛倒地普遍知曉，沒有阻礙，自在無礙。這是爲了彰顯佛身業的大定（甚深禪定）功德作用。依靠禪定而生起無礙自在的緣色身（由因緣和合而成的色身）。無礙有四種：一是大小無礙，每一個色根（眼、耳、鼻、舌、身）雖然遍佈法界，但不破壞其根性，不輕視其根相。二是互用無礙，雖然每一個根可以互相作用，但不改變其根性，不捨棄其根相。三是理事無礙，色法雖然是現象，但其體性是真如。妙體雖然寂靜，但其作用卻無處不在。四是應機無礙，眾多的根機同時生起感應，佛身不分而普遍顯現。雖然普遍應現，但圓滿的智慧沒有窮盡，而是全體顯現。由於大定的緣故，色身從真如中生起，意義不在於其他，所以稱為自在。總的來說，這是佛寶的自利作用。『救世等者』，彰顯佛語業的大悲利他緣德作用。由於大悲的功德，能夠生起語業，宣說微妙的佛法來利益眾生。『世』指的是眾生，是可以被救度、可以被教化的對象，所以需要救濟。『大悲』指的是佛的能救之心，彰顯佛的悲憫因緣，所以稱為大悲。即是三悲（眾生緣悲、法緣悲、無緣悲）中的無緣之悲，不像凡夫和小乘聖人那樣有我法之悲，不是常遍的。『度諸眾生故者』，指的是假者（菩薩）的功德屬於人。具備前面所說的三輪（身輪、語輪、意輪）、三德（斷德、智德、恩德）、二利（自利、利他）的人，稱之為『者』。以下兩句彰顯法寶，即三大（體大、相大、用大）中的體大和相大。因為用大被佛寶所攝持。『所言及者』，有兩種含義：一是相違義，彰顯此法寶與前面的佛寶是兩件事；二是包含義，不僅僅是敬重前面的用大佛寶，也敬重體相法寶。爲了彰顯這兩種含義，所以設定『及』字。『言彼身者』，指的是佛的三身（法身、報身、應身），對此法寶而得到『彼』的名稱。『言體相者』，體指的是體大，相指的是相大，是前面用大法寶化身（佛的應化之身）的體相。所以說『彼身之體相也』。在教、理、行、果四法之中，指的是彰顯理和果的深奧圓滿的佛法。因此，舉出佛寶。

【English Translation】 English version: Because of being able to know all things universally. Universal knowing has two aspects: first, True Wisdom, which universally knows the mind's True Thusness Gate (the mind's aspect of true suchness, unmoving) with merits equal to the sands of the Ganges River, etc.; second, Mundane Wisdom, which universally knows the mind's arising and ceasing Gate (the mind's aspect of arising, ceasing, and changing) with causal differentiations, etc. Regarding these two aspects, with reason and profound insight, without inverted views, universally knowing, without obstruction, freely unhindered. This is to manifest the Great Samadhi (profound meditative concentration) merit and function of the Buddha's Body Karma. Relying on Samadhi, the unhindered and freely existing conditioned Form Body (a form body arising from the aggregation of causes and conditions) arises. Unhinderedness has four aspects: first, unhinderedness of size, each sense faculty (eye, ear, nose, tongue, body) although pervading the Dharma Realm, does not destroy its root nature, nor does it belittle its root appearance. Second, unhinderedness of mutual function, although each faculty can function mutually, it does not change its root nature, nor does it abandon its root appearance. Third, unhinderedness of principle and phenomena, although form is phenomenal, its essence is True Thusness. Although the wondrous essence is quiescent, its function is omnipresent. Fourth, unhinderedness of responding to potential, numerous potentials arise simultaneously, the Buddha's body does not divide but universally manifests. Although universally manifesting, perfect wisdom is not exhausted, but the entire body manifests. Because of Great Samadhi, the form body arises from True Thusness, its meaning does not depend on others, therefore it is called freely existing. In summary, this is the self-benefiting function of the Buddha Jewel. 『Those who save the world, etc.』, manifest the Great Compassion, benefiting others, causal merit and function of the Buddha's Speech Karma. Because of the merit of Great Compassion, speech karma can arise, proclaiming the wondrous Dharma to benefit sentient beings. 『World』 refers to sentient beings, who can be saved and can be taught, therefore they need to be aided. 『Great Compassion』 refers to the Buddha's mind of being able to save, manifesting the Buddha's compassionate causes, therefore it is called Great Compassion. It is the compassion without conditions (compassion towards sentient beings, compassion towards the Dharma, compassion without conditions) among the three compassions, unlike the compassion of ordinary people and Hinayana saints who have attachment to self and Dharma, which is not constant and pervasive. 『Those who liberate all sentient beings』 refers to the merits of the assumed person (Bodhisattva) belonging to people. Those who possess the aforementioned three wheels (body wheel, speech wheel, mind wheel), three virtues (virtue of cessation, virtue of wisdom, virtue of grace), and two benefits (self-benefit, benefiting others) are called 『those』. The following two sentences manifest the Dharma Jewel, which are the Essence Greatness and Appearance Greatness among the three Greatnesses (Essence Greatness, Appearance Greatness, Function Greatness). Because Function Greatness is encompassed by the Buddha Jewel. 『What is mentioned as well』 has two meanings: first, the meaning of contradiction, manifesting that this Dharma Jewel and the preceding Buddha Jewel are two separate matters; second, the meaning of inclusion, not only respecting the preceding Function Greatness Buddha Jewel, but also respecting the Essence and Appearance Dharma Jewel. To manifest these two meanings, the word 『as well』 is placed. 『The body mentioned』 refers to the Buddha's three bodies (Dharma Body, Reward Body, Manifestation Body), which obtain the name 『that』 in relation to this Dharma Jewel. 『The essence and appearance mentioned』 refers to Essence Greatness and Appearance Greatness, which are the essence and appearance of the manifestation body (Buddha's manifested body) of the preceding Function Greatness Dharma Jewel. Therefore, it is said 『the essence and appearance of that body』. Among the four Dharmas of teaching, principle, practice, and result, it refers to manifesting the profound and perfect Dharma of principle and result. Therefore, the Buddha Jewel is mentioned.

而記其法。此句正出法寶體相。言法性者。顯此法寶非直與前佛為體相。亦與諸法而為體性。法之性故名為法性。言真如者。顯此法寶雖與諸法而為體性。不同諸法而有妄。實悉非虛妄故說為真。顯非實易故說為如。所言海者喻顯二義。一依喻顯義。法寶隨緣作諸法。性非妄實者。如大海水因風作波。波雖起盡。濕性無實。當知此中道理亦爾。二約喻顯德德。顯法寶。具德如海故。在常云。譬如深大海珍寶不盡等。乃至廣說。僧寶之中有其二句。于中初句舉有德人。僧通凡聖及大小乘。此中所歸大乘聖僧地上菩薩。隨修一行萬行舉成。其一一行皆等法界積功所得。以是故言無量功德人。能攝德故名為藏。下句顯人所依行位。如下論說。法力熏習是地前行。如實修行是地上行。滿足方便是地滿位。今舉地上兼記滿位。是故說言如實修行等。

論。為欲令眾生至佛種不斷故　述曰。此述意也。謂對三寶述造論意。文中四句。即為四義。初句顯其所為眾生。眾生雖多不過三聚。一邪定聚。十千劫前未起信者。二不定聚。十千劫中信未定者。三正定聚。十千劫后十住位人。今此為欲令眾生者。正被中間不定聚人。令其信心成決定故。兼通邪正二聚眾生。令當成信增解行故。此句顯其所除之障。障有二種。謂疑及執。由疑

【現代漢語翻譯】現代漢語譯本而記住它的方法。這句話正是闡述法寶的體相。說到法性，是表明此法寶不僅僅與之前的佛具有相同的體相，也與一切法具有相同的體性。因為是法的本性，所以稱為法性。說到真如，是表明此法寶雖然與一切法具有相同的體性，但不同於一切法而具有虛妄。真實且完全不是虛妄，所以說為真。顯示不是輕易改變的，所以說為如。所說的海，是比喻顯示兩種含義。一是通過比喻顯示意義，法寶隨著因緣而產生各種法，其本性不是虛妄的，如同大海水因為風而產生波浪，波浪雖然生起又消逝，但水的濕性沒有改變。應當知道這其中的道理也是如此。二是根據比喻顯示功德，功德顯示法寶，具備如海一般的功德，所以在《常》中說，『譬如深大海，珍寶取之不盡』等等，乃至廣泛地說明。僧寶之中有兩句話。其中第一句是舉出有德之人。僧包括凡夫、聖人以及大乘、小乘。這裡所歸屬的是大乘的聖僧，也就是地上菩薩。隨著修行一行而成就萬行，每一行都等同於法界，是積累功德所得來的。因此說為無量功德人。能夠攝取功德，所以稱為藏。下一句是顯示這些人所依據的修行位次。如下面的論述所說，法力熏習是地前行，如實修行是地上行，滿足方便是地滿位。現在舉出地上，兼記滿位。所以說『如實修行』等等。論：爲了使眾生到達佛種而不中斷的緣故。述曰：這是陳述意圖。所謂針對三寶陳述造論的意圖。文中四句，即為四種意義。第一句顯示所為的眾生。眾生雖然多，但不過三種聚集。一是邪定聚，一萬劫前還沒有生起信心的人。二是不定聚，一萬劫中信心還沒有確定的人。三是正定聚，一萬劫后十住位的人。現在這裡爲了使眾生，正是針對中間的不定聚的人，使他們的信心成為決定。兼顧邪定和正定兩種聚集的眾生，使他們將來成就信心，增長理解和修行。這句顯示所要去除的障礙。障礙有兩種，即懷疑和執著。由於懷疑

【English Translation】 English version And remember its method. This sentence precisely elucidates the substance and characteristics of the Dharma Jewel (Dharmaratna). Speaking of Dharma-nature (Dharmata), it reveals that this Dharma Jewel not only shares the same substance and characteristics with the previous Buddhas but also shares the same nature with all dharmas. Because it is the nature of Dharma, it is called Dharma-nature. Speaking of Suchness (Tathata), it reveals that although this Dharma Jewel shares the same nature with all dharmas, it differs from all dharmas in that it possesses no delusion. It is real and completely not false, therefore it is called True. It shows that it is not easily changed, therefore it is called Such. The mentioned 'sea' is a metaphor to reveal two meanings. First, to reveal the meaning through metaphor, the Dharma Jewel produces all dharmas according to conditions, and its nature is not false. Just as the water of the great sea produces waves because of the wind, although the waves arise and disappear, the wet nature of the water does not change. One should know that the principle within this is also like this. Second, to reveal merit through metaphor, the merit reveals the Dharma Jewel, possessing merits like the sea. Therefore, in 'Constant' it says, 'For example, in the deep sea, treasures are inexhaustible,' and so on, extensively explaining. Within the Sangha Jewel (Sangharatna) are two sentences. The first sentence mentions people with virtue. Sangha includes ordinary people, sages, Mahayana, and Hinayana. What is referred to here is the Mahayana holy Sangha, which is the Bodhisattvas on the ground (Bhumis). Following the practice of one act, myriad acts are accomplished, and each act is equal to the Dharma Realm, obtained through accumulated merit. Therefore, it is said to be people of immeasurable merit. Able to gather merit, therefore it is called Treasury. The next sentence reveals the stages of practice that these people rely on. As the following discourse says, the force of Dharma's influence is the practice before the ground, truly practicing is the practice on the ground, fulfilling the means is the stage of full ground. Now, mentioning the ground, it also records the full ground. Therefore, it says 'truly practicing' and so on. Treatise: In order to enable sentient beings to reach the Buddha-seed without interruption. Commentary: This states the intention. That is, stating the intention of writing the treatise in relation to the Three Jewels (Triratna). The four sentences in the text represent four meanings. The first sentence reveals the sentient beings for whom it is intended. Although there are many sentient beings, they are no more than three groups. First, the wrongly determined group (Mithyanityata-rāśi), those who have not yet developed faith before ten thousand kalpas. Second, the undetermined group (Aniyata-rāśi), those whose faith has not been determined within ten thousand kalpas. Third, the rightly determined group (Niyata-rāśi), those in the ten dwelling positions (Dasabhumi) after ten thousand kalpas. Now, this 'in order to enable sentient beings' is precisely aimed at the undetermined group in the middle, so that their faith becomes determined. It also includes the wrongly determined and rightly determined groups of sentient beings, so that they will develop faith, increase understanding, and practice in the future. This sentence reveals the obstacles to be removed. There are two kinds of obstacles, namely doubt and attachment. Due to doubt

迷真故失真樂。因執起妄而種苦因。故下論中顯示正義釋根本義令悟真樂。對治邪執離人我見令舍苦因。故言除疑舍邪執也。次第三句顯所成德位。令眾生依大乘教觀大乘理報大乘果發起大乘正信心行故。言起大乘正信。正信行者。即下論說三種發心四信五行。翻前疑故云信。翻前邪故云正。后句顯其所入之位。欲令得入種性位中定紹佛果。令自依法佛種相續能為他說。令法相續。令他佛種亦不斷絕。由其自他及正教法三種佛性得相續故。故云佛種不斷故也。

論曰。有法能起至是故應說　述曰。次下第二明正宗分。于中有二。初舉答許說。后正陳所說。此初也。言論曰者。簡論異經辨能詮教。有法等者。舉所詮法。顯有緣益。是故應說者。顯能詮教。應法說也。謂能詮教有此所詮。一心二門三大等法能起眾生大乘信根。此能詮教決定應說。大乘信者。即信己性。知心妄動無前境界。此信決定能持能長自及余善。故名信根。

論。說有五分　述曰。次下第二正陳所說。于中有三。初舉數總標。次依數列名。后依名辨相。次初也。

論。云何為五至勸修利益分　述曰。此數列名也。言不自起制必有由。名為因緣。部外余取故稱為分。由致既□略標經要令物生信。名立義分。宗要既略。次宜廣釋令其生

【現代漢語翻譯】現代漢語譯本：執迷於虛假，所以失去了真正的快樂。因為執著于虛妄而種下痛苦的根源。因此，下面的論述中顯示正義，解釋根本的意義，使人領悟真正的快樂。對治邪惡的執著，脫離人我和眾生的偏見，使人捨棄痛苦的根源。所以說『消除疑惑，捨棄邪惡的執著』。接下來的三句顯示所成就的德行和地位。使眾生依靠大乘的教義，觀察大乘的道理，獲得大乘的果報，發起大乘的正信和修行。所以說『發起大乘正信』。所謂『正信行』，就是下面的論述中所說的三種發心、四種信心、五種修行。翻轉之前的疑惑，所以稱為『信』；翻轉之前的邪惡，所以稱為『正』。最後一句顯示所進入的地位。想要使人進入種性位中，必定繼承佛的果位。使自己依法和佛的種子相續不斷，能夠為他人說法，使佛法相續不斷，使他人成佛的種子也不斷絕。由於自己、他人以及正教佛法這三種佛性得以相續不斷，所以說『佛種不斷絕』。

論曰：有法能起，至是故應說。述曰：接下來第二部分闡明正宗。其中分為兩部分：首先提出問題並允許解說，然後正式陳述所要解說的內容。這是第一部分。『論曰』，是簡別于其他經典，辨別能詮釋教義的論述。『有法等』，是舉出所詮釋的法，顯示有緣分和利益。『是故應說』，是顯示能詮釋教義，應該依法解說。意思是說，能詮釋的教義包含著所詮釋的內容，一心、二門、三大等法能夠發起眾生的大乘信根。這種能詮釋的教義絕對應該解說。所謂『大乘信』，就是相信自己的本性，知道心是虛妄的動搖，沒有之前的境界。這種信心必定能夠保持和增長自己和其餘的善行，所以稱為『信根』。

論：說有五分。述曰：接下來第二部分正式陳述所要解說的內容。其中分為三部分：首先列舉數量並總括標明，然後按照序列列出名稱，最後按照名稱辨別其相狀。這是第一部分。

論：云何為五，至勸修利益分。述曰：這是按照序列列出名稱。不是自己發起的制定必定有原因，這叫做『因緣』。在部外其餘地方選取，所以稱為『分』。由於內容既精要又概括，所以標明經典的要點，使眾生產生信心，這叫做『立義分』。宗要既然已經概括，接下來就應該廣泛地解釋，使他們產生

【English Translation】 English version: Being deluded by falsehood, one loses true joy. Because of clinging to delusion, one plants the seeds of suffering. Therefore, the following discourse reveals righteousness, explains the fundamental meaning, and enables people to realize true joy. It counteracts evil attachments, detaches from the views of self and others, and enables people to abandon the roots of suffering. Therefore, it is said, 'Eliminate doubts and abandon evil attachments.' The next three sentences reveal the accomplished virtues and position. It enables sentient beings to rely on the teachings of the Mahayana, observe the principles of the Mahayana, obtain the rewards of the Mahayana, and generate the right faith and practice of the Mahayana. Therefore, it is said, 'Generate the right faith of the Mahayana.' The so-called 'right faith practice' refers to the three kinds of aspiration, four kinds of faith, and five kinds of practices mentioned in the following discourse. Reversing the previous doubts, it is called 'faith'; reversing the previous evils, it is called 'right.' The last sentence reveals the position one enters. It aims to enable people to enter the stage of 'Gotra' (種性, lineage), and surely inherit the fruit of Buddhahood. It enables oneself to rely on the Dharma and the Buddha-seed to continue uninterruptedly, and to be able to preach the Dharma to others, so that the Dharma continues uninterruptedly, and the seeds of Buddhahood in others are also not cut off. Because the three kinds of Buddha-nature—self, others, and the right Dharma—can continue uninterruptedly, it is said, 'The Buddha-seed is not cut off.'

Treatise: 'There is a Dharma that can arise, therefore it should be spoken.' Commentary: Next, the second part clarifies the main doctrine. It is divided into two parts: first, raising the question and allowing explanation, and then formally stating what is to be explained. This is the first part. 'Treatise says' distinguishes it from other sutras, distinguishing the discourse that can explain the teachings. 'There is a Dharma, etc.' points out the Dharma to be explained, showing that there is affinity and benefit. 'Therefore it should be spoken' shows that the discourse that can explain the teachings should be explained according to the Dharma. It means that the discourse that can explain the teachings contains what is to be explained, and the Dharma of 'One Mind' (一心), 'Two Aspects' (二門), 'Three Greatnesses' (三大), etc., can arouse the Mahayana faith-root in sentient beings. This discourse that can explain the teachings should definitely be explained. The so-called 'Mahayana faith' is to believe in one's own nature, knowing that the mind is a false movement, without the previous realm. This faith will surely be able to maintain and increase one's own and other good deeds, so it is called 'faith-root'.

Treatise: 'It is said to have five parts.' Commentary: Next, the second part formally states what is to be explained. It is divided into three parts: first, listing the numbers and summarizing the marks, then listing the names according to the sequence, and finally distinguishing their appearances according to the names. This is the first part.

Treatise: 'What are the five, up to the part of encouraging practice and benefiting.' Commentary: This is listing the names according to the sequence. The formulation that is not initiated by itself must have a reason, which is called 'Hetu-pratyaya' (因緣, cause and condition). Taking from other places outside the section is called 'part'. Because the content is both essential and concise, it marks the essentials of the scriptures, so that sentient beings generate faith, which is called 'Establishing Meaning Part'. Since the essentials of the doctrine have been summarized, they should be widely explained next, so that they generate

解。名解釋分。依釋生解。次宜起行。令起行故名修行信分。雖示行儀。鈍根懈慢。舉益勸修。名勸修利益分。

論。初說因緣分　述曰。以下第三依名辨相。別釋第五分。即分為五。初因緣中復分為二。初標舉分名。后別顯其義。此初也。言因緣者是所以義所為義發起義。是因緣義。

論。問曰至而造此論　述曰。此下第二別顯其義。于中有四問答難通。此初句也。

論。答曰是因緣有八種　述曰。下答有三。初舉數總答。次依數辨義。后結答所問。此初也。

論。云何為八至利恭敬故　述曰。次第二依數辨義。別辨八因。即分為八。于中初一是總相因。其後七種是別相因。言總相者。有其三義。一通諸論而作。所以離苦得樂通諸論故。二通諸根而作。所為非唯為彼不定聚故。三通諸分而作。發起非唯正作立義因故。一切苦者。八苦三苦二生死苦。離此總別一切苦也。究竟樂者。無上菩提大涅槃樂。二乘所得非究竟故。非求等者。意顯論主自及眾生非求此等而造此論。

論。二者為欲至不謬故　述曰。次下七種是別相因。唯為此論作所以。故顯正所為非兼被故。唯為發起七處文故。所言如來根本義者。為即一心是本始覺。如來根本。本覺名如。始覺名來。始本不異名曰如來。由此眾

【現代漢語翻譯】解。名稱解釋部分。依據解釋產生理解。接下來應該開始修行。爲了使人開始修行，所以稱為修行信分。雖然展示了修行的儀軌，但對於根器遲鈍、懈怠的人，舉出利益來勸勉修行，稱為勸修利益分。

論。初說因緣分述曰。以下第三部分依據名稱來辨別其相狀，分別解釋第五部分，即分為五部分。首先，在因緣中又分為兩部分，先標舉分名，後分別顯示其意義。這是開始的部分。所說的『因緣』，是『所以』的意義，『所為』的意義，『發起』的意義，這就是因緣的意義。

論。問曰至而造此論述曰。以下第二部分分別顯示其意義，其中有四個問答來解決疑難。這是第一句。

論。答曰是因緣有八種述曰。下面的回答有三部分。首先，舉出數量總的回答。其次，依據數量來辨別意義。最後，總結回答所提出的問題。這是開始的部分。

論。云何為八至利恭敬故述曰。接下來第二部分依據數量來辨別意義，分別辨別八種因緣，即分為八部分。其中，第一個是總相因，其餘七種是別相因。所說的『總相』，有三種意義。第一，普遍適用於各種論著而作，因為離開痛苦獲得快樂是各種論著都共通的。第二，普遍適用於各種根器而作，因為所為的對象不僅僅是不定聚的人。第三，普遍適用於各個部分而作，因為發起不僅僅是確立意義的原因。『一切苦』，指的是八苦、三苦、二生死苦，離開這些總的、別的各種痛苦。『究竟樂』，指的是無上菩提大涅槃的快樂，二乘所得的快樂不是究竟的。『非求等者』，意思是說論主自己以及眾生不是爲了追求這些而造這部論著。

論。二者為欲至不謬故述曰。接下來下面的七種是別相因，僅僅是爲了這部論著而作為『所以』，所以顯示了正所為，而不是兼顧其他。僅僅是爲了發起七處文。所說的『如來根本義』，指的是即一心是本始覺，是如來的根本。本覺名為『如』，始覺名為『來』，始本不異，名為『如來』。由此眾

【English Translation】 Explanation. The section on explaining the names. Understanding arises based on the explanation. Next, one should begin practice. To cause people to begin practice, it is called the 'Faith and Practice' section. Although the rituals of practice are shown, for those of dull faculties and laziness, the benefits are listed to encourage practice, called the 'Encouragement of Practice and Benefits' section.

Treatise. The section on initially explaining the causes and conditions. Commentary: The following third part distinguishes the characteristics based on the names, separately explaining the fifth section, which is divided into five parts. First, within the causes and conditions, it is further divided into two parts: first, marking out the name of the section, and then separately showing its meaning. This is the beginning. The so-called 'causes and conditions' are the meaning of 'wherefore', the meaning of 'what is done', the meaning of 'arising', which is the meaning of causes and conditions.

Treatise. Question: 'Why' to 'and create this treatise'. Commentary: The following second part separately shows its meaning, which contains four questions and answers to resolve difficulties. This is the first sentence.

Treatise. Answer: 'These causes and conditions are of eight kinds'. Commentary: The following answer has three parts. First, listing the number as a general answer. Second, distinguishing the meaning according to the number. Finally, concluding the answer to the question raised. This is the beginning.

Treatise. 'What are the eight' to 'benefit and respect'. Commentary: The following second part distinguishes the meaning according to the number, separately distinguishing the eight causes and conditions, which are divided into eight parts. Among them, the first is the general characteristic cause, and the remaining seven are specific characteristic causes. The so-called 'general characteristic' has three meanings. First, it is universally applied to various treatises, because leaving suffering and obtaining happiness is common to all treatises. Second, it is universally applied to various faculties, because the object of what is done is not only those of the 'undetermined group'. Third, it is universally applied to each section, because arising is not only the cause of establishing meaning. 'All suffering' refers to the eight sufferings, the three sufferings, and the two sufferings of birth and death, leaving these general and specific sufferings. 'Ultimate bliss' refers to the bliss of unsurpassed Bodhi and great Nirvana, the bliss obtained by the two vehicles is not ultimate. 'Not seeking etc.' means that the author of the treatise himself and sentient beings are not creating this treatise to pursue these things.

Treatise. 'Second, to desire' to 'not mistaken'. Commentary: The following seven are specific causes, only for this treatise as 'wherefore', so it shows the correct purpose, not also covering others. Only to initiate the seven places of the text. The so-called 'fundamental meaning of Tathagata' refers to that one mind is the original and initial enlightenment, which is the root of the Tathagata. Original enlightenment is called '如 (Tathata)', initial enlightenment is called '來 (agata)', the initial and original are not different, called '如來 (Tathagata)'. From this, the masses

生雖有真理未起智。照如而非來。即以如來依心成故說是如來根本之義。如立義分及解釋中顯示正義解釋此義。令彼三賢諸眾生等觀智相應。故云正解。即對治邪執離人我見觀智離倒名為不謬。

論。三者為令至不退信故　述曰。善根成熟即是十方信終心之人。修十善根自分滿足。故云成熟。今為此人說解釋中發趣道相三種發心。令其進入初住已上住于大乘堪任修行不退信也。

論。四者為令至習信心故　述曰。善根微少即是十信中心之人。修十信善未滿足故。故云微少。為彼顯說修行分初四信四行。令其遍修到信滿位。故言修習信心也。

論。五者為是至出邪網故　述曰。十信初心有其三品。謂下中上。其下品人多惡業故。雖無修行而多障礙。為彼顯說修行分中禮拜諸佛懺悔等文。令其修行消惡業障。善談其心不令造惡。漸離癡慢惡業因也。

論。六者為示至二乘心過故　述曰。十信初心中品之人而有凡夫二乘心故。于趣大乘而為重過。為彼顯示止觀等文。令其修行而對治也。

論。七者為示至退信心故　述曰。十信初心上品之人。懼於惡世不見佛故難成信行意無退者。為彼顯說生凈土文。專念諸佛為緣。方便令生佛前。不退信也。

論。八者示至勸修行故　述曰。十信初心

【現代漢語翻譯】現代漢語譯本：即使眾生具有真理，但智慧尚未生起，照見真如卻不能真正契入。正因為依心才能成就如來，所以說這是如來根本的意義。如《立義分》及《解釋分》中所顯示的，正確地解釋這個意義，使那些三賢位的眾生等，觀行智慧相應，所以稱為『正解』。也就是對治邪見執著，遠離人我之見，觀行智慧遠離顛倒，稱為『不謬』。

論：第三，爲了使眾生達到不退轉的信心。述曰：善根成熟，指的是十信位即將結束的人，修習十善根已經足夠圓滿，所以說『成熟』。現在為這些人宣說《解釋分》中發起趨向菩提道的三種發心，使他們進入初住位以上，安住于大乘，堪能修行，達到不退轉的信心。

論：第四，爲了使眾生達到修習信心。述曰：善根微薄，指的是十信位中間階段的人，修習十信善根尚未圓滿，所以說『微少』。為他們開顯宣說《修行分》中最初的四信和四行，使他們普遍修習，達到信心圓滿的地位，所以說『修習信心』。

論：第五，爲了使眾生脫離邪見之網。述曰：十信位最初階段的人，有下、中、上三品。其中下品的人，由於惡業深重，雖然沒有修行，卻有很多障礙。為他們開顯宣說《修行分》中禮拜諸佛、懺悔等內容，使他們通過修行消除惡業障礙，善於調伏內心，不造作惡業，逐漸遠離愚癡、傲慢等惡業之因。

論：第六，爲了揭示凡夫和二乘（聲聞乘和緣覺乘）之心的過失。述曰：十信位最初階段中品的人，具有凡夫和二乘之心，這對於趣向大乘來說是嚴重的過失。為他們開顯宣說止觀等內容，使他們通過修行來對治這些過失。

論：第七，爲了揭示退失信心的情況。述曰：十信位最初階段上品的人，因為害怕惡世，見不到佛，難以成就信行，內心沒有退轉。為他們開顯宣說往生凈土的內容，專心憶念諸佛作為助緣，方便他們往生到佛前，達到不退轉的信心。

論：第八，揭示勸勉修行的意義。述曰：十信位最初階段的人

【English Translation】 English version: Even though beings possess truth, wisdom has not yet arisen, and seeing Suchness does not lead to genuine entry. It is precisely because the Tathagata (如來, Thus Come One) is accomplished through the mind that this is said to be the fundamental meaning of the Tathagata. As shown in the 'Establishing Meaning Section' and the 'Explanation Section', correctly explaining this meaning allows those beings in the Three Worthies positions (三賢, positions on the bodhisattva path) to align their contemplative wisdom. Therefore, it is called 'correct understanding'. It means counteracting wrong views and attachments, abandoning the view of self and others, and having contemplative wisdom free from delusion, which is called 'not mistaken'.

Treatise: Third, it is to enable beings to reach irreversible faith. Commentary: Maturing good roots refers to those who are about to complete the Ten Faiths (十信, ten stages of faith), having cultivated the ten wholesome roots to their own satisfaction. Therefore, it is called 'maturing'. Now, for these people, the Explanation Section speaks of the three types of aspiration that initiate the path, enabling them to enter the stage of Initial Abiding (初住, first stage of dwelling) and above, dwelling in the Mahayana (大乘, Great Vehicle), capable of practicing and attaining irreversible faith.

Treatise: Fourth, it is to enable beings to cultivate faith. Commentary: Meager good roots refer to those in the middle stages of the Ten Faiths, who have not yet fully cultivated the ten wholesome roots of faith. Therefore, it is called 'meager'. For them, it reveals and explains the initial four faiths and four practices in the Practice Section, enabling them to cultivate them universally until they reach the stage of complete faith. Therefore, it is said 'cultivating faith'.

Treatise: Fifth, it is to free beings from the net of wrong views. Commentary: Those in the initial stage of the Ten Faiths have three grades: lower, middle, and upper. Those of the lower grade have many evil deeds, and although they lack practice, they have many obstacles. For them, it reveals and explains the content of the Practice Section, such as prostrating to the Buddhas and repentance, enabling them to eliminate the obstacles of evil deeds through practice, skillfully subdue their minds, and not create evil deeds, gradually abandoning the causes of ignorance, arrogance, and evil deeds.

Treatise: Sixth, it is to show the faults of the minds of ordinary people and those of the Two Vehicles (二乘, Shravakayana and Pratyekabuddhayana). Commentary: Those of the middle grade in the initial stage of the Ten Faiths have the minds of ordinary people and those of the Two Vehicles, which is a serious fault for those who aspire to the Mahayana. For them, it reveals and explains the content of cessation and contemplation (止觀, shamatha-vipassana), enabling them to counteract these faults through practice.

Treatise: Seventh, it is to show the situation of losing faith. Commentary: Those of the upper grade in the initial stage of the Ten Faiths fear the evil world and not seeing the Buddha, making it difficult to accomplish faith and practice, and their minds do not retreat. For them, it reveals and explains the content of being born in the Pure Land, focusing on mindfulness of the Buddhas as a supporting condition, making it easier for them to be born before the Buddha and attain irreversible faith.

Treatise: Eighth, it reveals the meaning of encouraging practice. Commentary: Those in the initial stage of the Ten Faiths

三品之人初修行故退易進難。為彼顯說勸修利益。舉彼損益勸令修舍。言示利益勸修行等。

論。有如是因緣所以造論　述曰。前成依數辨義。此即結答所問。

論。問曰至何須重說　述曰。此第三難也謂前八因所說之諸立義分等諸義等諸經中具有。皆為眾生離苦得樂。今造此論重說彼法。豈非為求名利等邪。以是故言何須重說。

論。答曰至解緣別　述曰。自下第四通其所難。于中有二。初略通所難。次廣破疑情。后結明此論。此初也。修多羅中雖有此法者。舉彼問辭縱其所難。眾生已下答其所難奪彼疑情。根行不等者。顯根異同。根謂根性。行謂心行。根有利鈍。心示廣略。故言眾生根行不等。受解緣別者。顯緣增微。緣有二種。一人。二法。人謂如來及佛弟子。法謂經論廣略文義。依此二緣勝緣劣受解故。言受解緣別。根勝緣強雖不假論。根微緣劣寧度論乎。

論。所謂如來至則不須論　述曰。次下第二廣破疑情。于中有二。初顯根緣俱勝不須造論。后顯根緣差別必須于論。此初也。其初二句舉彼勝時以明根勝。能說人下舉佛三業以顯緣強。色業勝者。具相好故。心業勝者。知根器故語業勝者。圓音演故。根緣既勝。此時尚無□□之經。何更須論。圓音一演異類解者。謂佛音聲無障無

【現代漢語翻譯】現代漢語譯本：對於那些修行尚淺，容易退步而難以進步的下等根器之人，佛陀會特別開示，勸勉他們修行所能獲得的利益，並指出放棄修行所會遭受的損失，以此勸導他們修習佛法，捨棄惡行。通過言語展示修行的益處，勸勉他們精進修行等等。

論：有這樣的因緣，所以才造此論。述曰：前面已經依據數量辨析了義理，這裡是總結回答之前提出的問題。

論：問：既然如此，為何還要重複闡述？述曰：這是第三個疑問。前面八個原因所說的各種立義、分等諸義，以及各種經典中已經具備的內容，都是爲了讓眾生脫離痛苦，獲得快樂。現在造這部論，重複闡述這些法義，難道不是爲了追求名利等嗎？因此才說，為何還要重複闡述？

論：答：因為眾生的根性和接受理解的因緣不同。述曰：下面是第四部分，用來解答之前的疑問。這部分分為三個小部分：首先是簡略地解答疑問，然後是廣泛地破除疑惑，最後是總結說明此論的意義。這裡是第一部分。即使修多羅（Sutra）中已經有這些法義，這裡還是先提出對方的疑問，縱容他們的詰難。『眾生』以下是回答他們的疑問，消除他們的疑惑。『根行不等』，是說明根器的差異。根是指根性，行是指心行。根器有利鈍之分，心行有廣略之別。所以說眾生的根器和心行不同。『受解緣別』，是說明接受理解的因緣有強弱之分。因緣有兩種：一是人，二是法。人是指如來（Tathagata）以及佛陀的弟子，法是指經論的廣略文義。依據這兩種因緣，因緣殊勝或低劣，接受理解也會不同。根器殊勝，因緣強大，自然不需要論述；但根器微弱，因緣低劣，又怎麼能不依靠論述呢？

論：如果如來在世，根器和因緣都殊勝，那就不需要論了。述曰：下面是第二部分，廣泛地破除疑惑。這部分分為兩個小部分：首先是說明根器和因緣都殊勝的情況下，不需要造論；然後是說明根器和因緣存在差異的情況下，必須造論。這裡是第一部分。前面的兩句是舉出殊勝的情況，來說明根器的殊勝。『能說人』以下是舉出佛陀的身、口、意三業，來說明因緣的強大。身業殊勝，是因為具足相好；意業殊勝，是因爲了解眾生的根器；語業殊勝，是因為以圓滿的聲音演說佛法。根器和因緣都殊勝，即使當時還沒有□□的經典，又何須造論呢？『圓音一演異類解』，是指佛陀的聲音沒有障礙，沒有...

【English Translation】 English version: For those of the three inferior types who are beginners in practice, prone to regression and finding progress difficult, the Buddha explicitly explains and encourages them with the benefits of cultivation, pointing out the losses incurred by abandoning practice, thereby exhorting them to cultivate Dharma and abandon evil deeds. By demonstrating the advantages of practice through words, they are encouraged to diligently cultivate and so on.

Treatise: There are such causes and conditions, therefore this treatise is composed. Commentary: The previous section analyzed the meaning based on numbers. This section concludes by answering the questions raised earlier.

Treatise: Question: Since this is the case, why is it necessary to repeat the explanation? Commentary: This is the third difficulty. The various established meanings, classifications, and other meanings mentioned in the previous eight reasons, as well as the content already present in various sutras, are all for the purpose of liberating sentient beings from suffering and attaining happiness. Now, composing this treatise and repeating these Dharma teachings, isn't it for the sake of pursuing fame and profit? Therefore, it is said, why is it necessary to repeat the explanation?

Treatise: Answer: Because sentient beings' faculties and conditions for understanding differ. Commentary: The following is the fourth part, used to answer the previous questions. This part is divided into three subsections: first, a brief answer to the questions; then, a broad refutation of doubts; and finally, a summary explanation of the meaning of this treatise. This is the first part. Even if these Dharma teachings are already present in the Sutras, here we first raise the opponent's questions, indulging their challenges. 'Sentient beings' below is answering their questions, dispelling their doubts. 'Faculties and practices are unequal' explains the differences in faculties. Faculties refer to inherent nature, and practices refer to mental activities. Faculties have sharp and dull distinctions, and mental activities have broad and concise differences. Therefore, it is said that sentient beings' faculties and practices are different. 'Conditions for reception and understanding differ' explains that the conditions for reception and understanding have strong and weak distinctions. There are two types of conditions: one is people, and the other is Dharma. People refer to the Tathagata (如來) and the Buddha's disciples, and Dharma refers to the broad and concise meanings of the sutras and treatises. Based on these two conditions, whether the conditions are superior or inferior, the reception and understanding will also be different. If the faculties are superior and the conditions are strong, then naturally there is no need for discussion; but if the faculties are weak and the conditions are inferior, how can one not rely on discussion?

Treatise: If the Tathagata (如來) is in the world, and both faculties and conditions are superior, then there is no need for a treatise. Commentary: The following is the second part, broadly refuting doubts. This part is divided into two subsections: first, explaining that in the case where both faculties and conditions are superior, there is no need to compose a treatise; and then explaining that in the case where faculties and conditions are different, it is necessary to compose a treatise. This is the first part. The preceding two sentences cite the superior situation to illustrate the superiority of the faculties. 'The person who can speak' below cites the Buddha's three karmas of body, speech, and mind to illustrate the strength of the conditions. The karma of the body is superior because it is endowed with auspicious marks; the karma of the mind is superior because it understands sentient beings' faculties; the karma of speech is superior because it expounds the Dharma with a perfect sound. If the faculties and conditions are both superior, even if there were no □□ scriptures at that time, what need would there be for a treatise? 'A perfect sound is uttered, and different beings understand' refers to the fact that the Buddha's voice has no obstacles, no...

礙一即一切一切即一。以一切音即一音故。能以一音說一切法無不顯了。又以一音即一切故。能以一音作一切音無不究盡。然一一音悉遍法界。而其音韻恒不雜亂。若此音聲曲而不遍。音而非圓。若由等遍失其音曲。即圓非音。然今不壞曲而等遍。不動遍而善韻。由是義故方成圓音。故佛音聲名語具足。乃令眾生異類等解也。

論。若如來至而取解者　述曰。此下第二顯緣差別必依于論。于中別顯四種根性。即分為四。此初具足二持根性。最利根者依廣經緣而能取解。言自力者即智力。由自智力自依廣經而能解義不假論故。

論。或有眾生至而多解者　述曰。此即第二義持根性。此利根者依略聞緣而廣解義法。不多聞諸經文句而多解者。亦是自智。是故論言亦以自力。

論。或有眾生至而得解者　述曰。此即第三文持根性。此鈍根者自無智故。不自依經而能解義理。以文持能依廣論依他取解。

論。自有眾生至能取解者　述曰。此即第四俱□二持最鈍根者。重文持故復以廣論文多為煩。其心唯樂□□。而行唯無依。于文約義豐略論取解。故言心樂總持等也。

論。如是此論至應說此論　述曰。前來已說廣破疑情。此即第三結明此論。如是根性差別既爾。此論為彼第四人故。總攝如來廣

【現代漢語翻譯】現代漢語譯本：一即一切，一切即一。因為一切音聲即一音聲的緣故，能以一音聲宣說一切法，沒有不顯現明白的。又因為一音聲即一切音聲的緣故，能以一音聲作出一切音聲，沒有不窮盡透徹的。然而每一個音聲都普遍充滿法界，而其音韻始終不雜亂。如果此音聲彎曲而不普遍，是音而非圓滿。如果因為追求普遍而失去其音韻的曲調，就是圓滿而非音聲。然而現在不破壞曲調而普遍，不動搖普遍而善於音韻。因為這個緣故才成就圓音。所以佛的音聲名為語具足，乃是令眾生不同種類都能理解。

論：如果如來親自來才理解的人。述曰：下面第二段顯示因緣差別必定依據于論。其中分別顯示四種根性，即分為四類。這是最初具足兩種持根性。最利根的人依靠廣博的經典因緣而能夠理解。說『自力』就是智力。由於自己的智力，自己依靠廣博的經典而能夠理解意義，不需要依靠論著的緣故。

論：或者有眾生聽聞后才理解，而且理解很多的人。述曰：這是第二種義持根性。這種利根的人依靠略微聽聞的因緣而廣泛理解意義。不多聽聞諸經文句而理解很多的人，也是依靠自己的智慧。所以論中說也依靠自力。

論：或者有眾生學習后才理解的人。述曰：這是第三種文持根性。這種鈍根的人因為自己沒有智慧，不自己依靠經典而能夠理解意義。以文持的能力依靠廣博的論著，依靠他人來理解。

論：自有眾生學習后才能理解的人。述曰：這是第四種俱□二持，是最鈍根的人。因為重視文句的記憶，又認為廣博的論著文字太多很煩瑣，他們的心只喜歡□□，而行為沒有依據。對於文字簡略意義豐富的論著才能理解。所以說心喜歡總持等等。

論：像這樣，這部論著，應該說這部論著。述曰：前面已經說了廣泛破除疑慮。這是第三段總結說明這部論著。像這樣根性差別既然如此，這部論著是爲了第四種人，總攝如來廣

【English Translation】 English version: 'One is all, all is one.' Because all sounds are one sound, one can use one sound to expound all Dharmas, without anything not being clearly revealed. Moreover, because one sound is all sounds, one can use one sound to create all sounds, without anything not being thoroughly exhausted. However, each and every sound pervades the entire Dharma Realm, and its tones are always not mixed up. If this sound is crooked and not universal, it is a sound but not complete. If one loses its tonal variations in the pursuit of universality, it is complete but not a sound. However, now it does not destroy the variations while being universal, and it does not move the universality while being good at tones. It is because of this reason that the complete sound is achieved. Therefore, the Buddha's sound is called 'speech complete,' which enables all kinds of beings to understand.

Treatise: 'If the Tathagata arrives and then one understands.' Commentary: 'The following second section shows that the differences in conditions must rely on the treatise. Among them, four kinds of faculties are separately shown, which are divided into four categories. This is the initial complete possession of two holding faculties. The person with the sharpest faculties can understand by relying on the broad sutra conditions. Saying 'self-power' is intellectual power. Because of one's own intellectual power, one can understand the meaning by relying on the broad sutras, without needing to rely on treatises.'

Treatise: 'Or there are beings who understand after hearing, and understand a lot.' Commentary: 'This is the second kind of meaning-holding faculty. This person with sharp faculties understands the meaning broadly by relying on slightly hearing the conditions. The person who does not hear many sutra sentences but understands a lot also relies on their own wisdom. Therefore, the treatise says that it also relies on self-power.'

Treatise: 'Or there are beings who understand after learning.' Commentary: 'This is the third kind of text-holding faculty. This person with dull faculties cannot understand the meaning by relying on the sutras themselves because they do not have wisdom. With the ability to hold the text, they rely on broad treatises and rely on others to understand.'

Treatise: 'There are beings who can only understand after learning.' Commentary: 'This is the fourth kind of both □ two holdings, which is the person with the dullest faculties. Because they value the memory of sentences, and also think that broad treatises have too many words and are cumbersome, their minds only like □□, and their actions have no basis. They can only understand treatises that are concise in text and rich in meaning. Therefore, it is said that the mind likes total holding, etc.'

Treatise: 'Like this, this treatise, one should speak this treatise.' Commentary: 'The previous section has already spoken of broadly dispelling doubts. This is the third section summarizing and explaining this treatise. Since the differences in faculties are like this, this treatise is for the fourth kind of person, summarizing the Tathagata's broad'

大義等。心法廣包故名廣大。二門互融故名深法。三大無際故曰無邊。是佛所證真實理故說是如來廣大深法無邊義等。此所證說散在諸經。略皆辨說故言總攝。

論。已說因緣分次說立義分　述曰。次下第二明立義分。于中有二。初結前起后。后正陳法義。此初也。

論。摩訶衍者。總說有二種　述曰。此下正陳法義。于中有三。初標總開別。次寄句列名。后依名辨相。此初也。總者略也。大乘之理有無量門。今總略說有其二種。

論。云何為二至二者義　述曰。此寄句列名也。法者體也。謂即一心持自性故。軌生智故。名義體故。名之為法。義謂名義。即三大等。依於心體顯其大乘差別之義。然此法義。法多在因。約生說故。義多在果。顯凈用故。法通染凈。□二門故。義唯通凈。唯所顯故。

論。所言法者謂眾生心　述曰。次下第三依名辨相。于中有二。先法。后義。法中有二。初就體總立。后依門別立。總中有三。初總出法體。次辨法功能。后釋其法名。此初也。此中心者。如來藏心而名法者。為乘體故。謂具隨流不變之義。能含二門攝三大故。即大乘體故。名為法。

論。是心則攝至出世間法　述曰。此辨法功能也。謂此一心體相無礙。染凈同依。隨流返流唯賴此心。是故能

【現代漢語翻譯】現代漢語譯本：大義等等。心法廣大包容，所以叫做廣大。二門互相融合，所以叫做深法。三大無邊無際，所以叫做無邊。這是佛所證悟的真實道理，所以說是如來廣大深法無邊義等等。這些所證悟和宣說的內容散佈在各種經典中，這裡簡略地辨析說明，所以說總攝。

論：已經說了因緣分，接下來解說立義分。述曰：接下來第二部分闡明立義分。其中有兩部分。首先是總結前文，引出後文。然後正式陳述法義。這裡是第一部分。

論：摩訶衍（Mahayana，大乘）者，總的說來有兩種。述曰：接下來正式陳述法義。其中有三部分。首先是標出總綱，展開類別。其次是借用語句列出名稱。最後是依據名稱辨析體相。這裡是第一部分。總，是概括的意思。大乘的道理有無量法門，現在總括簡略地說有兩種。

論：什麼是二？到二者的意義。述曰：這裡是借用語句列出名稱。法，是本體的意思。指的是一心持守自身體性。軌範產生智慧。名、義、體，所以稱之為法。義，指的是名義，也就是三大等等。依靠心體來顯現大乘差別的意義。然而這法義，法多在因上，就生起而言。義多在果上，顯現清凈作用而言。法貫通染凈，因為是二門。義只貫通清凈，因為是所顯現的。

論：所說的法，指的是眾生心。述曰：接下來第三部分依據名稱辨析體相。其中有兩部分。先是法，后是義。法中有兩部分。首先就本體總的建立。然後依據門別立。總的建立中有三部分。首先總的提出法體。其次辨析法的功能。最後解釋法的名稱。這裡是第一部分。這裡的心，指的是如來藏心，而稱之為法，是因為作為乘的本體。指的是具有隨順流轉和不變的意義。能夠包含二門，攝持三大，所以就是大乘的本體，所以稱為法。

論：是心就攝持乃至出世間法。述曰：這裡是辨析法的功能。指的是這一心體相無礙，染凈共同依止。隨順流轉和返回本源都依賴於這個心，所以能夠……

【English Translation】 English version: Great meaning and so on. The mind-dharma is vast and all-encompassing, hence it is called 'great'. The two gates interpenetrate, hence it is called 'profound dharma'. The three great aspects are boundless, hence it is called 'unbounded'. This is the true principle realized by the Buddha, hence it is said to be the Tathagata's (如來，Thus Come One) great, profound, and unbounded meaning and so on. These realized and spoken contents are scattered in various sutras, and are briefly analyzed and explained here, hence it is said to be a general summary.

Treatise: Having spoken of the causal conditions division, next explaining the establishing meaning division. Commentary: Next, the second part clarifies the establishing meaning division. There are two parts within it. First, summarizing the previous and introducing the following. Then, formally stating the dharma meaning. This is the first part.

Treatise: Mahayana (摩訶衍，Great Vehicle), generally speaking, has two kinds. Commentary: Next, formally stating the dharma meaning. There are three parts within it. First, marking the general outline and unfolding the categories. Second, borrowing phrases to list the names. Finally, based on the names, analyzing the characteristics. This is the first part. 'General' means concise. The principles of Mahayana have countless gates, now generally and concisely speaking, there are two kinds.

Treatise: What are the two? To the meaning of the two. Commentary: Here is borrowing phrases to list the names. Dharma (法) means substance. It refers to the one mind upholding its own nature. It regulates the arising of wisdom. Name, meaning, and substance, hence it is called dharma. Meaning refers to name and meaning, which are the three great aspects and so on. Relying on the mind-substance to manifest the different meanings of Mahayana. However, this dharma-meaning, dharma is mostly on the cause, in terms of arising. Meaning is mostly on the effect, in terms of manifesting pure function. Dharma pervades defilement and purity, because it is the two gates. Meaning only pervades purity, because it is what is manifested.

Treatise: What is called dharma refers to the mind of sentient beings. Commentary: Next, the third part analyzes the characteristics based on the names. There are two parts within it. First is dharma, then is meaning. There are two parts within dharma. First, generally establishing based on the substance. Then, establishing separately based on the gates. There are three parts within the general establishment. First, generally presenting the dharma-substance. Second, analyzing the function of the dharma. Finally, explaining the name of the dharma. This is the first part. The mind here refers to the Tathagatagarbha (如來藏，Tathagata-womb) mind, and it is called dharma because it serves as the substance of the vehicle. It refers to having the meaning of following the flow and not changing. It can contain the two gates and hold the three great aspects, so it is the substance of Mahayana, hence it is called dharma.

Treatise: This mind encompasses even the supramundane dharma. Commentary: Here is analyzing the function of the dharma. It refers to this one mind, whose substance and characteristics are unobstructed, defilement and purity both rely on it. Following the flow and returning to the source both rely on this mind, so it can...

攝世出世法。若謂隨流本覺及隨流成不覺。能攝世間法。若不變之本覺及返流之始覺。能攝出世間法。今此唯約生滅門說真門。含融染凈同故。而下真門攝一切者。以彼理事不相離故。由無隨緣成染義故。非攝世間出世間法。

論。依於此心顯示摩訶衍義　述曰。此釋其法名也。謂依於此法體之心顯三大等大乘名義。

論。何以故。述曰。上總立竟。次下第二依門別立。于中有二。先責總立難。后開別釋成。此初也。心通染凈。大乘唯凈。如何此心顯大乘義。

論。是心真如至體相用故　述曰。此開別釋成也。大乘唯凈。彼凈相用必對深成。即以一心具含染凈故。能顯示自體相用。廢染之時無凈相用故。通染者能顯凈義。如何能示三大乘義。此心絕相則是真如。而以言說所顯義相則一心體之真如相故。此真相顯示心體。是心隨緣所成生滅。而此生滅所藉因緣及此生滅粗細相狀皆依自體而得成故。故生滅等能示自體。此生滅等有染相。故能示體上性功德相。是生滅等染別業用能示自體諸凈業用。既此所示自體相用為大乘義故說依心。顯大乘義以心真如。是不起門與所示體無別異故。云即示。體以無染故不示相用。以生滅等是起動門能所示別故。言能示。以有染故通示大乘自體相用。

論。所言

【現代漢語翻譯】現代漢語譯本：攝取世間法和出世間法。如果說隨順流轉的本覺以及隨順流轉而成就的不覺，能夠攝取世間法。如果說不變的本覺以及返回流轉的始覺，能夠攝取超脫世間的出世間法。現在這裡只是就生滅門來說真如門，因為它包含融合了染污和清凈的相同屬性。而下面所說的真如門能夠攝取一切，是因為理和事不相分離的緣故。由於沒有隨順因緣而成就染污的含義，所以不能夠攝取世間法和出世間法。

論：依據這個心來顯示摩訶衍（Mahayana，大乘）的意義。述曰：這是解釋這個法的名稱。意思是說，依據這個法體的心來顯示三大等等大乘的名義。

論：為什麼呢？述曰：上面是總體的建立。接下來是第二部分，依據不同的門來分別建立。其中有兩部分，先是責難總體的建立，然後是展開分別的解釋來完成。這是第一部分。心同時具有染污和清凈的屬性，而大乘唯有清凈的屬性。如何用這個心來顯示大乘的意義呢？

論：因為這個心具有真如（Tathata，如如）的體相和作用。述曰：這是展開分別的解釋來完成。大乘唯有清凈的屬性，那清凈的體相和作用必定是相對深刻而成就的。就是用一心同時包含染污和清凈的屬性，所以能夠顯示自體、體相和作用。廢除染污的時候就沒有清凈的體相和作用。所以，具有染污屬性的心能夠顯示清凈的意義。如何能夠顯示三大乘的意義呢？這個心斷絕了表相就是真如，而用言語所顯示的意義表相就是一心本體的真如表相。因此，這個真如表相顯示了心的本體。這個心是隨順因緣所成就的生滅，而這個生滅所憑藉的因緣以及這個生滅的粗細表相都是依靠自體而得以成就的。所以，生滅等等能夠顯示自體。這個生滅等等具有染污的表相，所以能夠顯示本體上的性功德表相。這個生滅等等的染污差別業用能夠顯示自體諸多的清凈業用。既然這個所顯示的自體、體相和作用是大乘的意義，所以說依據心來顯示大乘的意義。因為心的真如是不起門，和所顯示的本體沒有差別，所以說『即示』。本體因為沒有染污，所以不顯示體相和作用。因為生滅等等是起動門，能夠顯示差別，所以說『能示』。因為它具有染污，所以能夠普遍顯示大乘的自體、體相和作用。

論：所說的

【English Translation】 English version: It encompasses mundane and supramundane dharmas. If it is said that the fundamentally enlightened state that follows the flow, and the non-enlightened state that is achieved by following the flow, can encompass mundane dharmas. If it is said that the unchanging fundamental enlightenment and the initial enlightenment that reverses the flow can encompass supramundane dharmas. Here, we are only discussing the True Thusness (Tathata) gate in terms of the arising and ceasing gate, because it contains and integrates the same attributes of defilement and purity. And the True Thusness gate mentioned below can encompass everything because principle and phenomena are inseparable. Because there is no meaning of achieving defilement by following conditions, it cannot encompass mundane and supramundane dharmas.

Treatise: Based on this mind, the meaning of Mahayana (Great Vehicle) is revealed. Commentary: This explains the name of this dharma. It means that based on the mind of this dharma body, the names and meanings of the three great aspects of Mahayana are revealed.

Treatise: Why? Commentary: The above is the overall establishment. Next is the second part, establishing separately based on different gates. There are two parts, first questioning the overall establishment, and then unfolding separate explanations to complete it. This is the first part. The mind has both defiled and pure attributes, while Mahayana only has pure attributes. How can this mind reveal the meaning of Mahayana?

Treatise: Because this mind has the substance, characteristics, and function of True Thusness (Tathata). Commentary: This unfolds separate explanations to complete it. Mahayana only has pure attributes, so the pure substance, characteristics, and function must be relatively profound and achieved. It is with one mind simultaneously containing defiled and pure attributes, so it can reveal the self-nature, characteristics, and function. When defilement is abolished, there are no pure characteristics and function. Therefore, the mind with defiled attributes can reveal the meaning of purity. How can it reveal the meaning of the three Mahayanas? This mind, when it is devoid of appearances, is True Thusness, and the meaning appearance revealed by words is the True Thusness appearance of the one mind's essence. Therefore, this True Thusness appearance reveals the essence of the mind. This mind is arising and ceasing achieved by following conditions, and the conditions upon which this arising and ceasing relies, as well as the coarse and fine appearances of this arising and ceasing, are all achieved based on the self-nature. Therefore, arising and ceasing, etc., can reveal the self-nature. This arising and ceasing, etc., has defiled appearances, so it can reveal the substance and meritorious attributes on the essence. The defiled and differentiated karmic functions of this arising and ceasing, etc., can reveal the many pure karmic functions of the self-nature. Since the self-nature, characteristics, and function revealed are the meaning of Mahayana, it is said that the meaning of Mahayana is revealed based on the mind. Because the True Thusness of the mind is the non-arising gate, and there is no difference from the revealed essence, it is said 'is revealed'. The essence does not reveal characteristics and function because it is without defilement. Because arising and ceasing, etc., is the activating gate, it can reveal differences, so it is said 'can reveal'. Because it has defilement, it can universally reveal the self-nature, characteristics, and function of Mahayana.

Treatise: What is said

義者則有三種　述曰。前釋法竟。次下釋義。于中有二。先辨大義。后顯乘義。前中亦二。先標。后釋。此初標也。

論。云何三至不增減故　述曰。次下別別釋三大。即分為三。一切法者則染凈也。謂心真如染凈通依故名平等。由平等故在凡加。染而不增。在聖染。染而不減。故名體大也。

論。二者相大至性功德故　述曰。如來藏者有其二義。一者空。謂如來性空無念故。二不空。謂如來藏具性德故。此是眾生如來果性具二義故名之為藏。一攝故名藏。能攝果德。又為佛智所攝藏故。二隱故名藏。未出經時為諸煩惱所隱覆故。言功德者。智光明等照用曰功。離唸曰德。而言性者。在真性故。本性有故。無異性故。言無量者。無數量故。無限量故。無心量故。即如來藏具足此相故名相大。

論。三者用大至善因果故　述曰。然用有二。一者因用。內外凡聖菩薩利益。二者果用。佛果三身普別勝益。此用能發有漏善者名生世間善因果也。能發眾生無漏善者名出世間善因果也。此因果益用起自真善無不生故名用大。

論。一切諸佛至如來地故　述曰。此釋乘義。一切諸佛本所乘者。標果望因以釋乘義。即是顯其能乘所乘。由乘此乘成正覺故。菩薩乘此到佛地者。舉因望果以成運義。此即顯其能

【現代漢語翻譯】現代漢語譯本：義有三種。解釋說：前面解釋了法，接下來解釋義。義中有二：先辨別大義，后彰顯乘義。辨別大義中也有二：先標出，后解釋。這裡是最初的標出。

論：什麼是三至不增減的緣故？解釋說：接下來分別解釋三大，即分為三。一切法，指的是染凈。說心真如染凈都依附於它，所以名為平等。因為平等，所以在凡夫增加染污而不增加，在聖人減少染污而不減少，所以名為體大。

論：二者相大至性功德的緣故？解釋說：如來藏有兩種含義。一是空，指如來性空無念的緣故。二是不空，指如來藏具有性功德的緣故。這是眾生如來果性具備空與不空兩種含義，所以名為藏。一是攝，所以名為藏，能夠攝取果德，又被佛智所攝藏。二是隱，所以名為藏，未出經時被各種煩惱所隱覆。所說的功德，是智光明等照用為功，離念為德。所說的性，是在真性中的緣故，本性具有的緣故，沒有異性的緣故。所說的無量，是沒有數量的緣故，沒有**的緣故，沒有心量（分別思量）的緣故。即如來藏具足這些相，所以名為相大。

論：三者用大至善因果的緣故？解釋說：用有兩種。一是因用，內外凡聖菩薩的利益。二是果用，佛果三身普遍而特別的利益。這種用能引發有漏善，名為生世間善因果。能引發眾生無漏善，名為出世間善因果。這種因果利益的用，從真善中產生，沒有不生的，所以名為用大。

論：一切諸佛至如來地的緣故？解釋說：這是解釋乘義。一切諸佛本來所乘的，標出果來望因，以此解釋乘義。就是彰顯其能乘和所乘。因為乘此乘而成正覺。菩薩乘此到達佛地，舉出因來望果，以此成就運載的意義。這就是彰顯其能。

【English Translation】 English version: The meaning has three aspects. Explanation: Having explained the Dharma previously, next is the explanation of meaning. Within meaning, there are two aspects: first, distinguishing the great meaning; second, revealing the meaning of the vehicle (乘, chéng). Within distinguishing the great meaning, there are also two aspects: first, stating; second, explaining. This is the initial statement.

Treatise: What is the reason for 'three-to' without increase or decrease? Explanation: Next, each of the three greatnesses is explained separately, that is, divided into three. 'All dharmas' refers to defilement and purity. It means that the true nature of mind (心真如, xīn zhēn rú) relies on both defilement and purity, hence it is called equality. Because of equality, in ordinary beings, adding defilement does not increase it; in sages, reducing defilement does not decrease it; therefore, it is called the greatness of essence (體大, tǐ dà).

Treatise: Second, the greatness of characteristics (相大, xiàng dà) is due to the nature's merits. Explanation: The Tathagatagarbha (如來藏, rú lái zàng) has two meanings. First, emptiness, meaning that the nature of the Tathagata is empty and without thought. Second, non-emptiness, meaning that the Tathagatagarbha possesses inherent merits. This is because the fruit-nature of sentient beings and the Tathagata possesses both meanings, hence it is called 'garbha' (藏, zàng). First, it is called 'garbha' because of its ability to contain, able to contain the merits of the fruit, and also because it is contained and stored by the Buddha's wisdom. Second, it is called 'garbha' because of its hiddenness, being concealed by various afflictions before emerging from the scriptures. 'Merits' refer to the function of illuminating and using wisdom and light, while 'virtue' (德, dé) refers to being free from thought. 'Nature' refers to being in the true nature, possessing the original nature, and having no different nature. 'Immeasurable' refers to being without number, without **, and without mental measurement (心量, xīn liáng). That is, the Tathagatagarbha possesses these characteristics, hence it is called the greatness of characteristics.

Treatise: Third, the greatness of function (用大, yòng dà) is due to the wholesome cause and effect. Explanation: There are two kinds of function. First, the function of cause, benefiting ordinary beings, sages, and Bodhisattvas both internally and externally. Second, the function of fruit, the universal and distinct benefits of the three bodies (三身, sān shēn) of the Buddha-fruit. This function can generate wholesome conditioned (leaky) deeds, called the wholesome cause and effect of generating worldly benefits. It can generate wholesome unconditioned (leakless) deeds for sentient beings, called the wholesome cause and effect of transcending the world. This function of cause and effect arises from true goodness, and nothing is not generated from it, hence it is called the greatness of function.

Treatise: All Buddhas reach the Tathagata-ground. Explanation: This explains the meaning of the vehicle. What all Buddhas originally ride upon, marking the fruit and looking towards the cause, is used to explain the meaning of the vehicle. That is, it reveals what can be ridden and what is ridden upon. Because of riding this vehicle, one attains perfect enlightenment. Bodhisattvas ride this to reach the Buddha-ground, raising the cause and looking towards the fruit, thereby achieving the meaning of conveyance. This reveals what can be.

運所運。以能運因而至果故。

論已說立義分次說解釋分　述曰。次下第三明解釋分。于中有二。初結前起后。后正明解釋。此初也。

論。解釋有三種　述曰。正明解釋。于中有三。初舉數總標。次依數列名。后依名辨相。此初也。

論。云何為三至發趣道相　述曰。此依數列名也。顯示正義。所立大乘法義所顯非邪故名正義。以教辨明故名顯示。正理既陳。情惑斯建。故有第二對治邪執。二見妄著故名邪執。以教令除名曰對治。邪執既除依階趣正。故有第三發趣道相。本覺虛通目之為道。起行向之名為發趣。之狀名之為相。以教宣示名為分別。

論。顯示正義至有是二種門　述曰。次下第三依名辨相。辨此三名即分為三。初釋第一顯示正義。復分為二。初則總釋。釋上總立。后即別釋。釋下別立。初總釋中復分為三。初依法開門。二列其二門。三二門該攝。此初也。謂如來藏一總源心含其二義。一約體絕相門。謂一心性非染凈等差別諸相。經依此說眾生即涅槃煩惱即菩提凡夫彌勒同一如等。二隨緣起滅門。隨無明重變或染凈。染凈難成。性恒不動。正由不動能成染凈。是故不動亦在動門。即生滅門本覺義也。依此經說不染而染染而不染。又說如來藏為善不善因。若生若滅。受苦樂等。然

【現代漢語翻譯】現代漢語譯本：運所運，是因為能運載而最終到達結果的緣故。

論中已經說了立義分，接下來要說解釋分。述曰：接下來第三部分闡明解釋分。其中有兩部分：首先是總結前文，引出後文；然後是正式闡明解釋。這是第一部分。

論：解釋有三種。述曰：正式闡明解釋。其中有三部分：首先是舉出數量，總括標明；然後是按照序列列出名稱；最後是按照名稱辨別表相。這是第一部分。

論：什麼是三種解釋？就是顯示正義、對治邪執、發趣道相。述曰：這是按照序列列出名稱。顯示正義，是爲了顯示所立的大乘法義是正的，不是邪的，所以叫做『正義』。用教義來辨明，所以叫做『顯示』。正理既然陳述出來，情慾迷惑就會被建立。所以有第二種，對治邪執。因為有二見妄加執著，所以叫做『邪執』。用教義來去除，叫做『對治』。邪執既然去除，就可以依照階梯趨向正道。所以有第三種，發趣道相。本覺虛空通達，稱之為『道』。發起行動趨向它，叫做『發趣』。它的狀態稱之為『相』。用教義來宣示，叫做『分別』。

論：顯示正義……有這兩種門。述曰：接下來第三部分，按照名稱辨別表相。辨別這三個名稱，就分為三部分。首先解釋第一種，顯示正義。又分為兩部分：首先是總的解釋，解釋上面總的立義；然後是分別解釋，解釋下面分別的立義。首先總的解釋中又分為三部分：首先是依法開門；然後是列出這兩種門；第三是這兩種門互相包含。這是第一部分。所說的如來藏（Tathagatagarbha），是一個總的根源，心包含著兩種含義：一種是就本體來說，是斷絕表相的門，就是說一心之性，沒有染污、清凈等差別的各種表相。經典依據這個來說，眾生就是涅槃（Nirvana），煩惱就是菩提（Bodhi），凡夫和彌勒（Maitreya）是同一個如（Tathata）等等。第二種是隨順因緣生起滅亡的門，隨順無明（Avidya）而不斷變化，或者染污或者清凈。染污清凈難以成就，自性恒常不動。正是因為不動，才能成就染污清凈。所以不動也包含在動的門中，也就是生滅門本覺的含義。依據這個經典來說，不染而染，染而不染。又說如來藏是善和不善的原因，若生若滅，感受苦樂等等。然而

【English Translation】 English version: 'That which is transported is transported because it is able to transport and thus ultimately reach the result.'

'The treatise has already discussed the establishment of meaning division; next, it will discuss the explanation division.' Commentary: 'Next, the third part clarifies the explanation division. Within it, there are two parts: first, summarizing the previous and introducing the following; then, formally clarifying the explanation. This is the first part.'

'Treatise: There are three types of explanation.' Commentary: 'Formally clarifying the explanation. Within it, there are three parts: first, listing the numbers and generally stating; then, listing the names according to the sequence; finally, distinguishing the characteristics according to the names. This is the first part.'

'Treatise: What are the three explanations? They are displaying the correct meaning, counteracting wrong attachments, and the aspect of embarking on the path.' Commentary: 'This is listing the names according to the sequence. Displaying the correct meaning is to show that the established Mahayana (Great Vehicle) Dharma meaning is correct, not wrong, so it is called 'correct meaning'. Using teachings to distinguish, it is called 'displaying'. Since the correct principle has been stated, emotional confusion will be established. Therefore, there is a second type, counteracting wrong attachments. Because of the two views and false attachments, it is called 'wrong attachments'. Using teachings to remove them, it is called 'counteracting'. Since wrong attachments have been removed, one can follow the steps towards the correct path. Therefore, there is a third type, the aspect of embarking on the path. The original awareness is empty and pervasive, called the 'path'. Initiating action towards it is called 'embarking'. Its state is called the 'aspect'. Using teachings to proclaim it is called 'distinguishing'.'

'Treatise: Displaying the correct meaning... there are these two gates.' Commentary: 'Next, the third part distinguishes the characteristics according to the names. Distinguishing these three names is divided into three parts. First, explaining the first type, displaying the correct meaning. It is further divided into two parts: first, a general explanation, explaining the general establishment above; then, a separate explanation, explaining the separate establishment below. First, the general explanation is further divided into three parts: first, opening the gate according to the Dharma; then, listing these two gates; third, these two gates encompass each other. This is the first part. What is said about the Tathagatagarbha (Buddha-nature), is a general source, the mind containing two meanings: one is in terms of the essence, it is the gate of severing characteristics, that is, the nature of the one mind, without various characteristics of difference such as defilement and purity. The sutras rely on this to say that sentient beings are Nirvana (liberation), afflictions are Bodhi (enlightenment), ordinary people and Maitreya (the future Buddha) are the same Suchness (true nature) and so on. The second is the gate of arising and ceasing according to conditions, changing constantly according to ignorance (Avidya), either defiled or pure. Defilement and purity are difficult to achieve, the nature is eternally unmoving. It is precisely because of being unmoving that it can achieve defilement and purity. Therefore, being unmoving is also included in the gate of movement, which is the meaning of original awareness in the gate of arising and ceasing. According to this sutra, it is said to be defiled without being defiled, and defiled without being defiled. It also says that the Tathagatagarbha is the cause of good and not good, whether arising or ceasing, experiencing suffering and joy, and so on. However,'

此二門舉體通融。體相無二。齊限不分。假名為一。是諸法中貞實之性。性有智故說名為心。非謂虛實一心等也。

論。云何為二至心生滅門　述曰。此列二門也。即體絕相名真如門。隨緣變動名生滅門。體雖無別而義有異。約義異故。故說為門。

論。是二種門至攝一切法　述曰。此下二門該攝。于中有二。初正顯。后釋成。此初也。即釋立中是心即攝世間法等。上以一心所該二門故。直言是心攝一切法。今以二門通別相收言各總攝。謂真如門是染凈通相。通相之外無別染凈。染凈皆為通相所攝。故真如門總攝諸法。生滅門者即此真如與緣和合變作染凈。而恒不失本真如性。故別相門亦攝真如。是故亦攝一切法也。

論。此義云何至不相離故　述曰。此釋成也。此云何者。二門若別不合相。從如本一心未容皆攝。如何二門各總攝邪。故次答云。以是二門不相離故。以真如門是心理體。生滅門者是心事相。以彼理事不相離故。舉理攝事。舉事攝理。故說二門皆各總攝。

論。心真如者至法門體　述曰。上總釋竟。自下別釋釋上別立。于中有二。先別釋二門顯動靜非一。後會相歸真顯動靜不異。初中別釋二門。即分為二。真如門中亦分為二。初舉如體離言以明觀智境。后依言辨德以明生信境。

【現代漢語翻譯】現代漢語譯本：這兩個門（指真如門和生滅門）整體上是融通的。本體和現象沒有區別，界限不分明，只是假名為一。這是諸法中真實不虛的本性。因為本性具有智慧，所以稱之為心。並非是指虛妄和真實是同一個心等等。

論：什麼是二至心生滅門？述曰：這裡列出兩個門。即本體斷絕現象名為真如門，隨順因緣變動名為生滅門。本體雖然沒有差別，但意義上有不同。因為意義上的不同，所以說為門。

論：這兩種門包含一切法。述曰：下面說明這兩種門如何該攝一切法。其中分為兩部分，首先是正面顯明，然後是解釋成立。這裡是第一部分。即在解釋建立中，是心就包含世間法等等。上面因為一心包含兩個門，所以直接說心包含一切法。現在用兩個門的通相和別相來收攝，說各自總攝。所謂真如門是染凈的共同體相，在共同體相之外沒有別的染凈。染凈都被共同體相所攝，所以真如門總攝諸法。生滅門就是這個真如與因緣和合變作染凈，但始終不失去本來的真如性。所以別相門也攝真如，因此也攝一切法。

論：這個道理是什麼？因為二門不相離的緣故。述曰：這是解釋成立。這個『云何』是說，如果兩個門是分別不相合的，從如如本來的一個心來說，不應該都能包含。為什麼兩個門各自總攝呢？所以接著回答說：因為這兩個門不相離的緣故。因為真如門是心理的本體，生滅門是心的事相。因為本體和現象不相離的緣故，舉本體就攝事相，舉事相就攝本體。所以說兩個門都各自總攝。

論：心真如是法門的本體。述曰：上面是總的解釋，下面分別解釋，解釋上面分別建立。其中分為兩部分，先分別解釋兩個門，顯示動和靜不是一；然後會合現象歸於真如，顯示動和靜沒有差異。最初分別解釋兩個門，又分為兩部分。真如門中也分為兩部分，首先舉如的本體，離開言語來闡明觀智的境界；然後依據言語來辨別功德，來闡明生信的境界。

【English Translation】 English version: These two gates (referring to the True Thusness Gate and the Birth and Death Gate) are entirely interconnected and integrated. The substance and phenomena are not different, and the boundaries are not distinct. They are only nominally one. This is the true and genuine nature among all dharmas. Because this nature possesses wisdom, it is called the mind. It does not mean that falsity and truth are the same mind, and so on.

Treatise: What are the Twofold Mind of Suchness and the Gate of Birth and Death? Commentary: This lists the two gates. That is, the substance that transcends phenomena is called the True Thusness Gate (Tathatā-lakṣaṇa-dvāra), and the changing according to conditions is called the Birth and Death Gate (Saṃsāra-dvāra). Although the substance has no difference, the meanings are different. Because of the difference in meaning, they are called gates.

Treatise: These two gates encompass all dharmas. Commentary: Below explains how these two gates encompass all dharmas. It is divided into two parts, first, the direct explanation, and then the explanation of establishment. This is the first part. That is, in the explanation of establishment, the mind includes the worldly dharmas, and so on. Above, because one mind includes two gates, it is directly said that the mind includes all dharmas. Now, using the common and specific characteristics of the two gates to encompass, it is said that each encompasses all. The True Thusness Gate is the common characteristic of defilement and purity. Outside of the common characteristic, there is no other defilement or purity. Defilement and purity are both encompassed by the common characteristic, so the True Thusness Gate encompasses all dharmas. The Birth and Death Gate is this True Thusness combining with conditions to transform into defilement and purity, but it never loses its original True Thusness nature. Therefore, the specific characteristic gate also encompasses True Thusness, and therefore also encompasses all dharmas.

Treatise: What is this principle? Because the two gates are not separate. Commentary: This is the explanation of establishment. This 'what' means that if the two gates are separate and not combined, from the original one mind of Suchness, they should not be able to encompass everything. Why do the two gates each encompass all? So, it is answered that it is because these two gates are not separate. Because the True Thusness Gate is the substance of the mind, and the Birth and Death Gate is the phenomena of the mind. Because the substance and phenomena are not separate, mentioning the substance encompasses the phenomena, and mentioning the phenomena encompasses the substance. Therefore, it is said that both gates each encompass all.

Treatise: The Mind of True Thusness is the substance of the Dharma Gate. Commentary: The above is the general explanation. Below is the separate explanation, explaining the separate establishment above. It is divided into two parts, first, separately explaining the two gates, showing that movement and stillness are not one; then, converging the phenomena to return to True Thusness, showing that movement and stillness are not different. Initially, separately explaining the two gates, it is again divided into two parts. The True Thusness Gate is also divided into two parts, first, citing the substance of Suchness, departing from language to elucidate the realm of contemplative wisdom; then, based on language to distinguish merits, to elucidate the realm of generating faith.

初中有二。初正舉法體后句答釋疑。初中復二。初顯真體。后顯真名。于中又二。初正舉真體。後會相顯真。初中又二。初顯真如為一心體。后釋真如為體所以。此初也。一法界者。即是一心虛通不二故攝為一。聖法之因故云法界。顯該二門云大。總相軌生物釋故亦為法。聖智通游故謂之門。今顯真如是此心體故。云即是一法界體。

論。所謂心性不生不滅　述曰。此顯真如為體所以。謂心本性不生不滅。不生滅者即是真如。故心真如即是心體。而此心體非前後際可增可滅染凈相故。故說心性不生不滅。

論。一切諸法至境界之相　述曰。此下顯其會相顯真。于中有三。初正會疑執。次結法歸真。后結真無說。此初也。謂有疑雲。如前所言。一切諸法唯是一心。若此心性不生滅者。即無諸法差別之相。何故諸法有差別邪。故此釋云。諸法差別唯依遍計妄念心生。若離妄心。即無妄境差別之相。

論。是故一切至故名真如　述曰。此結法歸真也。此有十句。總為三節。初之二句舉所會法。言是故者。是前妄境妄心成故。一切諸法本來空也。次有六句釋其空義。前三句顯性離妄故其體即真。后三句顯離異相故其體即如。離言說相者。非如聲有故。離名字相者。無性可詮故。離心緣相者。無可攀緣故。言

【現代漢語翻譯】現代漢語譯本初中有二：首先是正確地提出法體，然後是回答解釋疑問。初中又分為二：首先是顯現真體，然後是顯現真名。其中又分為二：首先是正確地提出真體，然後是通過會合現象來顯現真。初中又分為二：首先是顯現真如作為一心之體，然後是解釋真如作為體的原因。這是最初的部分。『一法界』，就是一心虛通而不二，所以總攝為一。是聖法的因，所以稱為『法界』。顯示涵蓋二門，稱為『大』。總相作為軌則，產生事物，所以也稱為『法』。聖智通達遊歷，所以稱之為『門』。現在顯現真如是此心之體，所以說『就是一法界體』。

論：所謂心性不生不滅述曰：這是顯現真如作為體的原因。說心本來的性質是不生不滅的。不生滅就是真如。所以心真如就是心體。而這個心體不是前後際可以增減、可以染污清凈的，所以說心性不生不滅。

論：一切諸法至境界之相述曰：下面是通過會合現象來顯現真。其中有三部分：首先是正確地會合消除疑惑執著，然後是總結諸法歸於真如，最後是總結真如不可言說。這是最初的部分。有人疑惑說：如前面所說，一切諸法唯一是心。如果這個心性不生滅，就沒有諸法差別的現象。為什麼諸法有差別呢？所以這裡解釋說：諸法的差別只是依靠遍計妄念心產生的。如果離開妄心，就沒有虛妄境界差別的現象。

論：是故一切至故名真如述曰：這是總結諸法歸於真如。這裡有十句，總共分為三節。最初的兩句提出所會合的法。說『是故』，是因為前面的虛妄境界和虛妄心成就的緣故，一切諸法本來是空的。接下來的六句解釋這個空的含義。前三句顯示自性遠離虛妄，所以它的體就是真。后三句顯示遠離差異之相，所以它的體就是如。『離言說相』，不是像聲音那樣存在；『離名字相』，沒有自性可以詮釋；『離心緣相』，沒有可以攀緣的。說

【English Translation】 English version The beginning has two parts: first, correctly presenting the Dharma body; second, answering and explaining doubts. The first part is further divided into two: first, revealing the true essence; second, revealing the true name. Within that, there are again two parts: first, correctly presenting the true essence; second, revealing the truth through the convergence of phenomena. The first part is again divided into two: first, revealing True Suchness (Tathata) as the essence of the One Mind; second, explaining why True Suchness is the essence. This is the initial part. 'One Dharma Realm' (Dharmadhatu), is the One Mind being empty and interconnected, not dual, therefore it is encompassed as one. It is the cause of the sacred Dharma, hence it is called 'Dharma Realm'. It shows encompassing the two gates, hence it is called 'Great'. The general characteristics serve as a standard, giving rise to things, therefore it is also called 'Dharma'. The wisdom of the sages penetrates and roams, hence it is called 'Gate'. Now, revealing True Suchness as the essence of this mind, therefore it is said, 'is the essence of the One Dharma Realm'.

Treatise: 'So-called mind-nature is neither born nor dies.' Commentary: This reveals why True Suchness is the essence. It says that the original nature of the mind is neither born nor dies. Not being born or dying is True Suchness. Therefore, the True Suchness of the mind is the essence of the mind. And this essence of the mind cannot be increased or decreased, defiled or purified by the past or future, therefore it is said that the mind-nature is neither born nor dies.

Treatise: 'All Dharmas to the aspect of realm.' Commentary: Below is revealing the truth through the convergence of phenomena. There are three parts: first, correctly converging to eliminate doubts and attachments; second, concluding that all Dharmas return to True Suchness; third, concluding that True Suchness is inexpressible. This is the initial part. Someone doubts and says: As mentioned before, all Dharmas are only the One Mind. If this mind-nature is neither born nor dies, then there would be no difference in the phenomena of all Dharmas. Why are there differences in all Dharmas? Therefore, this explains: The differences in all Dharmas are only produced by the mind of pervasive calculation and false thoughts. If one leaves the deluded mind, there would be no difference in the phenomena of deluded realms.

Treatise: 'Therefore, all to therefore is named True Suchness.' Commentary: This concludes that all Dharmas return to True Suchness. There are ten sentences here, divided into three sections. The first two sentences present the Dharmas to be converged. Saying 'Therefore', is because the preceding deluded realms and deluded mind are accomplished, all Dharmas are originally empty. The following six sentences explain the meaning of this emptiness. The first three sentences show that the nature is far from delusion, so its essence is True. The last three sentences show that it is far from the aspect of difference, so its essence is Suchness. 'Far from the aspect of speech', it is not like sound exists; 'Far from the aspect of names', there is no nature that can be explained; 'Far from the aspect of mental conditions', there is nothing to grasp. Saying

悟道斷心行處滅皆即真也。畢竟平等者。無可差別故。無有變異者。無可轉變故。不可破壞者。非可對治故。既皆平等無異等故。體皆如也。下有兩句結歸。真如唯是一心者。法依法起。念不離心。故一切法唯一心也。既此一心體即真如故。一切法名真如也。

論。以一切至不可得故　述曰。此顯真無說也。此有疑雲。若一切法無有自性皆是真如無說等者。何故於法而有言說。既有言說應有諸法。故此釋云。實一切法皆真如故非言說等。而有言者唯是假名。但隨眾生妄念安立。非實詮表而可得也。

論。言真如者至因言遣言　述曰。以下第二顯真如名。于中有三。初標立名之意。次顯真體無遣無立。后總結真無名之名。此初也。文中二節。初之二句釋外疑情。謂有疑雲。若法真故離名等者。不應復立此真如名。既爾。真如應有名相。故此釋云。亦無有相。謂但假言說為真如。非謂存於真如名相。其下二句轉釋立此真如名意。謂復疑雲。若此真如無真相者。何要假名。故此釋云。謂真如者。言說之邊假立極名。為遣餘名言說總處假名真如。此名之後更無名。故猶如以聲而正於聲。此聲之後更無聲故。

論。此真如體至皆同如故　述曰。此顯真體無遣無立。恐聞前說遣真名相謂遣真體強生空見故。遮之

【現代漢語翻譯】現代漢語譯本：悟道、斷除心念的活動，達到寂滅之處，就完全是真如的顯現。所謂的『畢竟平等』，是因為真如之中無可分別。『無有變異』，是因為真如不可轉變。『不可破壞』，是因為真如無法被對治。既然一切都是平等而無差異的，那麼其本體就都是如如不動的。下面兩句總結歸納：真如唯一就是一心，法是依心而起的，念頭不離於心。所以一切法都唯一是心。既然這唯一的心體就是真如，那麼一切法都可以名為真如。

論：因為一切法都不可得。述曰：這顯示了真如是無法用言語表達的。這裡有一個疑問：如果一切法都沒有自性，都是真如，無法用言語表達等等，那麼為什麼還要對法進行言說呢？既然有言說，就應該有諸法。所以這裡解釋說：實際上一切法都是真如，所以無法用言語表達等等。而有言說，只不過是假名安立，只是隨順眾生的妄念而安立，並非真實地詮釋表達，所以是不可得的。

論：說『真如』，是爲了因言遣言。述曰：以下第二部分顯示『真如』這個名稱。其中有三點：首先標明立名的用意；其次顯示真體既無遣除也無安立；最後總結真如是無名之名。這是第一點。文中分為兩節。第一節的兩句解釋消除外人的疑慮。有人懷疑說：如果法是真實的，所以遠離名相等，那麼就不應該再立『真如』這個名稱。如果這樣，真如就應該有名相。所以這裡解釋說：也沒有相。只是假借言說為真如，並非說真如存在名相。下面的兩句轉而解釋立『真如』這個名稱的用意。有人又懷疑說：如果這個真如沒有真相，為什麼要假立名稱呢？所以這裡解釋說：所謂的『真如』，是言說之邊的假立的極名，爲了遣除其餘的名言，在一切言說的總處假立『真如』這個名稱。這個名稱之後，就沒有其他的名稱了。所以就像用聲音來糾正聲音，這個聲音之後就沒有其他的聲音了。

論：這個真如的本體，都是相同的。述曰：這顯示了真如的本體既無遣除也無安立。恐怕聽到前面說要遣除真如的名相，就認為要遣除真如的本體，從而產生頑空的見解，所以要遮止這種見解。

【English Translation】 English version: Enlightenment, the cessation of mental activity, reaching the state of extinction, is entirely the manifestation of Suchness (真如, Zhenru - true thusness). 'Ultimately equal' means that there is no differentiation within Suchness. 'Without alteration' means that Suchness cannot be transformed. 'Indestructible' means that Suchness cannot be counteracted. Since everything is equal and without difference, their essence is all immutable. The following two sentences summarize: Suchness is solely the One Mind, Dharma (法, Fa - law, principle) arises from the mind, and thoughts are inseparable from the mind. Therefore, all Dharmas are solely the mind. Since this One Mind is Suchness, all Dharmas can be named Suchness.

Treatise: Because all Dharmas are unattainable. Commentary: This reveals that Suchness is inexpressible. Here is a question: If all Dharmas have no self-nature and are all Suchness, inexpressible, etc., then why are there verbal expressions about Dharmas? Since there are verbal expressions, there should be Dharmas. Therefore, this explains: In reality, all Dharmas are Suchness, so they are inexpressible, etc. The verbal expressions are merely provisional names, established according to the deluded thoughts of sentient beings, not truly expressing or representing anything, so they are unattainable.

Treatise: Saying 'Suchness' is to use words to dispel words. Commentary: The following second part reveals the name 'Suchness'. It has three points: First, it states the intention of establishing the name; second, it shows that the essence is neither dispelled nor established; and finally, it concludes that Suchness is the name of no-name. This is the first point. The text is divided into two sections. The two sentences in the first section explain and eliminate external doubts. Someone doubts: If Dharma is real, so it is away from names and forms, then the name 'Suchness' should not be established again. If so, Suchness should have names and forms. Therefore, this explains: There is also no form. It is only provisionally called Suchness, not saying that the name and form of Suchness exist. The following two sentences turn to explain the intention of establishing the name 'Suchness'. Someone doubts again: If this Suchness has no true form, why provisionally establish a name? Therefore, this explains: The so-called 'Suchness' is the ultimate name provisionally established at the edge of verbal expression, in order to dispel other names and words, and provisionally establish the name 'Suchness' at the total place of all verbal expressions. After this name, there are no other names. So it is like using sound to correct sound, and after this sound, there is no other sound.

Treatise: This essence of Suchness is all the same. Commentary: This reveals that the essence of Suchness is neither dispelled nor established. Fearing that hearing the previous statement about dispelling the names and forms of Suchness would lead to the view of nihilism by thinking that the essence of Suchness should be dispelled, this view is to be prevented.

云無有可遣。何不遣者。下句釋云。以一切法悉皆真故。諸法無性非虛妄故。悉皆是真故。于真體更何所遣。恐感者聞真體不遣。當情而立強生滅見。故遮之云。亦無可立。何不立者。下句釋云。以一切法皆同如故。以諸法空無別無變故。皆同如而此真體更何所立。

論。當知一切至名為真如　述曰。此總結。真無名之名。真無名故不別說。真無相故不可念。故一切法不可說念。名為真如。

論。問曰至而能得入　述曰。前明正舉法體。此下問答釋疑。于中有二。初問。后答。此初也。疑真絕修二種觀故而為此問。若說真如無說念者。云何依真起方便觀而能隨修。云何于真起于正觀而能得入。

論。答曰至名為得入　述曰。此答也。雖未離念而以念惠觀此說。念常無能所。順於無念故名隨順。離念觀心契入無念。是為正觀。方名得入。

論。複次真如至有二種義　述曰。上明如體離言以明觀智境。釋上立中心真如竟。次下依言辨德以明生信境。釋上立中是真如相。于中有三。初舉數總標。次開章略辨。后依章廣釋。此初也。前說無相是觀智境恐生怖故。開二義相。如體無相依言立相。若離於言即唯一味。令信釋故假立言相。即顯不可如言取也。

論。云何為二至性功德故　述曰。此開

【現代漢語翻譯】現代漢語譯本『云無有可遣』（云：指言說，無有可遣：沒有什麼是可以去除的）。為什麼沒有可以去除的呢？下面的句子解釋說：『以一切法悉皆真故』（因為一切法都是真實的）。諸法沒有自性，不是虛妄的，一切都是真實的，對於真實的本體，還有什麼可以去除的呢？恐怕領悟者聽到真體不可去除，就按照自己的情見而強行產生生滅的觀念，所以遮止說：『亦無可立』（也沒有什麼是可以建立的）。為什麼沒有可以建立的呢？下面的句子解釋說：『以一切法皆同如故』（因為一切法都是相同的，如如不動的）。因為諸法是空性的，沒有差別，沒有變化，都是相同的，如如不動的，那麼對於這個真體，還有什麼可以建立的呢？

論：『當知一切至名為真如』（應當知道，一切的終極狀態被稱為真如）。述曰：這是總結。真如是沒有名字的名字，因為真如沒有名字，所以不能特別說明；真如沒有形象，所以不能思念。因此，一切法都不可說，不可念，這被稱為真如。

論：『問曰至而能得入』（問道：如何才能證入真如？）。述曰：前面說明了直接揭示法體，下面通過問答來解釋疑惑。其中有兩部分：首先是提問，然後是回答。這是提問的部分。因為懷疑真如是超越修行的兩種觀法的，所以提出這個問題。如果說真如是不可說、不可唸的，那麼如何依靠真如生起方便觀而能夠隨順修行？又如何從真如生起正觀而能夠證入？

論：『答曰至名為得入』（回答說：通過如實的修行，才能證入真如）。述曰：這是回答。雖然還沒有脫離念頭，但是用念慧來觀察這個說法。念頭常常沒有能觀者和所觀者，順應無念的狀態，所以稱為隨順。脫離念頭的觀心與無念的狀態相契合，這就是正觀，才能稱為證入。

論：『複次真如至有二種義』（再次，真如具有兩種含義）。述曰：上面說明了真如的本體是超越言語的，用以說明觀智的境界。解釋了上面所說的立中（建立中心）就是真如。接下來，依靠言語來辨別真如的功德，用以說明生起信心的境界。解釋了上面所說的立中就是真如的相。其中有三個部分：首先是舉出數量，總的標明；然後是展開章節，簡略地辨別；最後是依照章節，廣泛地解釋。這是第一個部分。前面說真如沒有形象，是觀智的境界，恐怕會讓人產生恐懼，所以開示兩種義相。真如的本體沒有形象，依靠言語來建立形象。如果脫離了言語，就只有一種味道。爲了讓人相信和理解，所以假立言語的相，也就是表明不能按照言語來理解真如。

論：『云何為二至性功德故』（什麼是兩種含義，直到自性功德的緣故）。述曰：這是展開。

【English Translation】 English version 『Cloud has nothing to be discarded』 (Cloud: refers to speech, has nothing to be discarded: there is nothing that can be removed). Why is there nothing to be discarded? The following sentence explains: 『Because all dharmas are all true.』 The dharmas have no self-nature, are not false, and everything is true. What else can be discarded from the true essence? Fearing that those who understand the true essence will not discard it, they will forcibly generate the concept of birth and death according to their own feelings and views, so it is prevented by saying: 『Also, nothing can be established.』 Why can't anything be established? The following sentence explains: 『Because all dharmas are the same.』 Because the dharmas are empty, without difference, without change, and are all the same, what else can be established for this true essence?

Treatise: 『It should be known that the ultimate state of everything is called Suchness (Tathata).』 Commentary: This is a summary. Suchness is a name without a name. Because Suchness has no name, it cannot be specifically explained; Suchness has no form, so it cannot be conceived. Therefore, all dharmas are unspeakable and inconceivable, and this is called Suchness.

Treatise: 『Asked: How can one enter?』 Commentary: The previous section explained directly revealing the essence of the Dharma, and the following uses questions and answers to explain doubts. There are two parts: first, the question, and then the answer. This is the question part. Because of doubts that Suchness transcends the two types of contemplation in practice, this question is raised. If it is said that Suchness is unspeakable and inconceivable, then how can one rely on Suchness to generate expedient contemplation and be able to follow practice? And how can one generate correct contemplation from Suchness and be able to enter?

Treatise: 『Answered: It is called entering through true practice.』 Commentary: This is the answer. Although one has not yet detached from thoughts, this statement is observed with mindful wisdom. Thoughts often have no observer and no observed, conforming to the state of no-thought, so it is called following. Detaching from the mind of contemplation and aligning with the state of no-thought, this is correct contemplation, and only then can it be called entering.

Treatise: 『Furthermore, Suchness has two meanings.』 Commentary: The above explained that the essence of Suchness transcends language, used to explain the realm of wisdom of contemplation. Explaining that establishing the center (立中) mentioned above is Suchness. Next, relying on language to distinguish the merits of Suchness, used to explain the realm of generating faith. Explaining that establishing the center mentioned above is the aspect of Suchness. There are three parts: first, listing the numbers and generally indicating; then, unfolding the chapters and briefly distinguishing; and finally, explaining extensively according to the chapters. This is the first part. The previous section said that Suchness has no form and is the realm of wisdom of contemplation, fearing that it would cause fear, so it reveals two meanings. The essence of Suchness has no form, relying on language to establish form. If one detaches from language, there is only one flavor. In order to make people believe and understand, a linguistic aspect is falsely established, which means that Suchness cannot be understood according to language.

Treatise: 『What are the two meanings, up to the reason of self-nature merits.』 Commentary: This is unfolding.

章略辨也。言如實者。真體不無故。所言空者。真體無妄故。究竟顯實者。由妄空無極顯真故。以無妄相能總顯實故。說如實名為空也。言不空者。具體相故。此性功德言無漏者。無離斷等及念漏故。是即如實具有自體及性功德。故名不空。

論。所言空至妄心念故。述曰。次下第三依章廣釋。于中有二。先明其空后顯不空。初中有三。初略明。次廣釋。后總結。此初也。初句顯其非染相應以釋空義。一切染法不相應故。故名為空。云何染法不相應邪。次句釋云。謂離差別所取相故。何故離此所取相邪。后句釋云。以無能取妄心念故。即妄心境情有理無。真如體相理有情無。故與染法不相應也。

論。當知真如至一異俱相　述曰。此廣釋也。謂修學者聞說真如。隨情起彼有無等見。皆非契真。故皆非之顯真空義。聞有真如。遂存有相。故今遮云。真既無相。非情疑境。云何為有。故云非有相。恐聞非有遂復存無。遮此見云。非汝謂有云非有相。非謂真如是其無相故。云非無相。恐聞皆非。存雙非相。破此見云。非汝有無雲非有無。非謂真如。非謂真如是雙非相。故云非非有相非非無相。恐聞非非返存雙。是故遮之云。非汝雙非故云非非。非謂雙存是真如相故。云非有無謂相。雖聞真如非有無等。恐執與法

【現代漢語翻譯】現代漢語譯本章略辨也。說的是如實之理。『真體不無故』，意思是真如本體不是無緣無故而存在的；『所言空者』，意思是真如本體沒有虛妄不實之處；『究竟顯實者』，意思是由於虛妄空寂才能最終顯現真實；『以無妄相能總顯實故』，因為沒有虛妄的表象才能完全顯現真實，所以說如實之名為空性。『言不空者』，因為具有具體的表象；『此性功德言無漏者』，因為沒有脫離斷滅等以及念頭的流失。這就是說，如實之體具有自身以及性功德，所以稱為不空。

論：所言空至妄心念故。述曰：接下來第三部分，依據章節廣泛解釋。其中分為兩部分，先說明空性，后顯現不空。初部分分為三部分，先是簡略說明，然後是廣泛解釋，最後是總結。這是第一部分。第一句顯現了真如與染污法不相應，以此來解釋空性的含義。因為真如與一切染污法不相應，所以稱為空。為什麼與染污法不相應呢？第二句解釋說：因為遠離了差別所取之相。為什麼遠離了所取之相呢？最後一句解釋說：因為沒有能取的虛妄心念。也就是說，虛妄心的境界在理上存在，在情識上不存在。真如的體相在理上存在，在情識上不存在，所以與染污法不相應。

論：當知真如至一異俱相。述曰：這是廣泛解釋的部分。意思是說，修學者聽聞真如之說，隨順自己的情識產生有無等見解，這些都不能契合真如，所以都加以否定，以此來顯現真空的含義。聽聞有真如，於是就執著于有相，所以現在遮止說：真如既然沒有相，就不是情識可以懷疑的境界，怎麼能說是有呢？所以說『非有相』。恐怕聽聞非有，又執著于無，所以遮止這種見解說：不是你認為有，就說非有相，不是說真如是無相，所以說『非無相』。恐怕聽聞都是否定，就執著于雙重否定之相，所以破除這種見解說：不是你認為有無，就說非有無，不是說真如是雙重否定之相，所以說『非非有相非非無相』。恐怕聽聞非非，反而執著于雙重肯定，所以遮止說：不是你雙重否定，所以說『非非』，不是說雙重肯定就是真如之相，所以說『非有無謂相』。即使聽聞真如非有無等，恐怕執著于與法

【English Translation】 English version This chapter is a brief explanation. 'Speaking of reality' means the true essence is not without cause. 'What is said to be empty' means the true essence is without falsehood. 'Ultimately revealing reality' means that reality is revealed through the emptiness of delusion. 'Because the absence of delusion can fully reveal reality' means that reality is fully revealed because there are no deluded appearances, hence the name 'emptiness'. 'Speaking of non-emptiness' means it has concrete characteristics. 'The merit of this nature is called non-outflow' because there is no separation from cessation, etc., and no leakage of thoughts. This means that reality possesses its own essence and the merits of its nature, hence it is called non-empty.

Treatise: 'What is said to be empty' to 'deluded mind's thoughts'. Commentary: Next, the third part extensively explains according to the chapters. It is divided into two parts: first explaining emptiness, then revealing non-emptiness. The first part is divided into three parts: first a brief explanation, then an extensive explanation, and finally a summary. This is the first part. The first sentence reveals that true thusness (真如, Zhenru) is not associated with defilements, thereby explaining the meaning of emptiness. Because true thusness is not associated with all defilements, it is called empty. Why is it not associated with defilements? The second sentence explains: because it is apart from the characteristics of differentiated objects. Why is it apart from the characteristics of objects? The last sentence explains: because there are no thoughts of a deluded mind that can grasp. That is to say, the realm of the deluded mind exists in principle but not in consciousness. The essence of true thusness exists in principle but not in consciousness, so it is not associated with defilements.

Treatise: 'Know that true thusness' to 'one, different, and both'. Commentary: This is the extensive explanation. It means that when practitioners hear about true thusness, they give rise to views of existence, non-existence, etc., according to their own emotions, but these cannot accord with true thusness. Therefore, they are all negated to reveal the meaning of true emptiness. Hearing that there is true thusness, they then cling to the appearance of existence, so now it is prevented by saying: since true thusness has no appearance, it is not a realm that emotions can doubt, so how can it be said to exist? Therefore, it is said 'not the appearance of existence'. Fearing that hearing 'not existence' they will then cling to non-existence, this view is prevented by saying: it is not that you think there is existence, so it is said 'not the appearance of existence', it is not that true thusness is without appearance, so it is said 'not the appearance of non-existence'. Fearing that hearing all negations, they will cling to the appearance of double negation, this view is broken by saying: it is not that you think there is existence and non-existence, so it is said 'not existence and non-existence', it is not that true thusness is the appearance of double negation, so it is said 'not not the appearance of existence, not not the appearance of non-existence'. Fearing that hearing 'not not', they will instead cling to double affirmation, so it is prevented by saying: it is not that you double negate, so it is said 'not not', it is not that double affirmation is the appearance of true thusness, so it is said 'not existence and non-existence is the appearance'. Even if hearing that true thusness is not existence and non-existence, etc., fearing that they will cling to it as a dharma (法, Dharma)

而是一相。復遮之云。諸法無相悉是真如。是更與法而為一相。故云非一相。恐聞非復存實相故。遮之云。非汝謂一言非一相非謂真如與法實相故云非異相。恐聞皆非存雙非相。破此見云。非汝一異云非一異。非謂真如是非一異故。云非三相非非異相。恐聞非非返存雙。是故遮之云。非汝雙非故云非非。非謂雙存是真如相。故云非一異謂相。

論。乃至總說至故為空　述曰。此下總結。于中有二。初修結前義。后返結釋。此初也。妄染塵沙。難可遍舉。今總略說。一切妄心所不染觸故說空也。

論。若離妄心實無可空故　述曰。此返結釋疑也。恐聞說空便成斷滅。故此釋云。遮諸念相假說為空。若不遮妄不說空。故真既不空。故非斷滅。是顯真性空而不空。

論。所言不空至空無妄故　述曰。此下第二顯不空義。于中有三。初牒前顯后。次正明不空。后釋外疑難。此初也。將明不空故牒前空。由明妄空方顯。不空真實體故。

論。即是真心至即明不空　述曰。此正明不空也。即是真心者。空無妄處即是真心。總舉不空真心。體大不生故。常不起故。恒乘故。不變無念故。凈法滿足。性德雖多。略舉其四。即是不空真心相大具此體相。即名不空。

論。亦無有相至證相應故　述曰。此釋

【現代漢語翻譯】現代漢語譯本：而是一個相。又遮止這種觀點說，『諸法無相』全部都是真如（Tathata，事物的真實本性）。這是又增加了一個法而成為一個相。所以說『非一相』。恐怕有人聽了『非』之後，反而執著于實在的相，所以遮止這種觀點說，『非』不是你所認為的『一』，說『非一相』不是說真如與法是實在的相，所以說『非異相』。恐怕有人聽了『皆非』之後，反而執著于雙重否定的相，破除這種見解說，『非』你所認為的『一異』，說『非一異』不是說真如是『非一異』，所以說『非三相非非異相』。恐怕有人聽了『非非』之後，反而執著于雙重肯定，因此遮止這種觀點說，『非』不是你所認為的雙重否定，所以說『非非』，不是說雙重肯定就是真如的相，所以說『非一異謂相』。

論：乃至總說至故為空述曰：此下總結。于中有二。初修結前義。后返結釋。此初也。妄染塵沙。難可遍舉。今總略說。一切妄心所不染觸故說空也。

論：若離妄心實無可空故述曰：此返結釋疑也。恐聞說空便成斷滅。故此釋云。遮諸念相假說為空。若不遮妄不說空。故真既不空。故非斷滅。是顯真性空而不空。

論：所言不空至空無妄故述曰：此下第二顯不空義。于中有三。初牒前顯后。次正明不空。后釋外疑難。此初也。將明不空故牒前空。由明妄空方顯。不空真實體故。

論：即是真心至即明不空述曰：此正明不空也。即是真心者。空無妄處即是真心。總舉不空真心。體大不生故。常不起故。恒乘故。不變無念故。凈法滿足。性德雖多。略舉其四。即是不空真心相大具此體相。即名不空。

論：亦無有相至證相應故述曰：此釋

【English Translation】 English version: But it is one aspect. Again, it is refuted by saying, 'All dharmas are without aspects' are all Tathata (事物的真實本性, the true nature of things). This is adding another dharma to become one aspect. Therefore, it is said 'not one aspect'. Fearing that after hearing 'not', one would cling to a real aspect, so it is refuted by saying, 'not' is not what you think of as 'one', saying 'not one aspect' is not saying that Tathata and dharma are real aspects, so it is said 'not different aspects'. Fearing that after hearing 'all not', one would cling to the aspect of double negation, breaking this view by saying, 'not' what you think of as 'one and different', saying 'not one and different' is not saying that Tathata is 'not one and different', so it is said 'not three aspects, not not different aspects'. Fearing that after hearing 'not not', one would cling to double affirmation, therefore it is refuted by saying, 'not' is not what you think of as double negation, so it is said 'not not', it is not saying that double affirmation is the aspect of Tathata, so it is said 'not one and different is called aspect'.

Treatise: Even the general statement to therefore is emptiness. Commentary: This below is the conclusion. Within it, there are two parts. First, to cultivate and conclude the previous meaning. Second, to return and conclude the explanation. This is the first. Deluded defilements are like dust and sand, difficult to enumerate completely. Now, generally and briefly speaking, all deluded minds are not defiled or touched, therefore it is said to be empty.

Treatise: If apart from the deluded mind, there is truly nothing to be emptied. Commentary: This returns to conclude and resolve doubts. Fearing that hearing about emptiness would lead to annihilation, therefore this explains, 'Provisionally speaking of emptiness to negate all thoughts and appearances. If not negating delusion, then not speaking of emptiness.' Therefore, since the true is not empty, it is not annihilation. This reveals that the true nature is empty and not empty.

Treatise: What is said to be not empty to emptiness without delusion. Commentary: This below is the second to reveal the meaning of not empty. Within it, there are three parts. First, to cite the previous to reveal the latter. Second, to directly explain not empty. Third, to resolve external doubts and difficulties. This is the first. About to explain not empty, therefore citing the previous emptiness. By explaining deluded emptiness, it reveals the not empty, true reality.

Treatise: That is the true mind to that is to clarify not empty. Commentary: This directly explains not empty. 'That is the true mind' means that the place empty of delusion is the true mind. Generally citing the not empty true mind. The substance is great, therefore not arising. Constantly not arising. Constantly riding. Unchanging and without thought. Pure dharmas are complete. Although the virtues of the nature are many, briefly citing four. That is the not empty true mind, the aspect of the great substance possesses this substance and aspect. That is named not empty.

Treatise: Also without aspects to proving corresponding. Commentary: This explains.

外疑也。恐聞不空疑存有相故。今遮云。雖曰不空亦無有相而可執取。下釋所以。以非妄念所行境界唯是證智所體會故。即顯真心不空而空也。

論。心生滅者至有生滅心　述曰。上來已釋真如門竟。次下第二釋生滅門。于中有二。先明生滅之法。后辨所示之義。初中有二。先明染凈生滅。后辨染凈相資。前中有二。先就體總標。后依義別釋。總中有三。初標體。次辨相。后立。此初也。如來藏者。即是清凈不生滅心。因無明熏舉體動作生滅心也。

論。所謂不生至非一非異　述曰。此辨相也。謂如來藏不生滅心舉體動故不離生滅生滅心相無非真故。故亦不離不生滅心。如是不離名與和合。俱是不生滅與不生滅和合。以是向末隨緣門故。非是生滅與不生滅和合。以非向本歸真門故。非一異者。不生滅心全體動故。心與生滅非異。而恒不失真心性故。心與生滅不一。若定一者。生滅盡時真心應滅。即墮斷邊。若是異者。無明熏時心應不動。即墮常邊。既離二邊。故非一異。非一異故方成和合。

論。名為阿黎耶識　述曰。此立名也。依如來藏故有生滅心等者。名為阿黎耶識。阿黎耶者訓翻無沒。謂如來藏不生滅心雖隨無明而來生滅。如來藏體無滅沒故。性功德相無失沒故。法示妙用無隱沒故。正云阿

【現代漢語翻譯】現代漢語譯本：這是外來的疑問。因為恐怕聽到『不空』，就懷疑存在實有的相。現在遮止這種疑慮說，雖然說『不空』，也沒有實有的相可以執取。下面解釋原因，因為這不是虛妄念頭所能到達的境界，唯有證悟的智慧才能體會。這就顯示了真心是不空而空的道理。

論：心生滅者至有生滅心——述曰：上面已經解釋了真如門。接下來第二部分解釋生滅門。其中分為兩部分：先說明生滅的法則，后辨明所顯示的意義。第一部分中又分為兩部分：先說明染凈的生滅，后辨明染凈相互資助的關係。前一部分中又分為兩部分：先就本體總的標示，后依據意義分別解釋。總的標示分為三部分：首先標示本體，其次辨別相狀，最後確立名稱。這裡是第一部分。如來藏，就是清凈不生滅的心。因為無明的薰染，整個本體動作而產生生滅的心。

論：所謂不生至非一非異——述曰：這是辨別相狀。所謂如來藏不生滅心整個本體都在動，所以不離開生滅，生滅心相沒有不是真的。所以也不離開不生滅心。這樣不離開叫做和合。都是不生滅與不生滅和合。因為這是向末隨緣的門，不是生滅與不生滅和合。因為它不是向本歸真的門。非一非異，不生滅心全體都在動，所以心與生滅不是異。但是恒常不失去真心的體性，所以心與生滅不是一。如果確定是一，生滅滅盡時真心應該也滅，就落入斷滅邊。如果是異，無明薰染時心應該不動，就落入常邊。既然離開了二邊，所以不是一異。因為不是一異，才能成就和合。

論：名為阿黎耶識——述曰：這是確立名稱。依靠如來藏而有生滅心等等，名為阿黎耶識（Ālaya-vijñāna，藏識）。阿黎耶的意思是『無沒』，就是說如來藏不生滅心雖然隨著無明而來生滅，如來藏的本體沒有滅沒，體性功德的相沒有失沒，法所顯示的妙用沒有隱沒。正確的說法是阿黎耶。

【English Translation】 English version: This is an external doubt. It arises from the fear that upon hearing 'non-emptiness' (不空), one might suspect the existence of a real, substantial form. Now, this doubt is dispelled by saying that although it is called 'non-empty,' there is no real form that can be grasped. The reason is explained below: this is not a realm accessible to deluded thoughts; only the wisdom of enlightenment can comprehend it. This reveals that the true mind is non-empty and yet empty.

Treatise: 'The arising and ceasing of the mind' to 'there is a mind of arising and ceasing'—Commentary: The section on the Truth-Thusness Gate (真如門) has been explained above. Next, the second part explains the Gate of Arising and Ceasing (生滅門). This part has two sections: first, it explains the laws of arising and ceasing; second, it clarifies the meaning being revealed. The first section also has two parts: first, it explains the arising and ceasing of defilement and purity; second, it clarifies the relationship of mutual support between defilement and purity. The first part also has two sections: first, it generally indicates the substance; second, it explains it separately according to its meaning. The general indication has three parts: first, it indicates the substance; second, it distinguishes the characteristics; and third, it establishes the name. This is the first part. The Tathāgatagarbha (如來藏, the Womb of the Thus-Come One), is the pure, non-arising, non-ceasing mind. Because of the perfuming of ignorance (無明), the entire substance moves and produces the mind of arising and ceasing.

Treatise: 'So-called non-arising' to 'neither one nor different'—Commentary: This distinguishes the characteristics. The so-called Tathāgatagarbha, the non-arising, non-ceasing mind, is moving in its entirety, so it does not depart from arising and ceasing. The characteristics of the mind of arising and ceasing are not unreal, so it also does not depart from the non-arising, non-ceasing mind. This non-departure is called 'co-mingling' (和合). It is the co-mingling of non-arising and non-ceasing with non-arising and non-ceasing. Because this is the gate of following conditions towards the end, it is not the co-mingling of arising and ceasing with non-arising and non-ceasing, because it is not the gate of returning to the origin towards the source. 'Neither one nor different' means that the entire substance of the non-arising, non-ceasing mind is moving, so the mind and arising and ceasing are not different. However, it constantly does not lose the nature of the true mind, so the mind and arising and ceasing are not one. If it were definitely one, when arising and ceasing cease, the true mind should also cease, and it would fall into the extreme of annihilation. If it were different, when ignorance perfumes it, the mind should not move, and it would fall into the extreme of permanence. Since it departs from the two extremes, it is neither one nor different. Because it is neither one nor different, it can accomplish co-mingling.

Treatise: 'Named Ālaya-vijñāna'—Commentary: This establishes the name. Relying on the Tathāgatagarbha, there are minds of arising and ceasing, etc., which are named Ālaya-vijñāna (阿黎耶識, storehouse consciousness). Ālaya means 'no disappearance,' which means that although the non-arising, non-ceasing mind of the Tathāgatagarbha comes into arising and ceasing along with ignorance, the substance of the Tathāgatagarbha does not disappear, the characteristics of the qualities and virtues of the nature do not disappear, and the wonderful functions displayed by the Dharma do not disappear. The correct term is Ālaya.

黎耶。義譯為藏所成。生滅而為所熏。與前七識為因果故。能藏諸法于自體中。藏自體于諸法之中。又為我愛之所執藏。我見所攝。故名為藏。離我見時無此名故。若唯生滅。不異七識。若唯不生滅。不異如來藏。由二和合成賴耶矣。

論。此識有二至生一切法　述曰。上來就體總標。是次下第二依義別釋。于中有三。初顯是心生滅。次明生滅因緣。后辨生滅之相。初中亦三。初開數辨德。二寄門別名。三依名辨釋。此初也。由此識有覺不覺義隨境能攝染凈諸法。二義互熏能生一切染凈果法。

論。云何為二至不覺義　述曰。此寄問列名。

論。所言覺義至說名本覺　述曰。此下第三依名辨釋。于中有三。初辨覺義。次明不覺。后雙辨同異。覺中有二。先略辨二覺。后廣明二覺。初中亦二。先本。后始。本中又二。初顯本覺體。后顯本覺名。此初也。本覺體者。取於一心隨緣門中無念真性。而此真性本無不覺。故云覺者心體離念。此約性德翻染得名。異絕於如故。生滅攝離念覺相者等。彼空界橫遍三際豎通凡聖。故云無所不通。在纏出纏性恒無二。故云法界一相。欲明覺義。與彼出纏如來法身性無差別。故云即是如來平等法身。既依此覺當顯法身即是果位法身之本故。依法身說名本覺。

論

【現代漢語翻譯】現代漢語譯本：阿賴耶（Ālaya），意譯為『藏所成』。它既有生滅變化，又被生滅變化所薰染。與前七識互為因果，因此能夠將諸法藏於自身之中，也將自身藏於諸法之中。同時，它又是我愛執著的藏身之所，被我見所攝持，所以稱為『藏』。當脫離我見時，便不再有這個名稱。如果僅僅是生滅變化，那就與前七識沒有區別；如果僅僅是不生不滅，那就與如來藏沒有區別。正是由於生滅和不生滅二者的和合，才形成了阿賴耶識。

論：此識有二義，能生一切法。述曰：上面是從總體上標明阿賴耶識的體性，接下來第二部分是依據其意義分別解釋。其中有三個方面：首先是闡明此心具有生滅的特性；其次是說明生滅的因緣；最後是辨別生滅的相狀。第一方面中又包含三個小方面：首先是開列數目，辨別功德；其次是借用不同的門類來區分名稱；最後是依據名稱來辨別解釋。這裡是第一個小方面。由於此識具有覺悟和不覺悟的意義，能夠隨著外境攝取染污和清凈的諸法，這兩種意義相互薰染，能夠產生一切染污和清凈的果法。

論：云何為二義？乃至不覺義。述曰：這是借用提問來列出名稱。

論：所言覺義，乃至說名本覺。述曰：下面第三個方面是依據名稱來辨別解釋。其中有三個方面：首先是辨別覺悟的意義；其次是闡明不覺悟的意義；最後是同時辨別相同和不同之處。覺悟的意義中又包含兩個方面：首先是簡略地辨別兩種覺悟；然後是廣泛地闡明兩種覺悟。第一個方面中又包含兩個小方面：首先是根本的覺悟（本覺），然後是初始的覺悟（始覺）。根本的覺悟中又包含兩個小方面：首先是顯明本覺的體性；然後是顯明本覺的名稱。這裡是第一個小方面。本覺的體性，取自一心隨緣門中的無念真性。而這種真性本來就沒有不覺悟的狀態，所以說覺悟就是心體遠離妄念。這是從體性的功德方面，通過反轉染污而得到的名稱，與如如（Tathata）截然不同。生滅攝取遠離妄念的覺悟之相等等，它的空界橫向遍及過去、現在、未來三世，縱向貫通凡夫和聖人，所以說無所不通。在纏縛和脫離纏縛的狀態下，其體性始終沒有差別，所以說是法界一相。想要闡明覺悟的意義，它與脫離纏縛的如來法身在體性上沒有差別，所以說就是如來的平等法身。既然依據這種覺悟，應當顯明法身就是果位法身的根本，所以依據法身而說名為本覺（original enlightenment）。

【English Translation】 English version: Ālaya, which is translated as 'store-consciousness'. It both arises and ceases, and is influenced by arising and ceasing. It is the cause and effect of the previous seven consciousnesses, and therefore can store all dharmas within itself, and also store itself within all dharmas. At the same time, it is also the dwelling place of attachment to self, and is governed by the view of self, so it is called 'store'. When separated from the view of self, it no longer has this name. If it were only arising and ceasing, it would be no different from the previous seven consciousnesses; if it were only non-arising and non-ceasing, it would be no different from the Tathāgatagarbha (Tathāgatagarbha, 'the womb of the thus-come one'). It is precisely because of the combination of arising and ceasing and non-arising and non-ceasing that the Ālaya-consciousness is formed.

Treatise: This consciousness has two meanings, and can generate all dharmas. Commentary: The above is a general indication of the nature of Ālaya-consciousness, and the second part below is a separate explanation based on its meaning. There are three aspects: first, it clarifies that this mind has the characteristic of arising and ceasing; second, it explains the causes and conditions of arising and ceasing; and third, it distinguishes the characteristics of arising and ceasing. The first aspect contains three sub-aspects: first, it lists the numbers and distinguishes the merits; second, it uses different categories to distinguish names; and third, it distinguishes and explains according to the names. This is the first sub-aspect. Because this consciousness has the meaning of awakening and non-awakening, it can absorb defiled and pure dharmas according to the external environment. These two meanings influence each other and can produce all defiled and pure result dharmas.

Treatise: What are the two meanings? And even the meaning of non-awakening. Commentary: This is using questions to list the names.

Treatise: The so-called meaning of awakening, and even named original enlightenment. Commentary: The third aspect below is to distinguish and explain according to the names. There are three aspects: first, it distinguishes the meaning of awakening; second, it explains the meaning of non-awakening; and third, it simultaneously distinguishes the similarities and differences. The meaning of awakening contains two aspects: first, it briefly distinguishes the two awakenings; and then it extensively explains the two awakenings. The first aspect contains two sub-aspects: first, the fundamental awakening (original enlightenment); and then the initial awakening (initial enlightenment). The fundamental awakening contains two sub-aspects: first, it reveals the nature of original enlightenment; and then it reveals the name of original enlightenment. This is the first sub-aspect. The nature of original enlightenment is taken from the non-conceptual true nature in the dependent origination gate of the one mind. And this true nature originally has no state of non-awakening, so it is said that awakening is the mind-essence being free from delusion. This is a name obtained by reversing defilement from the aspect of the merits of the essence, which is completely different from Suchness (Tathata). The aspect of awakening that arises and ceases and absorbs freedom from delusion, etc., its empty realm horizontally pervades the three times of the past, present, and future, and vertically connects ordinary people and sages, so it is said that it is all-pervasive. In the state of being bound and being free from bondage, its nature has always been no different, so it is said to be the one aspect of the Dharma realm. If you want to explain the meaning of awakening, it has no difference in nature from the Tathāgata's Dharma body that is free from bondage, so it is said to be the Tathāgata's equal Dharma body. Since it is based on this awakening, it should be clear that the Dharma body is the root of the Dharma body of the fruition position, so it is called original enlightenment based on the Dharma body.

。何以故至即同本覺　述曰。此顯本覺名也。何以故者。責其立名。上開章中直言覺義何故今結乃云本覺。此所結中既攝本覺。何故上標但言覺耶。此即進退二種責也。下釋意云。謂以此覺對於當顯始覺法身得本名故。故下結中而言本覺。以彼始覺至心源時。即同本覺無二相故。無別可對故。前標中但直言覺。

論。始覺義者至說名始覺　述曰。此略明始覺也。始覺者。牒其名也。依本覺故有心者明記始覺之所由也。依不覺故說有始覺者。正顯所起始覺之義。謂即本覺真凈心體隨無明緣動作妄念故。依本覺有不覺也。而以本覺內熏力故漸有微覺起厭求等乃至究竟還同本覺故。依不覺有始覺也。

論。不覺心源至非究竟覺　述曰。上略明二覺次下第二廣顯二覺。于中有二。先明始覺。后顯本覺。前中有三。初總標因果滿非滿覺次廣寄四相釋成其義。后顯始覺不異本覺。此初也。言心源者。有其二義。本覺真如為染心源。業相細念為法染源。持業依主二釋皆通。謂究竟位覺。本覺心本無所動。今無所靜覺。業識心本來無生。今無所滅覺。此源者名究竟覺。即佛果位。縱有所覺。未主此源。非究竟覺。即等覺前也。

論。此義云何至是不覺故　述曰。次下第二釋成其義。于中有二。初正寄四相顯其四位。

【現代漢語翻譯】現代漢語譯本：『何以故至即同本覺』，窺基法師解釋說：『這是爲了彰顯本覺的名稱。』『何以故者』，是責問為何要立這個名稱。前面開章時直接說『覺』的意義，為何現在總結時卻說『本覺』？這裡所總結的內容既然包含了本覺，為何前面只標明『覺』呢？這是進退兩種責問。下面解釋說：『因為這個覺是相對於將要顯現的始覺法身而言，所以才得到『本』這個名稱。』因此在下面的總結中才說『本覺』，因為那始覺到達心源時，就等同於本覺，沒有兩種不同的相狀。沒有差別可以對應，所以前面只直接說『覺』。『始覺義者至說名始覺』，窺基法師解釋說：『這裡簡略地說明始覺。』『始覺者』，是重複這個名稱。『依本覺故有心者』，明確地記述了始覺的由來。『依不覺故說有始覺者』，正是爲了彰顯所起始的始覺的意義。意思是說，就是本覺真凈的心體，隨著無明之緣而動作妄念，所以說依本覺而有不覺。而因為本覺內在的熏習力量，逐漸產生微小的覺悟，生起厭離和希求等等，乃至最終迴歸等同於本覺，所以說依不覺而有始覺。『不覺心源至非究竟覺』，窺基法師解釋說：『上面簡略地說明了二覺，接下來第二部分廣泛地闡釋二覺。』其中分為兩部分：先說明始覺，后顯現本覺。前面說明始覺的部分又分為三部分：首先總標示因果圓滿與否的覺悟，其次廣泛地借用四相來解釋併成就其意義，最後顯現始覺與本覺沒有差異。這裡是第一部分。』心源者』，有兩種含義：本覺真如是染污心的根源，業相細念是法染的根源。持業釋和依主釋兩種解釋都可行。所謂究竟位的覺悟，本覺的心本來沒有動，現在也沒有靜的覺悟；業識心本來沒有生，現在也沒有滅的覺悟。這個『源』被稱為究竟覺，也就是佛果位。縱然有所覺悟，但沒有主宰這個根源，就不是究竟覺，也就是等覺之前。『此義云何至是不覺故』，窺基法師解釋說：『接下來第二部分解釋併成就其意義。』其中分為兩部分：首先正式地借用四相來顯現其四種位次。

【English Translation】 English version: 『He yi gu zhi ji tong ben jue』 (何以故至即同本覺, Why is it that reaching it is the same as original enlightenment?), Shū Jī (窺基) explains: 『This is to reveal the name of Ben Jue (本覺, Original Enlightenment).』『He yi gu zhe』 (何以故者, Why is it?), questions the establishment of this name. In the opening chapter, it directly speaks of the meaning of 『Jue』 (覺, Enlightenment), why is it now concluded with 『Ben Jue』 (本覺, Original Enlightenment)? Since the conclusion here includes Ben Jue, why did the previous heading only mention 『Jue』? This is a two-pronged questioning, both advancing and retreating. The explanation below says: 『Because this enlightenment is in relation to the Shi Jue (始覺, Initial Enlightenment) Dharmakaya (法身, Dharma Body) that is about to be revealed, it obtains the name 『Ben』 (本, Original).』 Therefore, the conclusion below speaks of 『Ben Jue』 (本覺, Original Enlightenment), because when that Shi Jue (始覺, Initial Enlightenment) reaches the source of the mind, it is the same as Ben Jue (本覺, Original Enlightenment), without two different appearances. There is no difference to correspond to, so the previous heading only directly spoke of 『Jue』 (覺, Enlightenment). 『Shi jue yi zhe zhi shuo ming shi jue』 (始覺義者至說名始覺, The meaning of Initial Enlightenment is explained as Initial Enlightenment), Shū Jī (窺基) explains: 『This briefly explains Shi Jue (始覺, Initial Enlightenment).』『Shi jue zhe』 (始覺者, Initial Enlightenment), repeats the name. 『Yi ben jue gu you xin zhe』 (依本覺故有心者, Because of reliance on Original Enlightenment, there is mind), clearly records the origin of Shi Jue (始覺, Initial Enlightenment). 『Yi bu jue gu shuo you shi jue zhe』 (依不覺故說有始覺者, Because of reliance on Non-Enlightenment, it is said there is Initial Enlightenment), precisely reveals the meaning of the Shi Jue (始覺, Initial Enlightenment) that is being initiated. It means that the true and pure essence of Ben Jue (本覺, Original Enlightenment) mind, following the conditions of ignorance, acts with deluded thoughts, therefore it is said that relying on Ben Jue (本覺, Original Enlightenment) there is Non-Enlightenment. And because of the internal perfuming power of Ben Jue (本覺, Original Enlightenment), gradually subtle awakenings arise, giving rise to aversion and seeking, etc., until ultimately returning to being the same as Ben Jue (本覺, Original Enlightenment), therefore it is said that relying on Non-Enlightenment there is Shi Jue (始覺, Initial Enlightenment). 『Bu jue xin yuan zhi fei jiu jing jue』 (不覺心源至非究竟覺, The source of Non-Enlightenment mind is not ultimate enlightenment), Shū Jī (窺基) explains: 『Above, the two enlightenments were briefly explained, and next, the second part extensively explains the two enlightenments.』 It is divided into two parts: first explaining Shi Jue (始覺, Initial Enlightenment), then revealing Ben Jue (本覺, Original Enlightenment). The part explaining Shi Jue (始覺, Initial Enlightenment) is further divided into three parts: first, a general indication of the enlightenment of cause and effect, whether complete or incomplete; second, extensively borrowing the four characteristics to explain and accomplish its meaning; and finally, revealing that Shi Jue (始覺, Initial Enlightenment) is not different from Ben Jue (本覺, Original Enlightenment). This is the first part. 『Xin yuan zhe』 (心源者, The source of mind), has two meanings: Ben Jue (本覺, Original Enlightenment) True Thusness is the source of defiled mind, and the subtle thoughts of karma are the source of defilement of Dharma. Both the possessive compound and the dependent compound interpretations are viable. The enlightenment of the ultimate position, the Ben Jue (本覺, Original Enlightenment) mind originally has no movement, and now has no enlightenment of stillness; the karmic consciousness mind originally has no birth, and now has no enlightenment of extinction. This 『source』 is called ultimate enlightenment, which is the Buddha fruit position. Even if there is some enlightenment, but it does not dominate this source, it is not ultimate enlightenment, which is before Equal Enlightenment. 『Ci yi yun he zhi shi bu jue gu』 (此義云何至是不覺故, What is the meaning of this? It is because of Non-Enlightenment), Shū Jī (窺基) explains: 『Next, the second part explains and accomplishes its meaning.』 It is divided into two parts: first, formally borrowing the four characteristics to reveal its four positions.

后引經釋成心源無念。前中覺四相位分為四。此初覺滅相位也。此義云何者。四其心源覺不覺義下舉四相釋成其義。今應先明四相之義。然後依義釋文顯位。心性本來離生滅念。而有無明動心令作生住異滅。故名四相。即九相中前之八相。謂由無明凈心起動。雖無能所見相未分。動念初起故名生相。即是第一無明業相。以其初起得生名故。由妄動故而生見相。能所取心成於粗細堅住諸執故名住相。即是轉現智相續相。所住能住法執相故。由法執故。復依異根別取異境起我我所自他異執。故名異相。即執取相計名字相。由我我所受想境故。由我執故。起惑造業能招苦果。能令凈心隱於六道。故名滅相。即是第八起業相也。能成眾生業系苦故。既由無明動此凈心。初起生相終起滅相。而成眾生六道生死。今由本覺內熏之力。初覺滅相終覺生相。故說凡夫能覺知等。此文四節。如凡夫人者。是能覺人也。即是十信外凡夫之位。覺知前念起惡者。是所覺相。未入信位貪著生死起煩惱業而不覺知。今入信已知起惑業招苦果故定是惡也。能止后念令不起者。辨覺利益前由不覺起煩惱業。今既覺故止不造也。雖複名覺即是不覺者。結覺分齊。雖知是惡妄有制伏。未覺是夢故。是不覺。

論。如二乘觀至名相似覺　述曰。此下第

【現代漢語翻譯】現代漢語譯本後文引用經文解釋『心源無念』。前面中覺的四相位分為四個階段。這裡是初覺的滅相位。『此義云何者』，用四種心源覺與不覺的意義來解釋其含義。現在應該先明白四相的意義，然後根據意義解釋經文，彰顯其位次。心性本來沒有生滅之念，但由於無明擾動心，使其產生生、住、異、滅。因此稱為四相，即九相中前面的八相。也就是說，由於無明，清凈心產生動搖。雖然沒有能見和所見，但相尚未分離。動念初起，所以稱為生相，即是第一無明業相。因為初起而得『生』之名。由於虛妄的動搖，產生了見相，能取和所取的心形成了粗細、堅固、執著的觀念，所以稱為住相，即是轉現智相續相，所住和能住的法執相。由於法執，又依據不同的根，分別取不同的境，產生我與我所、自與他不同的執著，所以稱為異相，即執取相和計名字相。由於我與我所，感受思想境界。由於我執，產生迷惑，造作惡業，能夠招致苦果，能夠使清凈心隱沒於六道之中，所以稱為滅相，即是第八起業相。能夠成就眾生業力的束縛和痛苦。既然由於無明擾動了這顆清凈心，最初產生生相，最終產生滅相，從而成就了眾生六道的生死輪迴。現在由於本覺內在熏習的力量，最初覺悟滅相，最終覺悟生相，所以說凡夫能夠覺知等等。這段文字分為四個部分。『如凡夫人者』，是能夠覺悟的人，即是十信外凡夫的位次。『覺知前念起惡者』，是所覺悟的相。未進入信位，貪戀生死，產生煩惱和惡業而不覺知。現在進入信位，已經知道產生迷惑和惡業會招致苦果，所以一定是惡。『能止后念令不起者』，辨別覺悟的利益。之前由於不覺悟，產生煩惱和惡業，現在既然覺悟了，就停止造作。『雖複名覺即是不覺者』，總結覺悟的界限。雖然知道是惡，妄圖制伏，但沒有覺悟到這是夢幻，所以是不覺悟。論：如二乘觀至名相似覺述曰：此下第

【English Translation】 English version The following quotes scriptures to explain 'no-thought of the source of mind (心源無念)'. The four phases of the middle awakening (中覺) are divided into four stages. This is the extinction phase (滅相位) of the initial awakening (初覺). 'What does this mean (此義云何者)?' It uses the meaning of the four aspects of the mind-source, awakening and non-awakening, to explain its meaning. Now, the meaning of the four aspects should be clarified first, and then the text should be interpreted according to the meaning to reveal its position. The nature of the mind originally has no thoughts of arising and ceasing, but due to ignorance (無明) disturbing the mind, it causes arising, dwelling, changing, and ceasing. Therefore, it is called the four aspects, which are the first eight aspects of the nine aspects. That is to say, due to ignorance, the pure mind arises and moves. Although there is no subject and object, the aspects have not yet separated. The initial arising of a thought is called the arising aspect (生相), which is the first ignorance-karma aspect (無明業相). Because it initially arises, it is named 'arising'. Due to false movement, the seeing aspect arises, and the mind that can grasp and is grasped forms coarse, firm, and attached concepts, so it is called the dwelling aspect (住相), which is the aspect of the continuous transformation of wisdom (轉現智相續相), the aspect of the dharma attachment (法執相) of what dwells and can dwell. Due to dharma attachment, it relies on different roots to separately grasp different realms, giving rise to the attachment to self and non-self, self and others, so it is called the changing aspect (異相), which is the grasping aspect (執取相) and the naming aspect (計名字相). Due to self and non-self, one experiences thought realms. Due to self-attachment, delusion arises, creating karma that can bring about suffering, and can cause the pure mind to be hidden in the six realms (六道), so it is called the ceasing aspect (滅相), which is the eighth karma-arising aspect (起業相). It can accomplish the bondage and suffering of sentient beings' karma. Since ignorance disturbs this pure mind, initially the arising aspect arises, and finally the ceasing aspect arises, thereby accomplishing the cycle of birth and death in the six realms for sentient beings. Now, due to the inner influence of original awakening (本覺), initially awakening to the ceasing aspect, and finally awakening to the arising aspect, it is said that ordinary people can be aware, etc. This text is divided into four parts. 'As for ordinary people (如凡夫人者)', they are those who can awaken, which is the position of ordinary people outside the ten faiths (十信). 'Aware that the previous thought gives rise to evil (覺知前念起惡者)', is the aspect that is awakened to. Not yet entering the stage of faith, clinging to birth and death, generating afflictions and karma without being aware. Now entering the stage of faith, already knowing that generating delusion and karma will bring about suffering, so it must be evil. 'Able to stop the subsequent thought from arising (能止后念令不起者)', distinguishes the benefits of awakening. Previously, due to non-awakening, afflictions and karma arose, but now that one is awakened, one stops creating them. 'Although it is called awakening, it is still non-awakening (雖複名覺即是不覺者)', summarizes the limits of awakening. Although one knows it is evil and attempts to subdue it, one has not awakened to the fact that it is a dream, so it is non-awakening. Treatise: Like the two vehicles (二乘) observing to the point of being called similar awakening. Commentary: This below is the...

二位覺異相也。文亦四節。二乘觀智等者。是能覺人。三賢菩薩名初發意。得人空門同二乘位。覺于念異念無異相。明所覺相。此二乘等證人空而共知無我。離妄根境從異夢覺。名覺念異。返照異相都無所有。名念無異相。以舍粗分別執著相者。是覺利益。即我我所名粗分別執著相也。名相似覺者。是覺分齊。雖舍粗執而由未得無分別故。

論。如法身菩薩至名隨分覺　述曰。此第三位覺住相也。文亦分四。法身菩薩是能觀人。十地菩薩證法身故皆名法身。覺于念住等者。是所覺相既證真如得無分別永離二取法執心故。從住相夢而得覺悟。名覺于念住。返照住相竟無所有。名念無住相。已離分別粗念等者。是覺利益。即法執念異前人執及著外境故名為分別異相。後生微細念故。故云粗念。名隨分覺者。是覺分齊。覺道未圓有細念故。

論。如菩薩地至名究竟覺　述曰。此第四位覺生相也。文亦分四。菩薩地盡等者。是能覺人。文中三句顯有二道。菩薩地盡總舉金剛等覺之位。滿足方便是加行道。即是滿足之方便故一念相應。是無間道剎那契理斷細念故。覺心初起心無初相者。是所覺相。根本無明依覺故迷動彼凈心令起細念。今乃證知離本覺無不覺。即動心本來凈。故云覺心初起等。非覺悟心而初起也。遠

【現代漢語翻譯】現代漢語譯本二位覺知念頭有差異的表象。（文中的『文』也分為四個部分。）『二乘觀智等』是指能夠覺悟的人。『三賢菩薩』被稱為『初發意』，他們證得人空的境界，與二乘的果位相同，覺知到念頭的差異，以及念頭沒有差異的表象，這說明了所覺知的表象。這些二乘行者等證得了人空，共同認知到無我，脫離了虛妄的根源和境界，從不同的夢境中覺醒，這被稱為『覺念異』。反過來觀照，發現差異的表象根本不存在，這被稱為『念無異相』。捨棄粗糙的分辨和執著的表象，這就是覺悟的利益。所謂『我』和『我所』，就是粗糙的分辨和執著的表象。被稱為『相似覺』，這是覺悟的程度。雖然捨棄了粗糙的執著，但由於還沒有證得無分別智。

論：如法身菩薩至名隨分覺。述曰：這是第三個階段的覺悟，安住于實相的階段。『文』也分為四個部分。『法身菩薩』是能夠觀照的人。十地菩薩因為證得了法身，所以都稱為法身。『覺于念住等』，這是所覺知的表象，既然證得了真如，得到了無分別智，永遠脫離了能取和所取的二取，以及法執之心，所以從安住于實相的夢境中覺醒，這被稱為『覺于念住』。反過來觀照，發現安住于實相的表象根本不存在，這被稱為『念無住相』。已經脫離了分別的粗糙念頭等，這是覺悟的利益。法執的念頭與之前人執以及執著于外境不同，所以被稱為『分別異相』。之後產生微細的念頭，所以說『粗念』。被稱為『隨分覺』，這是覺悟的程度。覺悟的道路還沒有圓滿，還有細微的念頭。

論：如菩薩地至名究竟覺。述曰：這是第四個階段的覺悟，生起的階段。『文』也分為四個部分。『菩薩地盡等』，這是能夠覺悟的人。文中的三句話顯示了有兩條道路。『菩薩地盡』總括了金剛等覺的果位。『滿足方便』是加行道，也就是滿足覺悟的方便。『一念相應』是無間道，剎那間與真理契合，斷除了細微的念頭。『覺心初起心無初相』，這是所覺知的表象。根本無明依附於覺悟，所以迷惑並擾動清凈的心，使之生起細微的念頭。現在才證知，離開本覺就沒有不覺。也就是說，擾動的心本來就是清凈的，所以說『覺心初起心無初相』。並不是覺悟的心才開始生起。遠離

【English Translation】 English version The two positions are aware of different appearances of thoughts. (The 'text' is also divided into four sections.) 'The wisdom of the Two Vehicles, etc.' refers to those who can awaken. 'The Three Worthies Bodhisattvas' are called 'initial aspiration,' attaining the emptiness of self, which is the same as the position of the Two Vehicles, aware of the difference in thoughts and the non-difference in the appearance of thoughts, clarifying the perceived appearance. These practitioners of the Two Vehicles, etc., attain the emptiness of self and jointly recognize no-self, departing from the false roots and realms, awakening from different dreams, which is called 'awareness of thought difference.' Reflecting back, the different appearances are non-existent, which is called 'thought non-difference.' Abandoning coarse discrimination and attachment appearances is the benefit of awakening. The so-called 'I' and 'mine' are coarse discrimination and attachment appearances. Called 'similar awakening,' this is the degree of awakening. Although coarse attachments are abandoned, non-discriminating wisdom has not yet been attained.

Treatise: As the Dharmakaya Bodhisattva reaches the name 'Partial Awakening.' Commentary: This is the third stage of awakening, the stage of abiding in reality. The 'text' is also divided into four sections. 'Dharmakaya Bodhisattva' refers to those who can contemplate. The Ten Bhumi Bodhisattvas are all called Dharmakaya because they have attained the Dharmakaya. 'Awareness of abiding in thought, etc.' is the perceived appearance. Since they have attained Suchness, obtained non-discriminating wisdom, and are forever free from the duality of grasper and grasped, and the mind of attachment to dharma, they awaken from the dream of abiding in reality, which is called 'awareness of abiding in thought.' Reflecting back, the appearance of abiding in reality is non-existent, which is called 'thought non-abiding.' Having abandoned discriminating coarse thoughts, etc., is the benefit of awakening. The thought of attachment to dharma is different from the previous attachment to self and attachment to external realms, so it is called 'different appearance of discrimination.' Subtle thoughts arise later, so it is called 'coarse thought.' Called 'partial awakening,' this is the degree of awakening. The path of awakening is not yet complete, and there are still subtle thoughts.

Treatise: As the Bodhisattva ground reaches the name 'Ultimate Awakening.' Commentary: This is the fourth stage of awakening, the stage of arising. The 'text' is also divided into four sections. 'The end of the Bodhisattva ground, etc.' refers to those who can awaken. The three sentences in the text show that there are two paths. 'The end of the Bodhisattva ground' encompasses the positions of Vajra Samadhi and Equal Awakening. 'Fulfilling skillful means' is the path of preparation, which is fulfilling the skillful means of awakening. 'Corresponding in one thought' is the path of no obstruction, instantly corresponding to the truth, cutting off subtle thoughts. 'The initial arising of the awakened mind has no initial appearance' is the perceived appearance. Fundamental ignorance relies on awakening, so it deludes and disturbs the pure mind, causing subtle thoughts to arise. Now it is realized that without original awakening, there is no non-awakening. That is to say, the disturbed mind is originally pure, so it is said 'the initial arising of the awakened mind has no initial appearance.' It is not that the awakened mind is just beginning to arise. Far

離微細念故等者。明覺利益生相。最細名微細念。此相永無故云遠離。真心性顯云見心性。心無生滅名即常住。名究竟覺者結覺分齊。未至心源夢念未盡。始末同本非究竟覺。夢念既盡心歸本源。始不異本。名究竟覺。

論。是故修多羅至向佛智故　述曰。自下第二引經證誠也。心源無念。于中有四。一引經成證。二重釋前文。三舉不覺之失。四顯覺者之德。此初也。在因地時雖未離念。能觀如是無念道理。說此能觀為向智故。以是證知佛地無念。

論。又心起者至即謂無念　述曰。此重釋前義遣外疑也。恐聞前說覺心初起疑有初心是可覺知。故此釋云。前說覺心初起相者。無有初相是可覺知。而言覺心初起相者。覺初念心即無念起。其初動心本來靜故。

論。是故一切至無始無明　述曰。此顯不覺之失也。文中有三。謂標釋結。是故等者乘前標也。是前無念名為覺故。除佛以外不名為覺。以從等者。釋所以也。已從無始至成佛來。無明之念唸唸相續未曾離故。前對四相故說漸覺。皆有無明故說不覺。故說等者。結不覺義。謂依無明而起諸念故有念者。說彼皆是無始無明。不名覺也。

論。若得無念至無念等故　述曰。此顯覺者之德。若妄未□不知一心本無相念。若至心源得於無念。即知眾

【現代漢語翻譯】現代漢語譯本：『離微細念故等者』，說明了覺悟所帶來的利益和生起之相。最細微的念頭稱為『微細念』。這種念相永遠不存在，所以說『遠離』。真心本性的顯現稱為『見心性』。心沒有生滅，就叫做『常住』。稱為『究竟覺』，是總結覺悟的界限。如果還沒有到達心源，夢念還沒有止息，那麼開始和最終的源頭就不是同一個，就不是『究竟覺』。如果夢念已經止息，心迴歸到本源，那麼開始和本源就沒有差別，就叫做『究竟覺』。

論：『是故修多羅至向佛智故』述曰：下面第二部分引用經文來證明。心源沒有念頭，其中有四個方面：一是引用經文來證明，二是重新解釋前面的文句，三是舉出不覺悟的過失，四是彰顯覺悟者的功德。這是第一方面。在因地時，即使還沒有離開念頭，能夠觀察這種無念的道理，就說這種能觀察是趨向佛的智慧。因此可以證明佛的境界是沒有念頭的。

論：『又心起者至即謂無念』述曰：這是重新解釋前面的意義，消除外人的疑惑。恐怕聽到前面說覺心初起，懷疑有最初的心是可以覺知的。所以這裡解釋說，前面所說的覺心初起的相，是沒有最初的相是可以覺知的。說覺心初起的相，就是覺悟最初的念頭，也就是沒有念頭生起。最初的動心本來就是寂靜的。

論：『是故一切至無始無明』述曰：這是彰顯不覺悟的過失。文中有三個部分，分別是標示、解釋和總結。『是故等者』是承接前面的標示。前面所說的無念稱為覺悟，除了佛以外，不稱為覺悟。『以從等者』是解釋原因。已經從無始以來直到成佛，無明的念頭唸唸相續，沒有停止過。前面針對四相，所以說漸覺，但都存在無明，所以說不覺悟。『故說等者』是總結不覺悟的意義。就是說，依靠無明而生起各種念頭，所以有念頭的人，都說是無始無明，不稱為覺悟。

論：『若得無念至無念等故』述曰：這是彰顯覺悟者的功德。如果迷惑顛倒，不知道一心本來沒有相念。如果到達心源，獲得無念，就知道眾

【English Translation】 English version: 'Li Wei Xi Nian Gu Deng Zhe' (離微細念故等者, 'Therefore, being apart from subtle thoughts, etc.'), explains the benefits and arising appearances of enlightenment. The most subtle thought is called 'Wei Xi Nian' (微細念, subtle thought). This appearance of thought never exists, so it is said to be 'apart from'. The manifestation of true mind nature is called 'Jian Xin Xing' (見心性, seeing the mind nature). When the mind has no arising or ceasing, it is called 'Chang Zhu' (常住, constant abiding). It is called 'Jiu Jing Jue' (究竟覺, ultimate enlightenment), which summarizes the limits of enlightenment. If one has not reached the source of the mind, and dream thoughts have not ceased, then the beginning and the ultimate source are not the same, and it is not 'Jiu Jing Jue' (究竟覺, ultimate enlightenment). If dream thoughts have ceased and the mind returns to its source, then the beginning and the source are no different, and it is called 'Jiu Jing Jue' (究竟覺, ultimate enlightenment).

Treatise: 'Shi Gu Xiu Duo Luo Zhi Xiang Fo Zhi Gu' (是故修多羅至向佛智故, 'Therefore, the sutras lead to the wisdom of the Buddha') Commentary: The second part below quotes scriptures to prove it. The source of the mind has no thoughts, which has four aspects: First, quoting scriptures to prove it; second, re-explaining the previous sentences; third, citing the faults of non-enlightenment; and fourth, highlighting the merits of the enlightened. This is the first aspect. When in the causal ground, even if one has not left thoughts, being able to observe this principle of no-thought is said to be leading to the wisdom of the Buddha. Therefore, it can be proved that the state of the Buddha has no thoughts.

Treatise: 'You Xin Qi Zhe Zhi Ji Wei Wu Nian' (又心起者至即謂無念, 'Moreover, the arising of the mind is called no-thought') Commentary: This is to re-explain the previous meaning and eliminate external doubts. Fearing that hearing the previous saying that the initial arising of the enlightened mind, one might suspect that there is an initial mind that can be perceived. Therefore, it is explained here that the appearance of the initial arising of the enlightened mind mentioned earlier has no initial appearance that can be perceived. Saying that the appearance of the initial arising of the enlightened mind is to realize that the initial thought is the arising of no-thought. The initial moving mind is originally tranquil.

Treatise: 'Shi Gu Yi Qie Zhi Wu Shi Wu Ming' (是故一切至無始無明, 'Therefore, all are beginningless ignorance') Commentary: This highlights the faults of non-enlightenment. There are three parts in the text, namely, indication, explanation, and conclusion. 'Shi Gu Deng Zhe' (是故等者, 'Therefore, etc.') continues the previous indication. The no-thought mentioned earlier is called enlightenment. Except for the Buddha, it is not called enlightenment. 'Yi Cong Deng Zhe' (以從等者, 'Because from, etc.') explains the reason. From beginningless time until becoming a Buddha, the thoughts of ignorance have continued without ceasing. Previously, it was aimed at the four appearances, so it was said to be gradual enlightenment, but all have ignorance, so it is said to be non-enlightenment. 'Gu Shuo Deng Zhe' (故說等者, 'Therefore, saying, etc.') concludes the meaning of non-enlightenment. That is to say, relying on ignorance to generate various thoughts, so those who have thoughts are said to be beginningless ignorance and are not called enlightenment.

Treatise: 'Ruo De Wu Nian Zhi Wu Nian Deng Gu' (若得無念至無念等故, 'If one attains no-thought, it is equal to no-thought') Commentary: This highlights the merits of the enlightened. If one is confused and does not know that the one mind originally has no appearance of thought. If one reaches the source of the mind and obtains no-thought, one knows that all

生一心妄動四相差別。心無動念。以無念等故者。釋知所以眾生離念體則無念。佛無念體與彼平等。故能遍知諸念無念。

論。而實無有至同一覺故　述曰。此即第三始不異本。文中標釋。而實無有始覺異者。此標始覺不異本覺。以四相下釋成其義。以彼四相無別自體可辨前後。故言俱時。依粗細念覺時差別而有前後。故言而有。離心無有俱時前後自性可立。故言皆無自立。離心無性即同一覺。故言本來同一覺等。此總意云。既覺四相說為始覺。所覺無故能覺亦無。故無始覺異於本覺。

論。複次本覺至不相舍離　述曰。廣始覺竟。下廣本覺。于中有二。先明隨染本覺。后顯性凈本覺。初中有三。初總標。次別名。后辨相。此初也。以隨動門而顯本覺。故言本覺隨染分別。既隨緣動故言生也。雖隨緣生不失性凈。故言與彼不相舍離。此初隨染既有二種。故隨此染生下二相。言二染者。一謂自染。即在因時由無明熏所起染相。二謂他染。即在果時與生同體。諸眾生染即依自染生智凈相。以既從染得智凈故。由隨他染生不思業。以非染生起勝業故。

論。云何為二至思議業相　述曰。此別名也。所言智者。即始覺智。凈謂離染。同於本覺果作用故名為業。非下地例名不思議。相者狀也　本覺隨染有此當

【現代漢語翻譯】現代漢語譯本：眾生一念妄動，就產生了四相（我相、人相、眾生相、壽者相）的差別。如果心沒有動念，因為沒有念頭等等原因。解釋說，要知道眾生離開念頭的本體就是無念。佛的無念本體與眾生平等，所以能夠普遍地知道各種念頭都是無念。

論：實際上沒有始覺和本覺的差別，因為它們是同一個覺悟的緣故。述曰：這說明第三個方面，始覺與本覺本來就沒有差別。文中特別解釋說，實際上沒有始覺與本覺的差別，這是標明始覺不異於本覺。用四相來解釋和成就這個意義。因為那四相沒有可以分辨前後的獨立自體，所以說是同時的。依據粗細念頭的覺悟時間差別而有前後，所以說是『而有』。離開心就沒有可以建立的同時前後自性，所以說是『皆無自立』。離開心就沒有自性，就是同一個覺悟，所以說『本來同一覺等』。總的意思是說，既然覺悟了四相，就說是始覺。所覺悟的四相沒有了，能覺悟的也沒有了。所以沒有始覺異於本覺。

論：再次，本覺與染法不相舍離。述曰：廣泛地闡述了始覺之後，下面廣泛地闡述本覺。其中有兩部分，先說明隨染的本覺，后顯示性凈的本覺。第一部分中有三個方面，首先是總標，其次是別名，最後是辨相。這是第一個方面。因為隨著動門而顯示本覺，所以說本覺隨著染法而分別。既然隨著因緣而動，所以說是『生』。雖然隨著因緣而生，但不失去本性清凈，所以說『與彼不相舍離』。這最初的隨染有兩種，所以隨著這染法產生下面的兩種相。所說的兩種染法，一種是自染，就是在因地時由無明熏習所產生的染相。另一種是他染，就是在果地時與生同體的。各種眾生的染法，就是依據自染而產生智凈相。因為既然是從染法得到智凈，所以由隨他染而產生不可思議的業。因為不是由染法而生起殊勝的業。

論：什麼是兩種染法？……不可思議的業相。述曰：這是別名。所說的智，就是始覺智。凈，就是離開染污。與本覺的果地作用相同，所以名為業。不是下地可以比擬的，所以名為不可思議。相，就是狀態。本覺隨著染法有這種現象。

【English Translation】 English version: When a sentient being's mind stirs with a single deluded thought, it gives rise to the differentiations of the four characteristics (self, person, sentient being, and life-span). If the mind has no stirring of thought, it is because of the absence of thought, etc. The explanation is that sentient beings, when separated from the substance of thought, are without thought. The Buddha's substance of no-thought is equal to that of sentient beings, therefore, he is able to universally know that all thoughts are no-thought.

Treatise: In reality, there is no difference between initial enlightenment (始覺) and fundamental enlightenment (本覺), because they are the same awakening. Commentary: This explains the third aspect, that initial enlightenment is not different from fundamental enlightenment. The text specifically explains that there is no difference between initial enlightenment and fundamental enlightenment, which indicates that initial enlightenment is not different from fundamental enlightenment. The meaning is explained and accomplished using the four characteristics. Because those four characteristics have no independent self-nature that can be distinguished as before or after, they are said to be simultaneous. Based on the temporal differences in the awakening of coarse and subtle thoughts, there is a before and after, so it is said 'and there is'. Apart from the mind, there is no simultaneous or sequential self-nature that can be established, so it is said 'all are without self-establishment'. Apart from the mind, there is no self-nature, which is the same awakening, so it is said 'originally the same awakening, etc.' The general meaning is that since the awakening of the four characteristics is called initial enlightenment, and what is awakened has ceased to exist, then the one who awakens also ceases to exist. Therefore, there is no initial enlightenment that is different from fundamental enlightenment.

Treatise: Furthermore, fundamental enlightenment is inseparable from defilement. Commentary: After extensively explaining initial enlightenment, the following extensively explains fundamental enlightenment. There are two parts to this, first explaining fundamental enlightenment that follows defilement, and then revealing the pure nature of fundamental enlightenment. There are three aspects to the first part, first a general statement, then specific names, and finally distinguishing characteristics. This is the first aspect. Because fundamental enlightenment is revealed following the gate of movement, it is said that fundamental enlightenment distinguishes according to defilement. Since it moves according to conditions, it is said to 'arise'. Although it arises according to conditions, it does not lose its pure nature, so it is said 'not separate from it'. This initial following of defilement has two types, so following this defilement, the following two characteristics arise. The two defilements are, one is self-defilement, which is the defiled characteristic arising from the perfuming of ignorance in the causal stage. The other is other-defilement, which is of the same substance as birth in the resultant stage. The defilements of various sentient beings arise from the pure characteristic of wisdom based on self-defilement. Since pure wisdom is obtained from defilement, inconceivable karma arises from following other-defilement. Because superior karma arises not from defilement.

Treatise: What are the two defilements? ... The characteristic of inconceivable karma. Commentary: These are specific names. What is called wisdom is initial enlightenment wisdom. Purity is being free from defilement. It is the same as the function of the fruit of fundamental enlightenment, so it is called karma. It cannot be compared to the lower realms, so it is called inconceivable. Characteristic is the state. Fundamental enlightenment has this phenomenon following defilement.

起二相狀故。

論。智凈相者至滿足方便故　述曰。次下第三依名辯相。于中有二。先明智凈相。后顯不思議業相。智中有二。初直明凈相。后問答釋疑。前中亦二。先因後果。此初也。謂于地前依真如法內熏之力所流教法外聞熏力能修資糧加行善根。故言依法力熏習。若登地上契證真如。凡起諸行依真而修。故言如實修行。漸漸修習十地行至金剛位。因行既極。名滿足方便。

論。破和合識至淳凈故　述曰。此明一果也。由前方便能破和合黎耶識。內生滅之相。顯不生滅清凈法身。故言破和合識相。顯現法身滅染心中業轉現等。令隨染覺遂即歸源成於應身淳凈之智。故言滅相續心相。智淳凈故即離相。名之為淳。染緣盡故名之為凈。

論。此義云何　述曰。次下第二問答釋疑。于中有二。先問。后答。此初也。此問意云。如上所說動彼凈心成前生滅。即舉生滅盡是凈心。若斷生滅。凈心應滅。如何但破和合識相而顯法身滅相續相成淳凈智。

論。以一切心至非不可壞　述曰。下答。有三。初法。次喻。后合。此初法也。一切生滅心識之相皆是無明不覺之相。非是本覺體。有識相覺與不覺體非一故。然此無明不覺識相。離非覺體而亦不離本覺之體。覺與不覺體非異故。由非異故無明即明而非

【現代漢語翻譯】現代漢語譯本：『起二相狀故』。

論：『智凈相者至滿足方便故』。述曰：次下第三依名辯相。于中有二。先明智凈相。后顯不思議業相。智中有二。初直明凈相。后問答釋疑。前中亦二。先因後果。此初也。謂于地前依真如法內熏之力所流教法外聞熏力能修資糧加行善根。故言依法力熏習。若登地上契證真如。凡起諸行依真而修。故言如實修行。漸漸修習十地行至金剛位。因行既極。名滿足方便。

論：『破和合識至淳凈故』。述曰：此明一果也。由前方便能破和合黎耶識（Ālaya-vijñāna，阿賴耶識）。內生滅之相。顯不生滅清凈法身（Dharmakāya，法身）。故言破和合識相。顯現法身滅染心中業轉現等。令隨染覺遂即歸源成於應身（Nirmāṇakāya，應身）淳凈之智。故言滅相續心相。智淳凈故即離相。名之為淳。染緣盡故名之為凈。

論：『此義云何』。述曰：次下第二問答釋疑。于中有二。先問。后答。此初也。此問意云。如上所說動彼凈心成前生滅。即舉生滅盡是凈心。若斷生滅。凈心應滅。如何但破和合識相而顯法身滅相續相成淳凈智。

論：『以一切心至非不可壞』。述曰：下答。有三。初法。次喻。后合。此初法也。一切生滅心識之相皆是無明（Avidyā，無明）不覺之相。非是本覺（Mūla-buddhi，本覺）體。有識相覺與不覺體非一故。然此無明不覺識相。離非覺體而亦不離本覺之體。覺與不覺體非異故。由非異故無明即明而非

【English Translation】 English version: 'Arising from the characteristics of the two aspects.'

Treatise: 'The aspect of pure wisdom leads to the fulfillment of expedient means.' Commentary: Next, the third section explains the characteristics based on the names. There are two parts: first, clarifying the aspect of pure wisdom; second, revealing the aspect of inconceivable karma. There are two aspects of wisdom: first, directly clarifying the pure aspect; second, questioning and answering to resolve doubts. The former also has two parts: first, the cause; second, the result. This is the first part. It refers to relying on the inner force of the 'Tathatā' (真如) Dharma before reaching the ground, and the external force of hearing and learning the teachings that flow from it, to cultivate the roots of merit in the stages of accumulation and application. Therefore, it is said to rely on the power of the Dharma to cultivate. If one ascends to the ground and attains realization of 'Tathatā', all actions arise and are cultivated based on truth. Therefore, it is said to truly practice. Gradually cultivating the practices of the ten grounds until reaching the Vajra position, the cause of practice is exhausted, and it is called the fulfillment of expedient means.

Treatise: 'Breaking the combined consciousness leads to pure purity.' Commentary: This clarifies the single result. Due to the previous expedient means, one can break the combined 'Ālaya-vijñāna' (阿賴耶識), the aspect of internal arising and ceasing, and reveal the non-arising and non-ceasing pure 'Dharmakāya' (法身). Therefore, it is said to break the aspect of combined consciousness. Manifesting the 'Dharmakāya', the transformation and manifestation of karma in the mind that extinguishes defilements, etc., causing the defiled awareness to return to its source and become the pure wisdom of the 'Nirmāṇakāya' (應身). Therefore, it is said to extinguish the aspect of continuous mind. Because wisdom is purely pure, it is free from aspects. It is called pure because the conditions of defilement are exhausted, and it is called pure because the causes of defilement are exhausted.

Treatise: 'What is the meaning of this?' Commentary: Next, the second part is questioning and answering to resolve doubts. There are two parts: first, the question; second, the answer. This is the first part. The meaning of this question is: as mentioned above, moving that pure mind creates arising and ceasing. That is, taking arising and ceasing as the pure mind. If arising and ceasing are cut off, the pure mind should be extinguished. How can one only break the aspect of combined consciousness and reveal the 'Dharmakāya', extinguish the aspect of continuous mind, and achieve pure wisdom?

Treatise: 'Because all minds are not indestructible.' Commentary: The answer below has three parts: first, the Dharma; second, the analogy; third, the combination. This is the first part, the Dharma. All aspects of arising and ceasing mind-consciousness are aspects of 'Avidyā' (無明), non-awakening. They are not the substance of 'Mūla-buddhi' (本覺). Because the aspect of consciousness and the substance of awakening and non-awakening are not one. However, this aspect of 'Avidyā' and non-awakening consciousness is neither separate from the substance of non-awakening nor separate from the substance of 'Mūla-buddhi'. Because the substance of awakening and non-awakening are not different. Because they are not different, 'Avidyā' is enlightenment and not

可壞。由不一故明無明別非不可壞。前就非可壞義故說離凈無別動心。今依非一非不壞義說破識相顯法身耳。所望義別不相違也。

論。如大海水至濕性不壞故　述曰。此舉喻也。有四種喻以況于真如。大海水因風波動者。真隨妄轉喻水相風相不相舍離者。真妄相依喻水。非動性者。真體不變喻謂水性。但以濕為自性。但隨他動非自動故。若風止滅等者。息妄顯真喻水。若自動。動相滅時濕性隨滅。隨他動故。動相滅時濕性不壞。

論。如是眾生至智性不壞故　述曰。此法合也。于中次第合前四喻。眾生自性清凈心等者。合前第一。水隨風動。水不自浪。因風起浪。風不自波。依水現波。故動即水。無別體也。心亦如是。不自起動。因無明動。癡不自起。因心有起。因癡心動。無別動也。心與無明俱無形相等者。合前第二。風水相依。以水依風。全體動故無別水相。風依水起。全體濕故無別風相。風水相依不相舍離。心亦如是。依妄動。全作諸識。無別心相。妄識依心。無非真故無無明相。真妄相依不相離也。而心非動性者。合前第三水非動性。即顯心性本非動念。若無明滅等者。合前第四。濕性不壞顯無明斷。如風止滅則業識等法相續識如波相滅。隨染本覺照察智性。無所壞故如濕性不壞。

論

【現代漢語翻譯】現代漢語譯本：可以破壞。由於不一的緣故，說明無明並非不可破壞。前面是就非可破壞的意義來說，離開清凈就沒有分別動心。現在是依據非一非不壞的意義來說，破除識相而顯現法身罷了。所希望的意義不同，並不互相違背。

論：如大海水，至濕性不壞故。述曰：這是舉例子。有四種比喻來比況真如。大海水因為風而波動，真隨妄轉，比喻水相和風相不相舍離，真妄相互依存，比喻水。非動性，真體不變，比喻水性。只是以濕為自性，只是隨他而動，不是自動的緣故。如果風停止熄滅等等，止息妄念而顯現真如，比喻水。如果是自動，動相熄滅時濕性也隨之熄滅，因為是隨他而動。動相熄滅時濕性不會壞滅。

論：如是眾生，至智性不壞故。述曰：這是用佛法來對應。其中依次對應前面的四個比喻。眾生自性清凈心等等，對應前面第一個比喻，水隨風動。水不會自己起浪，因為風才起浪。風不會自己起波，依靠水才顯現波浪。所以動就是水，沒有別的本體。心也是這樣，不會自己起動，因為無明才動。癡不會自己產生，因為心才有產生。因為癡心才動，沒有別的動。心與無明都沒有形狀相等，對應前面第二個比喻，風水相互依存。因為水依靠風，全體都在動，所以沒有別的水相。風依靠水而起，全體都是濕的，所以沒有別的風相。風水相互依存，不相舍離。心也是這樣，依靠妄念而動，完全產生各種識，沒有別的心相。妄識依靠心，沒有不是真的，所以沒有無明相。真妄相互依存，不相分離。而心不是動性，對應前面第三個比喻，水不是動性，就顯示心性本來不是動念。如果無明熄滅等等，對應前面第四個比喻，濕性不壞，顯示無明斷滅。如同風停止熄滅，那麼業識等法相續識如同波浪熄滅。隨著染污的本覺照察智性，沒有什麼是可以破壞的，如同濕性不壞。

論

【English Translation】 English version: It can be destroyed. Because of the difference, it explains that ignorance is not indestructible. The previous statement was based on the meaning of 'not destructible,' meaning that apart from purity, there is no discriminating mind. Now, it is based on the meaning of 'neither one nor indestructible' to break through the characteristics of consciousness and reveal the Dharmakaya (法身, Dharma Body). The intended meanings are different and do not contradict each other.

Treatise: Like the great ocean water, its essential wetness is indestructible. Commentary: This is an analogy. There are four analogies to illustrate Suchness (真如, True Thusness). The great ocean water is agitated by the wind, the true following the false, which is analogous to the water phase and wind phase not separating, the true and false depending on each other, analogous to water. The non-moving nature, the true essence unchanging, is analogous to the nature of water. It is only wetness as its self-nature, only moving with others, not moving on its own. If the wind stops and ceases, etc., ceasing false thoughts and revealing the true, is analogous to water. If it moves on its own, when the moving phase ceases, the wetness also ceases, because it moves with others. When the moving phase ceases, the wetness is not destroyed.

Treatise: Likewise, sentient beings, their essential wisdom is indestructible. Commentary: This is the Dharma correspondence. It sequentially corresponds to the previous four analogies. The self-nature of sentient beings, the pure mind, etc., corresponds to the first analogy, water moving with the wind. Water does not create waves on its own; waves arise because of the wind. Wind does not create ripples on its own; ripples appear depending on the water. Therefore, movement is water; there is no separate entity. The mind is also like this; it does not initiate movement on its own; it moves because of ignorance (無明, ignorance). Delusion does not arise on its own; it arises because of the mind. Because of delusion, the mind moves; there is no separate movement. The mind and ignorance have no shape or form, corresponding to the second analogy, wind and water depending on each other. Because water depends on the wind, the whole is moving, so there is no separate water phase. Wind arises depending on water, the whole is wet, so there is no separate wind phase. Wind and water depend on each other, not separating. The mind is also like this; it moves depending on false thoughts, completely creating various consciousnesses (識, consciousness), so there is no separate mind phase. False consciousness depends on the mind; there is nothing that is not true, so there is no ignorance phase. The true and false depend on each other, not separating. And the mind is not of a moving nature, corresponding to the third analogy, water is not of a moving nature, which reveals that the mind-nature is originally not a moving thought. If ignorance ceases, etc., corresponding to the fourth analogy, the indestructible wetness reveals the cessation of ignorance. Just as when the wind stops and ceases, the karmic consciousness (業識, karma consciousness) and other Dharma (法, Dharma) continuous consciousnesses cease like waves. Following the defiled original awareness, the illuminating wisdom is indestructible, like the indestructible wetness.

Treatise

。不思議業至勝妙境界　述曰。次顯第二不思議業相。于中有二。初標。后釋。此初標也。以依智凈法身之體起此應身功德之相。與眾生六根作勝妙境界。故寶性論云。諸佛如來身如虛空無相。為諸勝智者作六根境界示現微妙色。出於妙音聲。令臭佛戒香。與佛妙法味。使覺三昧觸。令知深妙法。

論。所謂無量至得利益故　述曰。此辯釋也。所謂無量功德相者。橫顯業德廣多無量。常無斷絕者。豎顯業根緣窮三際。隨眾生根自然相應者。顯業勝能無功應機種種而現。得利益者。顯業勝益利潤不虛。此功德相是真如用。不待作意思議而起。是故名為不思議業。此真如用雖在佛身。與眾生心本來無二。但為眾生無明不覺。隨緣現染。用則不現。若彼妄心厭求返流真用漸顯。則于彼心稱根顯現。非謂心外不思議業。

論。複次覺體至猶如凈鏡　述曰。自下第二性凈本覺。于中有二。初總標。后別釋。此初也。前明本覺隨動之門。故說隨染。今明本覺不動之門。故說性凈。此二本覺既無別體。是顯本覺不動而動動而不動也。以覺體有四大凈義故與空等。猶如凈鏡。本覺四義下文當說。空四義者。空無一切相能含一切物離垢顯凈空示現一切物。鏡四義者。空無外物體有體含眾像出離諸塵垢現像為物用。由此空鏡以

【現代漢語翻譯】現代漢語譯本：不可思議業至勝妙境界。《述記》中說：接下來闡述第二種不可思議的業相。其中分為兩部分：首先是標示，然後是解釋。這裡是最初的標示。因為依靠清凈法身的智慧本體，生起這種應身功德之相，為眾生的六根創造勝妙的境界。所以《寶性論》中說：諸佛如來的身如虛空般無相，為具有殊勝智慧的人創造六根境界，示現微妙的色彩，發出美妙的聲音，使人嗅到佛的戒香，給予佛的妙法滋味，使人覺知三昧的觸感，令人知曉深奧微妙的佛法。

論：所謂無量至得利益故。《述記》中說：這是辯論解釋。所謂無量功德相，橫向顯示業的功德廣大眾多，沒有窮盡。常無斷絕，縱向顯示業的根源，緣起窮盡三世。隨順眾生的根器自然相應，顯示業的殊勝能力，無需功用，應機而現種種形象。得利益，顯示業的殊勝利益，利潤真實不虛。這種功德相是真如的妙用，不待人為的造作思議而生起，所以稱為不可思議業。這種真如妙用雖然在佛身，與眾生的心本來沒有分別。但因為眾生無明不覺，隨順因緣顯現染污，妙用便不顯現。如果眾生的妄心厭離，尋求返回，真如妙用逐漸顯現，那麼就會在眾生的心中，按照其根器顯現相應的境界，並非在心外存在不可思議業。

論：複次覺體至猶如凈鏡。《述記》中說：從下面開始闡述第二種性凈本覺。其中分為兩部分：首先是總標，然後是分別解釋。這裡是最初的總標。前面闡述了本覺隨順動搖的方面，所以說是隨染。現在闡述本覺不動的方面，所以說是性凈。這兩種本覺既然沒有不同的本體，是顯示本覺不動而動，動而不動。因為覺體具有四大清凈的意義，所以與空性相等同，猶如清凈的鏡子。本覺的四種意義，下文將會闡述。空性的四種意義是：空無一切相，能夠容納一切事物，遠離塵垢而顯現清凈，空性示現一切事物。鏡子的四種意義是：空無外在的物體，本身具有實體，容納各種影像，出離各種塵垢，顯現影像為事物所用。因此，空性和鏡子可以

【English Translation】 English version: 'Inconceivable Karma Reaching Supreme and Wonderful Realm'. The Commentary states: 'Next, it explains the second aspect of inconceivable karma. It is divided into two parts: first, the indication, and then the explanation. This is the initial indication. Because it relies on the wisdom-pure Dharmakaya (智凈法身) [wisdom-pure Dharma body] as its essence to generate this response-body's (應身) [manifestation body] aspect of merit, creating supreme and wonderful realms for the six senses of sentient beings. Therefore, the Ratnagotravibhāga (寶性論) [Treatise on the Buddha-nature] says: 'The bodies of all Buddhas and Tathagatas (如來) [Thus Come Ones] are like space, without form. For those with supreme wisdom, they create realms for the six senses, manifesting subtle colors, emitting wonderful sounds, allowing one to smell the fragrance of the Buddha's precepts, giving the taste of the Buddha's wonderful Dharma, enabling one to feel the touch of Samadhi (三昧) [concentration], and allowing one to know the profound and subtle Dharma.'

Treatise: 'So-called immeasurable, reaching the attainment of benefits'. The Commentary states: 'This is the explanation. The so-called immeasurable aspect of merit horizontally reveals the vastness and abundance of karmic virtue, without end. 'Constantly without cessation' vertically reveals the roots and conditions of karma, exhausting the three times (三際) [past, present, and future]. 'Corresponding naturally to the faculties of sentient beings' reveals the supreme ability of karma, manifesting various forms without effort, responding to the occasion. 'Attaining benefits' reveals the supreme benefit of karma, with real and unfailing profit. This aspect of merit is the function of Suchness (真如) [true thusness], arising without deliberate thought or deliberation. Therefore, it is called inconceivable karma. Although this function of Suchness is in the Buddha's body, it is originally not different from the minds of sentient beings. However, because sentient beings are ignorant and unawakened, following conditions and manifesting defilements, the function does not appear. If their deluded minds are weary and seek to return, the function of Suchness gradually manifests, then it will manifest corresponding realms in their minds according to their faculties, not that there is inconceivable karma outside the mind.'

Treatise: 'Furthermore, the nature of awakening is like a pure mirror'. The Commentary states: 'From below, it explains the second, self-nature pure original awakening. It is divided into two parts: first, the general indication, and then the separate explanation. This is the initial general indication. The previous explanation clarified the aspect of original awakening that follows movement, so it was said to be following defilement. Now, it clarifies the aspect of original awakening that does not move, so it is said to be self-nature pure. Since these two original awakenings do not have different essences, it reveals that original awakening is moving without moving, and not moving while moving. Because the nature of awakening has four great pure meanings, it is equal to emptiness. It is like a pure mirror. The four meanings of original awakening will be explained below. The four meanings of emptiness are: emptiness is without all forms, able to contain all things, free from defilement and manifesting purity, emptiness manifests all things. The four meanings of a mirror are: emptiness is without external objects, it inherently has substance, it contains all images, it is free from all defilements, it manifests images for the use of things. Therefore, emptiness and a mirror can'

況于真。

論。云何為四至覺照義故　述曰。次下別釋。別釋四義。即分為四。此初也。如實空鏡者。標其名也。言如實者。即真體也。真德不虛故言如實。所言空者。對妄得名。以本覺體無妄。法空無妄故云如實空。以無妄故其體明凈。喻如凈鏡。遠離已下辯釋其義。倒心妄境本不相應故云遠離心境界相。以此心境本無所有不現覺中猶如龜毛不現鏡中。故言無法可現。無可現故心境妄法望于本覺非所照。覺望心境非能覺照。所照既無。能照無故。故言非覺照義也。此顯無有遍計所執。實質可現故非覺照。下言境界于中現者。依他似現亦不相違。

論。二者因熏至熏眾生故　述曰。此第二義也。因鏡者標其名也。能生覺果名之為因。此能內熏故名熏習。能現諸法故謂之鏡。次下辯相。文有三節。謂如實不空者出因體也以有無漏性功德相真實體故。故云如實不空。由不空故方能作彼始覺正因。故不空者成因義也。以一切下釋其鏡義。謂一切法離此心外無別體性。猶如鏡中能現影也。言不出者。明心待熏變現諸法。非不待熏而能自出。所變諸法不出心故。言不入者。謂心隨熏變現諸法。而染凈法不從外入。而所現影不染體故。言不失者。此諸鏡相雖不從真內出外入。而亦不失所現緣起。雖現境相不失真故。言

【現代漢語翻譯】現代漢語譯本況于真。

論：什麼是四至覺照的意義？

述曰：接下來分別解釋。分別解釋四種意義，即分為四個部分，這是第一個部分。『如實空鏡』是標明它的名稱。說『如實』，就是指真如本體。真如的功德不虛妄，所以說『如實』。所說的『空』，是針對虛妄而得名。因為本覺的本體沒有虛妄，法性空寂沒有虛妄，所以說『如實空』。因為沒有虛妄，所以它的本體明亮清凈，比喻為清凈的鏡子。『遠離』以下是辨析它的意義。因為顛倒的心和虛妄的境界本來不相應，所以說『遠離心境界相』。因為這心和境本來沒有所有，不顯現在覺悟之中，猶如烏龜的毛不顯現在鏡子中，所以說『無法可現』。因為沒有可以顯現的，所以心境的虛妄法相對於本覺來說，不是所照的對象。覺悟相對於心境來說，不是能覺照的主體。所照的對象既然沒有，能照的主體也就沒有了，所以說『非覺照義』。這顯示了沒有遍計所執的實質可以顯現，所以不是覺照。下面說『境界于中現』，是說依他起性的相似顯現，也不相違背。

論：二者，因為熏習而達到熏習眾生的目的。

述曰：這是第二個意義。『因鏡』是標明它的名稱。能夠產生覺悟的果實，稱為『因』。這能夠向內熏習，所以稱為『熏習』。能夠顯現諸法，所以稱為『鏡』。接下來辨析它的相狀。文中有三個部分。『謂如實不空』是說明因的本體。因為有無漏的性功德相，真實的本體，所以說『如實不空』。因為不空，才能作為始覺的正因。所以不空是成就因的意義。『以一切』以下是解釋鏡的意義。說一切法離開這心之外，沒有別的體性，猶如鏡子中能夠顯現影像。說『不出』，是說明心要等待熏習才能變現諸法，不是不等待熏習就能自己產生。所變現的諸法不出於心，所以說『不入』，是說心隨著熏習變現諸法，而染污和清凈的法不是從外面進入的，而所顯現的影像不染污本體。說『不失』，是說這些鏡中的相狀雖然不從真如的內部產生，向外進入，但也並不失去所顯現的緣起。雖然顯現境界的相狀，但不失去真如的本體。

【English Translation】 English version Furthermore, regarding truth.

Treatise: What is the meaning of the fourfold complete illumination?

Commentary: Next, each is explained separately. The four meanings are explained separately, that is, divided into four parts. This is the first. 'The mirror of suchness and emptiness' marks its name. 'Suchness' refers to the true substance. The merit of truth is not false, so it is called 'suchness'. 'Emptiness' is named in contrast to delusion. Because the substance of original enlightenment has no delusion, and the nature of Dharma is empty and without delusion, it is called 'suchness and emptiness'. Because there is no delusion, its substance is bright and pure, like a clean mirror. 'Far from' below explains its meaning. Because the inverted mind and the deluded realm are originally not corresponding, it is said 'far from the characteristics of the mind and realm'. Because this mind and realm originally have nothing, and do not appear in enlightenment, like a tortoise's hair does not appear in a mirror, it is said 'no Dharma can appear'. Because there is nothing that can appear, the deluded Dharma of the mind and realm is not the object of illumination in relation to original enlightenment. Enlightenment is not the subject of illumination in relation to the mind and realm. Since the object of illumination does not exist, the subject of illumination does not exist, so it is said 'not the meaning of illumination'. This shows that there is no substantial entity of the completely conceptualized that can appear, so it is not illumination. The following statement 'the realm appears within it' refers to the dependent arising of similar appearances, which is not contradictory.

Treatise: Secondly, because of the perfuming that reaches and perfumes sentient beings.

Commentary: This is the second meaning. 'Causal mirror' marks its name. That which can produce the fruit of enlightenment is called 'cause'. This can inwardly perfume, so it is called 'perfuming'. That which can manifest all Dharmas is called 'mirror'. Next, the characteristics are analyzed. There are three sections in the text. 'So-called suchness and non-emptiness' explains the substance of the cause. Because there are undefiled characteristics of the nature of merit, the true substance, it is called 'suchness and non-emptiness'. Because it is not empty, it can be the proper cause of initial enlightenment. Therefore, non-emptiness is the meaning of accomplishing the cause. 'Because all' below explains the meaning of the mirror. It says that all Dharmas have no separate substance outside of this mind, just as a mirror can manifest images. Saying 'does not come out' explains that the mind must wait for perfuming to transform and manifest all Dharmas, and cannot produce itself without waiting for perfuming. The Dharmas that are transformed do not come out of the mind, so it is said 'does not enter'. It means that the mind transforms and manifests all Dharmas according to perfuming, but defiled and pure Dharmas do not enter from the outside, and the images that appear do not defile the substance. Saying 'does not lose' means that although these mirror images do not arise from the inside of suchness and enter outward, they also do not lose the dependent arising that appears. Although the characteristics of the realm appear, they do not lose the substance of suchness.

不壞者。法從真起。不異真如性同真故不可破壞。雖復隨緣有無起盡。真無壞故。常住一心者。會相同體。以一切下釋同所由。以緣起法心中顯現無出等故無別體無別體故本來平等不異真如。故云常住一心等也。又一切下釋熏習義。由性凈故能現染法。雖現染法所不能染。故云染法所不能染。以本無染今無始凈故。本覺智未曾移動故。云智體不動。此本覺中非但無染性德無少故云具足無漏。即此凈德能熏眾生令厭生死樂求涅槃。故云熏眾生也。

論。三者法出至淳凈明故　述曰。此第三也。法出離者。標其名也。不空體相故謂之法。從二礙顯故名為出。破和合相故謂之離。淳凈明故喻之為鏡。已下辯相。謂不空法者。釋前法字出法體也。謂前因熏不空之法。出煩惱礙智礙者。釋其出字顯離纏也。永斷二障清凈法身從此出故。離和合相者。釋其離字。出二礙故更無生滅識相和合。淳凈明者。釋其鏡字。離雜相故名淳。出礙染故名凈。以純凈故名明。純凈明故名鏡。

論。四者緣熏至念示現故　述曰。此第四也。緣熏習鏡者。標其名也。用大外熏故謂之緣。令發善心故名熏習。起善法影故喻之鏡。謂此相大出纏之時而為鏡智慧起大用示現萬化。為緣熏發眾生之心。令生厭樂起諸加行名緣熏習。此諸行德是佛智

影。不離佛智故名為鏡。故佛地云。大圓鏡智慧起眾生諸善法影。下辯相中文有二節。謂依法出離者。出緣熏體。遍照已下顯緣熏相。謂依於前出纏法身離和合相。淳凈明故起大智慧。光明義用故能遍照法界眾生若干眾心。由遍照故隨其所念示現萬化令其修習。隨分善根故云令修善根。隨念示現故。

論。所言不覺至不離本覺　述曰。已釋覺義。下顯不覺。于中有三　初明根本不覺。次顯枝末不覺。后結末歸本。前中又二。初依覺成迷。后依迷顯覺。初中又三。謂法喻合。此初法也。謂不如實知真如法一而有其念者。此顯不覺依覺而有。念無自相不離本覺者。顯離本覺無別不明。前中三義。謂不如實知者。即能迷無明也。如謂稱順實謂真實。真如法一者。即所迷法也。真體一味無念名一。而有其念者。即迷所成八識心也。謂真一味能迷。無明不稱實而知。而知八識之念故名無明。然此無明離真無體。故言念無自相不離本覺。

論。猶如迷人依至則無有迷　述曰。此舉喻也。文易可知。

論。眾生亦爾至則無不覺　述曰。此法合也。本覺真性如正方所。根本不覺似能迷人。心業等動念是如邪方。如離正東無別邪西。故言若離覺性即無不覺。然此不覺與前本覺雖非一異。不離覺性。雖不離覺。非即覺性

【現代漢語翻譯】現代漢語譯本影。因為不離佛的智慧，所以稱為鏡子。因此《佛地經》說：『大圓鏡智慧生起眾生一切善法的影像。』下面的『辯相』部分分為兩節。一是『依法出離』，指出緣于熏習的本體。『遍照』以下顯示緣于熏習的相狀。意思是，依靠前面所說的脫離纏縛的法身，遠離和合之相，純凈明澈，因此生起大智慧。光明具有作用，因此能夠普遍照耀法界眾生的各種心念。由於普遍照耀，所以隨著眾生的念頭，示現各種變化，使他們能夠修習，隨著各自的善根而修習善根。因為隨著念頭而示現。

論：所說的不覺，到不離本覺。述記：已經解釋了覺的含義，下面解釋不覺。其中有三點：一是說明根本不覺，二是顯示枝末不覺，三是總結末歸於本。在第一點中又分為兩部分：一是依覺而成迷，二是依迷而顯覺。在第一部分中又有三點，即法、喻、合。這是最初的『法』。說的是不如實地知曉真如法是唯一的，卻產生了念頭。這表明不覺是依覺而產生的。念沒有自性，不離本覺，表明離開本覺就沒有其他的不明。前面有三種含義：『不如實知』，就是能迷惑的無明。『如』是稱順，『實』是真實。『真如法一』，就是所迷惑的法。真體唯一無二，沒有念頭，稱為『一』。『而有其念』，就是迷惑所成的八識心。意思是，真體唯一，能迷惑的無明不符合真實而知曉，知曉八識的念頭，所以稱為無明。然而，這個無明離開真如就沒有本體，所以說念沒有自性，不離本覺。

論：猶如迷路的人依靠，直到沒有迷路。述記：這是舉例說明，文意容易理解。

論：眾生也是這樣，直到沒有不覺。述記：這是法和譬喻的結合。本覺的真性就像正方所，根本的不覺就像迷路的人，心業等動念就像邪方。就像離開正東就沒有其他的邪西一樣，所以說如果離開覺性，就沒有不覺。然而，這個不覺和前面的本覺雖然不是一體也不是異體，但不離覺性。雖然不離覺性，但不是覺性本身。

【English Translation】 English version Shadow. Because it does not depart from the Buddha's wisdom, it is called a mirror. Therefore, the Buddhabhumi Sutra says: 'The Great Round Mirror Wisdom arises as the shadow of all good dharmas of sentient beings.' The following section on 'Discriminating Characteristics' has two parts. The first is 'Liberation by Dharma,' which points out the essence arising from conditioning. 'Universally illuminating' and below reveal the characteristics arising from conditioning. It means, relying on the aforementioned Dharma-body that is free from entanglements, being apart from the aspect of combination, purely and clearly, thus generating great wisdom. Light has function, therefore it can universally illuminate the various thoughts of sentient beings in the Dharma realm. Because of universal illumination, it manifests various transformations according to the thoughts of sentient beings, enabling them to cultivate, cultivating good roots according to their respective capacities. Because it manifests according to thoughts.

Treatise: What is said about non-awakening, up to not departing from original awakening. Commentary: The meaning of awakening has already been explained; below, non-awakening is explained. There are three points: first, explaining fundamental non-awakening; second, revealing branch-end non-awakening; third, concluding with the end returning to the origin. In the first point, there are again two parts: first, becoming deluded based on awakening; second, revealing awakening based on delusion. In the first part, there are again three points, namely, Dharma, metaphor, and combination. This is the initial 'Dharma.' It speaks of not truly knowing that Tathata (真如) [Suchness] Dharma is unique, yet thoughts arise. This shows that non-awakening arises based on awakening. Thought has no self-nature, not departing from original awakening, showing that apart from original awakening, there is no other obscurity. There are three meanings in the preceding: 'Not truly knowing' is the ignorance that can delude. 'Such' is conforming, 'true' is reality. 'Tathata Dharma is one' is the Dharma that is deluded. The true essence is unique and without thought, called 'one.' 'Yet thoughts arise' is the eight consciousnesses (八識) [eight consciousnesses] that are formed by delusion. It means that the true essence is unique, and the ignorance that can delude does not conform to reality and knows, knowing the thoughts of the eight consciousnesses, therefore it is called ignorance. However, this ignorance has no essence apart from Tathata, so it is said that thought has no self-nature, not departing from original awakening.

Treatise: It is like a lost person relying on, until there is no loss. Commentary: This is giving an example, the meaning of the text is easy to understand.

Treatise: Sentient beings are also like this, until there is no non-awakening. Commentary: This is the combination of Dharma and metaphor. The true nature of original awakening is like the correct direction, fundamental non-awakening is like a lost person, and the movement of mental karma and so on is like the wrong direction. Just as there is no other wrong direction apart from the correct east, so it is said that if one departs from the nature of awakening, there is no non-awakening. However, this non-awakening and the preceding original awakening, although they are neither one nor different, do not depart from the nature of awakening. Although not departing from awakening, it is not the nature of awakening itself.

。

論。以有不覺至自相可說　述曰。此即依迷顯覺也。以有不覺妄相心故能知名義為說真覺者此明妄有起凈之功要。由妄相能知名義。故對此妄說真覺名。以就真體無名相故。若離不覺之心即真覺自相可說名者。此明真有待妄之義。若離不覺無以說真。所待既無。能待無。故能所寂靜。終不可說覺與非覺。

論。複次依不覺至相應不離　述曰。次下明枝末不覺于中有二。先明細相。后顯粗相。初中亦二。總標別釋。此初也。三細為相。無明為體。本末體相不相離故名為相應。非謂王所相應之義。以此三細皆是本識不相應染心故也。以依無明而成妄心。又依妄心而起無明。是故名為相應不離。

論。云何為三至不離因故　述曰。次下別釋。別釋三細。即分為三。此初也。無明業相者。標其名也。謂由無明心動名業。名無明業相。非謂無明即名業相。依不覺者。釋標中無明即根本無明也。心動名業者。釋標中業字也。業有二義。一動作義。故云依不覺故心動說名為業。覺即不動者。返舉釋成。既始覺時則無動念。是知今動只由不覺。二為因義故云動則有苦。如得寂靜無念之時即是涅槃妙果。故知今動則有生死苦患。果不離因者。不動既樂。動必有苦。動因苦果既無別時。故云不離。此雖動念而極微細

【現代漢語翻譯】現代漢語譯本：

論：因為有了不覺，才能夠達到從自相上可以述說的境界。述曰：這正是依靠迷惑來彰顯覺悟。因為有了不覺的虛妄之相的心，才能夠知曉名義，從而述說真覺，這說明了虛妄具有生起清凈的作用。正是因為虛妄之相能夠知曉名義，所以才針對這種虛妄述說真覺之名，因為就真如本體而言，是沒有名相的。如果離開了不覺之心，那麼真覺的自相就可以述說了，這說明了真如具有對待虛妄的意義。如果離開了不覺，就沒有辦法述說真如。所對待的既然沒有了，能對待的也就沒有了，所以能所寂靜，最終無法述說覺與非覺。

論：再次，依靠不覺，才能達到相應不離的境界。述曰：下面說明枝末的不覺，其中分為兩部分。先說明細微之相，后顯現粗顯之相。首先是細微之相，也分為兩部分，總標和別釋。這是總標。三種細相以無明為體。根本和枝末，本體和現象，不相分離，所以叫做相應。不是指君王和臣屬相應的意義。因為這三種細相都是根本識的不相應染心。因為依靠無明才形成妄心，又依靠妄心才生起無明，所以叫做相應不離。

論：什麼是三種細相，以至於不離因的緣故？述曰：下面分別解釋三種細相，分為三部分。這是第一部分。無明業相，是標明它的名稱。意思是由於無明，心才動，叫做業。叫做無明業相，不是說無明就是業相。『依不覺者』，解釋標明中的無明，就是根本無明。『心動名業者』，解釋標明中的『業』字。業有兩種含義，一是動作義，所以說依靠不覺的緣故，心才動，說名為業。『覺即不動者』，反過來舉例解釋，如果開始覺悟的時候，就沒有動念。由此可知，現在動念只是因為不覺。二是作為原因的含義，所以說動則有苦。如果得到寂靜無念的時候，就是涅槃妙果。所以知道現在動念就有生死苦患。果不離因，不動既然是快樂的，動就必定有痛苦。動因和苦果既然沒有分別的時間，所以說不分離。這雖然是動念，但是極其細微。

【English Translation】 English version:

Treatise: Because of the existence of non-awakening, one can reach the state where self-characteristics can be described. Commentary: This is precisely using delusion to reveal enlightenment. Because of the mind with the false appearance of non-awakening, one can know names and meanings, thus describing true awakening. This illustrates the function of falsehood in generating purity. It is because the false appearance can know names and meanings that we speak of the name of true awakening in contrast to this falsehood, because in terms of the true essence, there are no names or appearances. If one departs from the mind of non-awakening, then the self-characteristics of true awakening can be described. This illustrates the meaning of true reality depending on falsehood. If one departs from non-awakening, there is no way to describe true reality. Since what is depended upon is gone, what depends on it is also gone. Therefore, the subject and object are both still, and ultimately one cannot describe awakening or non-awakening.

Treatise: Furthermore, relying on non-awakening, one can reach the state of corresponding without separation. Commentary: The following explains the branch-end non-awakening, which is divided into two parts. First, explain the subtle appearances, then reveal the coarse appearances. First are the subtle appearances, also divided into two parts: general statement and separate explanation. This is the general statement. The three subtle appearances take non-enlightenment as their substance. The root and branch, substance and phenomena, are not separated, so they are called corresponding. This does not refer to the meaning of a king and his subjects corresponding. Because these three subtle appearances are all the non-corresponding defiled mind of the fundamental consciousness. Because relying on non-enlightenment forms the deluded mind, and relying on the deluded mind gives rise to non-enlightenment, so it is called corresponding without separation.

Treatise: What are the three subtle appearances, such that they do not depart from the cause? Commentary: The following separately explains the three subtle appearances, divided into three parts. This is the first part. 'Non-enlightenment karma appearance' is to label its name. It means that due to non-enlightenment, the mind moves, which is called karma. It is called the non-enlightenment karma appearance, not that non-enlightenment is the karma appearance. 'Relying on non-awakening' explains the non-enlightenment in the label, which is the fundamental non-enlightenment. 'Mind movement is called karma' explains the word 'karma' in the label. Karma has two meanings: first, the meaning of action, so it is said that relying on non-awakening, the mind moves, which is called karma. 'Awakening is non-movement' is an example to explain it conversely. If one begins to awaken, there is no moving thought. From this, it is known that the current moving thought is only due to non-awakening. Second, it has the meaning of being a cause, so it is said that movement leads to suffering. If one obtains stillness and no-thought, that is the wonderful fruit of Nirvana. So know that the current moving thought has the suffering of birth and death. The fruit does not depart from the cause. Since non-movement is happiness, movement must have suffering. Since the cause of movement and the fruit of suffering do not have separate times, so it is said that they are not separated. Although this is a moving thought, it is extremely subtle.

。緣起一相能所不分。即當黎耶自體分也。

論。二者能見至則無見　述曰。能見相者。標其名也。此言能見。即下轉相依前業識轉成能見。故言以依動故能見。若性凈門則無能見。故云不動則無見也。反顯能見必依動義。如是轉相雖有能緣尚未取境。以微細故即是本識見分心也。

論。三者境界相至則無境界　述曰。境界相者。標其名也。此言境界。即下現識至此能現境界相故。依前轉相能現境界故。言能見故境界妄現若無分別則無境界故云離見則無境界。反顯境界必依能見。即是本識相分心也。此前三相併由根本無明之力動。本靜心成此黎耶不相應心。

論。以有境界至生六種相　述曰。上明細相。下顯粗相。于中有二。總標別釋。此標也。六相。皆是分別事識依境界緣而生起故。于中初二。依境生執是其下品。細惑皆是地上斷故。其次二種依執起惑是中品惑。二乘斷故。其後二種依業受果。上品粗惑。凡夫知故。是故經言。境界風所動種種諸識浪騰躍而轉生。

論。云何為六至愛與不愛故　述曰。次下別釋。別釋六粗。即分為六。此初也。謂未無明不了現識。所現境相皆是自心無有體性。創起惡數分別染凈。名為分別染與不愛。

論。二者相續至相應不斷故　述曰。依前分別愛

【現代漢語翻譯】現代漢語譯本：緣起的一相是能取和所取不分的，這就是阿賴耶識（Ālaya-vijñāna，根本識）的自體分。

論：二者，能見若止息，則無所見。述曰：『能見相』，是標示它的名稱。這裡說的『能見』，就是指下文所說的轉相，它依前一業識（karma-vijñāna，行為識）轉變而成能見。所以說，因為依于動，所以能見。如果從自性清凈的角度來說，就沒有能見。所以說，不動就沒有所見。反過來顯示能見必定依賴於動。像這樣，轉相雖然有能緣的作用，但尚未取境，因為它非常微細，所以它是本識的見分心。

論：三者，境界相若離去，則無境界。述曰：『境界相』，是標示它的名稱。這裡說的『境界』，就是指下文所說的現識（vartamāna-vijñāna，現前識），它能顯現境界相。依於前一轉相，能顯現境界，所以說，因為能見，所以境界虛妄顯現。如果沒有分別，就沒有境界，所以說，離開能見就沒有境界。反過來顯示境界必定依賴於能見。這就是本識的相分心。以上這三種相都是由根本無明（mūla-avidyā，根本的無知）的力量所推動。原本寂靜的心因此成為阿賴耶識的不相應心。

論：因為有境界，所以產生六種相。述曰：上面說明了微細的相，下面顯示粗顯的相。其中分為兩部分：總標和別釋。這裡是總標。這六種相，都是分別事識（vikalpa-vastu-vijñāna，分別事識）依于境界的緣而生起的。其中最初兩種，依于境界而產生執著，是屬於下品。這些微細的迷惑都是在地上（菩薩的修行階段）斷除的。其次兩種，依于執著而生起迷惑，是屬於中品迷惑，由二乘（聲聞乘和緣覺乘）斷除。最後兩種，依于業而承受果報，是屬於上品粗顯的迷惑，凡夫也能知道。所以經中說：『境界風所動，種種諸識浪騰躍而轉生。』

論：什麼是六種相？乃至愛與不愛。述曰：接下來是分別解釋。分別解釋六種粗相，分為六個方面。這是第一個方面。就是說，因為沒有無明，不瞭解現識所顯現的境相都是自己的心，沒有實體，最初生起惡數分別染污和清凈，名為分別染與不愛。

論：二者，相續不斷，乃至相應不斷。述曰：依於前一分別愛

【English Translation】 English version: The single aspect of dependent origination (pratītyasamutpāda) is the non-separation of the grasper and the grasped. This is the self-division of the Ālaya-vijñāna (storehouse consciousness).

Treatise: Secondly, if the seeing ceases, then there is no seeing. Commentary: 『The aspect of seeing』 indicates its name. The 『seeing』 mentioned here refers to the transforming aspect described below, which transforms into seeing based on the preceding karma-vijñāna (action consciousness). Therefore, it is said that because it relies on movement, it can see. If viewed from the perspective of self-nature purity, there is no seeing. Hence, it is said that without movement, there is no seeing. This conversely shows that seeing necessarily depends on movement. Thus, although the transforming aspect has the function of being able to cognize, it has not yet grasped an object because it is very subtle. Therefore, it is the seeing-division mind of the fundamental consciousness.

Treatise: Thirdly, if the aspect of the realm departs, then there is no realm. Commentary: 『The aspect of the realm』 indicates its name. The 『realm』 mentioned here refers to the manifesting consciousness (vartamāna-vijñāna) described below, which can manifest the aspect of the realm. Relying on the preceding transforming aspect, it can manifest the realm. Therefore, it is said that because there is seeing, the realm appears falsely. If there is no discrimination, there is no realm. Hence, it is said that without seeing, there is no realm. This conversely shows that the realm necessarily depends on seeing. This is the object-division mind of the fundamental consciousness. These three aspects are all driven by the power of fundamental ignorance (mūla-avidyā). The originally quiescent mind thus becomes the non-corresponding mind of the Ālaya-vijñāna.

Treatise: Because there is a realm, six aspects arise. Commentary: The above explains the subtle aspects, and the following reveals the coarse aspects. There are two parts: a general statement and a specific explanation. This is the general statement. These six aspects all arise from the discriminating consciousness (vikalpa-vastu-vijñāna) relying on the conditions of the realm. Among them, the first two, which arise from attachment to the realm, belong to the lower grade. These subtle delusions are all eliminated on the grounds (stages of a Bodhisattva's path). The next two, which arise from delusion based on attachment, belong to the middle grade of delusions, eliminated by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The last two, which receive karmic retribution based on karma, belong to the upper grade of coarse delusions, known even by ordinary people. Therefore, the sutra says: 『Moved by the wind of the realm, various waves of consciousness leap and transform.』

Treatise: What are the six aspects? Up to love and non-love. Commentary: Next is the specific explanation. The specific explanation of the six coarse aspects is divided into six aspects. This is the first aspect. That is, because there is no ignorance, not understanding that the aspects of the realm manifested by the present consciousness are all one's own mind, without substance, initially arising evil number discriminations of defilement and purity, called discriminating defilement and non-love.

Treatise: Secondly, continuous, up to corresponding without ceasing. Commentary: Relying on the preceding discriminating love

非愛境而生苦樂。覺念之心常相續故名相續相。謂依前念分別愛境起樂愛覺。于不愛境起苦愛覺。數數起念相續現前。而常相應不斷絕也。

論。三者執取相至心起著故　述曰。於前所取苦樂等境不了虛無。深起取著。名執取相。謂即於前相續所念苦樂境上覆深執著住持不捨。故言心起著等。

論。四者計名至名言相故　述曰。依前顛倒所取境上更立名言而生分別計名字相。故經說云相名常相隨而生諸妄相。故言依于妄執分別假名等也。

論。五者起業相至種種業故　述曰。依前計名執著心故起貪等惑。發動身口造種種業。能招當來五趣苦果。此即惑業為苦近因也。

論。六者業系至不自在故　述曰。業因既成。依業受果。循環諸趣生死長輪。被業所縛不得自在。名業系苦。故言依業受果不自在等。

論。當知無明至不覺相故　述曰。上來廣顯枝末不覺。此即第三結末歸本。文中二節。當知無明能生一切染法者。初正結歸。如前三細六粗染相攝一切染。此一切染皆因根本無明不了真如而起。故云無明能生一切染法也。以一切下釋其所以。謂有疑雲。染法多種差別不同。如何根本唯一無明。故此釋云。染法雖多。皆是無明之氣。悉是不覺之相不異不覺。是故染法皆是不覺。

論。

【現代漢語翻譯】現代漢語譯本因對非喜愛之境產生苦樂感受。覺察念頭的心念持續不斷，因此稱為相續相。指的是依據前一個念頭，分別對喜愛的境界產生快樂的愛覺，對不喜愛的境界產生痛苦的愛覺。多次生起念頭，相續不斷地顯現，並且常常相應而不間斷。

論：三者，執取相，以至於內心產生執著。述曰：對於之前所執取的苦樂等境界，不能明瞭其虛幻不實，深深地產生執取，稱為執取相。指的是在之前相續不斷的念頭所念的苦樂境界上，更加深入地執著，保持住而不捨棄。所以說內心產生執著等等。

論：四者，計名字相，以至於產生名言。述曰：依據之前顛倒錯亂所執取的境界，進一步建立名言概念，從而產生分別計度名字的相狀。所以經書上說，『相』和『名』常常相互伴隨而產生各種虛妄的相狀。』所以說，依據虛妄的執著，分別假立名號等等。

論：五者，起業相，以至於產生種種業。述曰：依據之前計度名字和執著的心，從而產生貪婪等煩惱，發動身口意，造作種種業。這些業能夠招感未來五道輪迴的痛苦果報。這就是煩惱和業是痛苦的直接原因。

論：六者，業系苦，以至於不得自在。述曰：業因既然已經形成，就要依據業力承受果報，在各個輪迴中循環往復，生死輪迴漫長無盡。被業力所束縛，不得自在，稱為業系苦。所以說，依據業力承受果報，不得自在等等。

論：應當知道，無明，以至於不覺相。述曰：上面廣泛地闡述了枝末的不覺。這裡是第三部分，總結歸於根本。文中分為兩個小節。『應當知道，無明能夠產生一切染污法』，這是首先正確地總結歸納。如同前面所說的三細六粗的染污相，涵蓋了一切染污。這一切染污都是因為根本的無明不能明瞭真如實相而產生的。所以說，無明能夠產生一切染污法。』『以一切下』解釋其中的原因。有人可能會疑惑，染污法多種多樣，差別不同，為什麼根本只有一個無明？所以這裡解釋說，染污法雖然很多，都是無明之氣，都是不覺的相狀，與不覺沒有差別。因此，染污法都是不覺。

【English Translation】 English version Suffering and joy arise from contact with non-beloved objects. The mind of awareness and thought continues constantly, therefore it is called the 'phase of continuous succession' (相續相). It refers to, based on the previous thought, discriminating and generating joyful loving awareness towards beloved objects, and generating painful loving awareness towards unloved objects. Thoughts arise frequently, continuously manifesting, and are constantly corresponding without interruption.

Treatise: Third, the phase of grasping, leading to attachment arising in the mind. Commentary: Regarding the previously grasped objects of suffering and joy, failing to understand their illusory nature, deep grasping arises. This is called the 'phase of grasping' (執取相). It refers to, precisely on the objects of suffering and joy contemplated in the previous continuous succession of thoughts, further deeply clinging, holding on and not letting go. Therefore, it is said that attachment arises in the mind, etc.

Treatise: Fourth, the phase of conceptualizing names, leading to the arising of verbal expression. Commentary: Based on the previously inverted and wrongly grasped objects, further establishing names and concepts, thereby generating the phase of discriminating and conceptualizing names (計名字相). Therefore, the sutra says, 'Form' (相) and 'name' (名) constantly accompany each other and generate various false appearances.' Therefore, it is said that based on false clinging, falsely establishing names, etc.

Treatise: Fifth, the phase of initiating karma, leading to the generation of various karmas. Commentary: Based on the previously conceptualized names and clinging mind, thereby generating afflictions such as greed, activating body, speech, and mind, creating various karmas. These karmas can attract the future suffering results of the five realms of existence. This means that afflictions and karma are the direct causes of suffering.

Treatise: Sixth, the suffering of karmic bondage, leading to not being free. Commentary: Since the karmic cause has been formed, one must receive the result according to karma, cycling through the various realms of existence, the long wheel of birth and death is endless. Being bound by karma, one is not free, this is called the 'suffering of karmic bondage' (業系苦). Therefore, it is said that according to karma, one receives the result and is not free, etc.

Treatise: It should be known that ignorance, leading to the phase of non-awareness. Commentary: The above extensively explained the branch-end non-awareness. This is the third part, concluding and returning to the root. The text is divided into two sections. 'It should be known that ignorance can generate all defiled dharmas,' this is the first correct conclusion and summary. Just like the previously mentioned three subtle and six coarse defiled phases, encompassing all defilements. All these defilements are caused by the fundamental ignorance not understanding the true suchness. Therefore, it is said that ignorance can generate all defiled dharmas. 'Based on all below' explains the reason. Someone may doubt, defiled dharmas are diverse and different, why is there only one fundamental ignorance? Therefore, this explains that although defiled dharmas are many, they are all the energy of ignorance, all are phases of non-awareness, not different from non-awareness. Therefore, all defiled dharmas are non-awareness.

複次至有二種相　述曰。上來已釋覺不覺義。次下第三明同異相。于中有三。初總標。次列名。后辯相。此初也。前已別釋令知迷悟。升沉有異令生欣厭。今欲令知迷悟同真無定兩體。業幻差別定一亦無。是故合說。故言覺與不覺有二種相。

論。云何為二至二者異相　述曰。此列名也。染凈齊真曰同。同義可表名相。染凈體殊曰異。異有殊狀曰相。何故爾耶。以體從緣故異。攝緣歸體故同。緣從體同故真如一味。體從緣異故凡聖兩分。凡聖分故世諦義立。真如一故真諦理存。覺與不覺同異如是。

論。同相者至微塵性相　述曰。次下辯相。于有二。初同后異。同中有三。初喻次合。第三引證。此初也。種種瓦器喻染凈法。皆以微塵而為體性喻。染凈法以真為性。性者體也。亦即是性。下準此知。

論。如是無漏至真如性相　述曰。此法合也。始本二覺名為無漏。本末不覺名曰無明。此二皆有業用顯現。故名為業。而非實有故名為幻。雖則如是。染凈不同。皆以真如而為體性。以動真如作此生滅。染凈二法無別體故。

論。是故修多羅至無可見故　述曰。此引證也。是前染凈同真相。故經依此義說諸眾生本來涅槃得菩提等。謂二不覺即真如故。眾生本來即涅槃相。不復更滅本始。二覺即真如

【現代漢語翻譯】現代漢語譯本：其次，覺與不覺有兩種相。述曰：上面已經解釋了覺與不覺的含義。接下來第三部分說明同異之相，其中分為三部分：首先是總標，其次是列名，最後是辨相。這裡是第一部分。前面已經分別解釋，使人瞭解迷惑與覺悟，上升與沉淪的差異，從而產生欣喜和厭惡之心。現在想要使人明白，迷惑與覺悟同屬于真如，沒有固定的兩個本體。業和幻的差別，以及固定為一，也都不存在。因此合在一起說明，所以說覺與不覺有兩種相。

論：什麼是二？到二者異相。述曰：這是列名。染與凈齊同於真如，稱為同。同的意義可以用名相來表示。染與凈的體性不同，稱為異。異有不同的狀態，稱為相。為什麼這樣說呢？因為體性隨因緣而異，攝取因緣歸於體性則同。因緣從體性而同，所以真如只有一個味道。體性隨因緣而異，所以凡夫和聖人分為兩類。因為凡夫和聖人的區分，所以世俗諦的意義成立。因為真如只有一個，所以真諦的道理存在。覺與不覺的同異就是這樣。

論：同相是指到微塵的體性之相。述曰：接下來是辨相，分為兩部分：先是同相，后是異相。同相中又分為三部分：首先是比喻，其次是合喻，第三是引證。這裡是第一部分。用各種瓦器比喻染凈之法，都以微塵作為體性，比喻染凈之法以真如為體性。體性就是本體，也就是性。下面可以依此類推。

論：像這樣，無漏到真如的體性之相。述曰：這是法合。初始覺和本覺稱為無漏。根本不覺和末端不覺稱為無明。這二者都有業用顯現，所以稱為業，但並非真實存在，所以稱為幻。雖然如此，染與凈不同，但都以真如作為體性。以動搖的真如來產生這些生滅，染凈二法沒有別的本體。

論：因此，修多羅到沒有可見的緣故。述曰：這是引證。是前面所說的染凈同真相。所以經書依據這個意義說，一切眾生本來就是涅槃，獲得菩提等等。意思是說，二種不覺就是真如的緣故，眾生本來就是涅槃之相，不再需要滅度，本始二覺就是真如。

【English Translation】 English version: Furthermore, there are two aspects of enlightenment and non-enlightenment. Commentary: The meanings of enlightenment and non-enlightenment have already been explained above. Next, the third part explains the aspects of sameness and difference, which is divided into three parts: first, a general statement; second, a list of names; and third, a discussion of the aspects. This is the first part. The differences between delusion and enlightenment, ascent and descent, have already been explained separately to generate joy and aversion. Now, the intention is to make people understand that delusion and enlightenment both belong to Suchness (真如, Zhenru), without fixed two entities. The differences between karma and illusion, and the fixation on oneness, do not exist either. Therefore, they are explained together, so it is said that there are two aspects of enlightenment and non-enlightenment.

Treatise: What are the two? To the different aspects of the two. Commentary: This is a list of names. Purity and defilement being equally true is called sameness. The meaning of sameness can be expressed by names and forms. The nature of purity and defilement being different is called difference. Difference has different states, which are called aspects. Why is this so? Because the nature differs according to conditions, and gathering conditions back to the nature is sameness. Conditions are the same from the nature, so Suchness has only one flavor. The nature differs according to conditions, so ordinary beings and sages are divided into two categories. Because of the distinction between ordinary beings and sages, the meaning of conventional truth (世俗諦, Shisudi) is established. Because Suchness is only one, the principle of ultimate truth (真諦, Zhendi) exists. The sameness and difference of enlightenment and non-enlightenment are like this.

Treatise: The aspect of sameness refers to the aspect of the nature of dust particles. Commentary: Next is the discussion of aspects, divided into two parts: first, the aspect of sameness; second, the aspect of difference. The aspect of sameness is further divided into three parts: first, a metaphor; second, a combination of metaphors; and third, a citation. This is the first part. Various earthenware vessels are used as a metaphor for the Dharma of purity and defilement, all of which take dust particles as their nature, which is a metaphor for the Dharma of purity and defilement taking Suchness as their nature. Nature is the substance, which is also the essence. The following can be inferred by analogy.

Treatise: Like this, the unconditioned (無漏, Wulou) to the aspect of the nature of Suchness. Commentary: This is the combination of Dharma. Initial enlightenment and original enlightenment are called unconditioned. Fundamental non-enlightenment and terminal non-enlightenment are called ignorance (無明, Wuming). Both of these have karmic functions manifested, so they are called karma, but they are not truly existent, so they are called illusion. Although this is the case, purity and defilement are different, but both take Suchness as their nature. These arising and ceasing are produced by the agitated Suchness, and the two Dharmas of purity and defilement have no other substance.

Treatise: Therefore, the Sutras to the reason why there is nothing visible. Commentary: This is a citation. It is the true aspect of sameness of purity and defilement mentioned earlier. Therefore, the scriptures say according to this meaning that all sentient beings are originally Nirvana (涅槃, Niepan), attain Bodhi (菩提, Puti), etc. This means that the two kinds of non-enlightenment are the reason for Suchness, and sentient beings are originally the aspect of Nirvana, no longer needing extinction. The original and initial enlightenments are Suchness.

故。菩提之法亦本來有非新得者。由是義故即此涅槃非待修習了因方證。故言非可修相。即此菩提非待生因而方起作。故言非可作相也。此之二果既性本有。非更得故。故言畢竟無得。亦無以下雖是經文。為遣疑難故論具引。謂有難言。若諸眾生已入涅槃菩提法者。即同諸佛。何故不能現報化等色身相耶。故即釋云。法性自體非色可見。如何更能現色相耶。故言亦無色相可見。又復疑雲。若以法性非是色相可見法故不現色者。諸佛何故現報化等諸色相耶。故復釋云。彼見諸佛種種色者。並隨眾生染幻之心變異所現。非謂智性不空色體有此色相。以智真體無可見故。故言而有見色等也。

論。異相者至各各不同　述曰。下顯異相。于中有二。初喻后合。此初也。

論。如是無漏至幻差別故　述曰。此法合也。隨染幻差別者。是無漏法性。染幻差別者。是無明法。以彼無明達平等性。是故其性自有差別。諸無漏法順平等性。直論其性則無差別。但隨染法差別染相。故說本覺恒沙性德。又由對治彼染差別故成始覺萬德差別。如是差別無漏。無明雖現業用。皆是真如隨緣顯現。似而無通。通名業幻。

論。複次生滅至意識轉故　述曰。上來廣釋立義分中是心生滅。次下第二釋其因緣。于中有二。先明生滅。

【現代漢語翻譯】現代漢語譯本：因此，菩提之法也是本來就有的，並非新獲得的。因為這個道理，所以說涅槃就在當下，不需要等待修習圓滿了因才能證得。所以說它『非可修相』。菩提也是當下就有的，不需要等待產生原因才能生起作用。所以說它『非可作相』。這兩種果實既然本性就存在，不是後來才得到的，所以說『畢竟無得』。『亦無』以下雖然是經文，但爲了消除疑惑，所以論著詳細引用。有人會問，如果眾生已經進入涅槃菩提之法，就和諸佛一樣了，為什麼不能顯現報身、化身等色身相呢？所以解釋說，法性的自體不是色相，不能被看見，怎麼能顯現色相呢？所以說『亦無色相可見』。又有人疑惑，如果因為法性不是色相可見的法，所以不顯現色身，那麼諸佛為什麼顯現報身、化身等各種色相呢？所以又解釋說，他們所見到的諸佛的種種色相，都是隨著眾生染污的幻覺之心而變異顯現的，並不是說智性的不空色體本身就具有這些色相。因為智性的真實本體是不可見的。所以說『而有見色等也』。論：『異相者至各各不同』。述曰：下面顯示異相。其中有兩部分。先是比喻，后是合說。這是第一部分。論：『如是無漏至幻差別故』。述曰：這是法理的合說。『隨染幻差別者』，指的是無漏法性。『染幻差別者』，指的是無明法。因為這個無明通達平等之性，所以它的性質自然有差別。各種無漏法順應平等之性，直接論述其性質就沒有差別。只是隨著染污法的差別而有染污的相狀。所以說本覺具有恒河沙數般的性德。又因為對治那些染污的差別，所以成就了始覺的萬種功德差別。像這樣的差別，無漏和無明雖然顯現出作用，但都是真如隨著因緣而顯現的，相似卻不相通。相通的叫做業幻。論：『複次生滅至意識轉故』。述曰：上面廣泛解釋了立義分中的『是心生滅』。接下來第二部分解釋它的因緣。其中有兩部分，先說明生滅。

【English Translation】 English version: Therefore, the Dharma of Bodhi is also originally present, not newly attained. Because of this principle, Nirvana is right here and now, not something to be attained after completing cultivation. Hence, it is said to be 'not an aspect that can be cultivated'. Bodhi is also present right now, not something that arises only after a cause is produced. Hence, it is said to be 'not an aspect that can be created'. Since these two fruits are inherently present and not obtained later, it is said that 'ultimately there is nothing to be obtained'. Although 'also without' and the following are sutra texts, the treatise quotes them in detail to dispel doubts. Someone might ask, if sentient beings have already entered the Dharma of Nirvana and Bodhi, they would be the same as all Buddhas. Why can't they manifest reward bodies (Sambhogakaya), transformation bodies (Nirmanakaya), and other forms of physical appearance? Therefore, it is explained that the self-nature of Dharma is not a form and cannot be seen. How can it manifest physical appearances? Hence, it is said 'also without any visible form'. Furthermore, someone might doubt, if it is because the Dharma-nature is not a visible form that it does not manifest a physical body, then why do all Buddhas manifest various forms such as reward bodies and transformation bodies? Therefore, it is further explained that the various forms of Buddhas that they see are all manifestations that vary according to the defiled and illusory minds of sentient beings. It is not that the non-empty form of wisdom itself possesses these forms. Because the true essence of wisdom is invisible. Therefore, it is said 'and there are seeing forms, etc.' Treatise: 'Different aspects to each different'. Commentary: Below, the different aspects are shown. There are two parts in it. First is the metaphor, and then the combination. This is the first part. Treatise: 'Thus, the unconditioned to the difference of illusion'. Commentary: This is the combination of the Dharma principle. 'Those who differ according to defiled illusion' refers to the unconditioned Dharma-nature. 'Those who differ according to defiled illusion' refers to the ignorance Dharma. Because this ignorance understands the nature of equality, its nature naturally has differences. The various unconditioned Dharmas conform to the nature of equality. Directly discussing their nature, there is no difference. It is only according to the differences in defiled Dharmas that there are defiled appearances. Therefore, it is said that original enlightenment possesses countless virtues like the sands of the Ganges. Furthermore, because of counteracting those differences in defilement, the initial enlightenment achieves myriad differences in merit. Such differences, the unconditioned and ignorance, although manifesting functions, are all manifestations of Suchness following conditions, similar but not interconnected. Interconnectedness is called karmic illusion. Treatise: 'Furthermore, arising and ceasing to because of the transformation of consciousness'. Commentary: Above, the 'arising and ceasing of the mind' in the Establishing Meaning section has been extensively explained. Next, the second part explains its causes and conditions. There are two parts in it, first explaining arising and ceasing.

依因緣義后顯所依因緣體相。于中亦二。初總標。后別釋。此初標也。謂前九種生滅因緣總有二種。一者黎耶心體不守自性。是生滅因。根本無明熏習心體。是生滅緣。依此因緣起三細相成黎耶識。二者無明住地諸染根本是生滅因。外妄境界熏起識浪是生滅緣。依此因緣起六粗相成其事識。依斯二義以顯因緣業轉現等諸生滅相。聚集而生而為假者。故名眾生。唯依心體故言依心。即是黎耶自相心也。此假者眾生依於一心即有五意及意識起。故言眾生依心意意識轉。

論。此義云何至說有無明　述曰。自下別釋。于中有三。先釋依心。次釋意轉。后意識轉。此初也。此義云何者。問其依心意識轉義。依阿黎耶識者是上依心。是生滅因即阿黎耶二義之中本覺義也。說有無明者。是生滅緣即二義中不覺義也。欲明依此因緣意意識轉故言以依阿黎耶識等。前標文中略標其因。但言依心。今依此別釋具顯因緣。故說依心及無明也。

論。不覺而起至故說為意　述曰。次下第二釋其意轉。于中有三。初略明意轉。次廣顯轉相。后結成依心。此初也。于中略顯五種識相。不覺而起者。第一業識心體。被熏舉體動故。言能見者。第二轉識轉。被動心成能見故。言能現者。第三現識見心。復能現諸境故。能取境界者。第四智

【現代漢語翻譯】現代漢語譯本：依因緣的意義之後，顯現所依的因緣體相。其中也分為兩部分：首先是總的標示，然後是分別解釋。這裡是最初的標示。意思是說，前面九種生滅因緣總共有兩種：第一種是阿賴耶（Ālaya）心體不守護自己的本性，這是生滅的『因』；根本無明（Avidyā）熏習心體，這是生滅的『緣』。依靠這個因緣，生起三細相，成就阿賴耶識（Ālayavijñāna）。第二種是無明住地諸染的根本是生滅的『因』；外在虛妄的境界熏起識浪，這是生滅的『緣』。依靠這個因緣，生起六粗相，成就其事識。依靠這兩種意義，來顯現因緣、業、轉、現等各種生滅相，聚集而生，成為虛假的聚合體，所以叫做眾生。唯獨依靠心體，所以說『依心』，就是阿賴耶的自相心。這個虛假的眾生依靠一心，就有五意和意識生起，所以說『眾生依心意意識轉』。

論：『此義云何』到『說有無明』述曰：下面分別解釋。其中有三部分：先解釋『依心』，再解釋『意轉』，最後解釋『意識轉』。這裡是第一部分。『此義云何』是問依靠心意意識轉的意義。『依阿黎耶識者』是上面所說的『依心』，是生滅的『因』，也就是阿賴耶二義之中的本覺義。『說有無明者』是生滅的『緣』，也就是二義中的不覺義。想要說明依靠這個因緣，意意識才得以運轉，所以說『以依阿黎耶識』等等。前面的標示文中，略微標示了它的『因』，只說了『依心』。現在依靠這個分別解釋，完整地顯現了因緣，所以說了『依心及無明』。

論：『不覺而起』到『故說為意』述曰：下面第二部分解釋『意轉』。其中有三部分：首先是簡略地說明『意轉』，然後是廣泛地顯現『轉』的相狀，最後是總結歸於『依心』。這裡是第一部分。其中簡略地顯現了五種識相。『不覺而起者』，是第一業識（Karma-vijñāna）的心體，被熏習而整體動搖，所以說『能見者』。第二轉識（Pravṛtti-vijñāna）轉變，被動搖的心成就了能見，所以說『能現者』。第三現識（Darśana-vijñāna）見心，又能顯現各種境界，能取境界者，是第四智

【English Translation】 English version: Based on the meaning of conditions, the substance and characteristics of the dependent conditions are revealed. This is also divided into two parts: first, a general indication, and then separate explanations. This is the initial indication. It means that the previous nine types of arising and ceasing conditions are generally of two kinds: the first is that the Ālaya (Ālaya) mind-essence does not guard its own nature, which is the 'cause' of arising and ceasing; fundamental ignorance (Avidyā)熏習the mind-essence, which is the 'condition' of arising and ceasing. Relying on this cause and condition, the three subtle aspects arise, accomplishing the Ālayavijñāna (Ālayavijñāna). The second is that the root of all defilements residing in ignorance is the 'cause' of arising and ceasing; external delusive realms熏習arise waves of consciousness, which is the 'condition' of arising and ceasing. Relying on this cause and condition, the six coarse aspects arise, accomplishing the functioning consciousness. Relying on these two meanings, the various aspects of arising and ceasing, such as cause and condition, karma, transformation, and manifestation, are revealed, gathering and arising to become a false aggregate, hence called sentient beings. Solely relying on the mind-essence, it is said 'relying on the mind,' which is the self-nature mind of Ālaya. This false sentient being relies on one mind, and then the five intentions and consciousness arise, hence it is said 'sentient beings transform relying on the mind, intention, and consciousness.'

Treatise: 'What is the meaning of this' to 'Speaking of the existence of ignorance' Commentary: The following separately explains. There are three parts: first, explaining 'relying on the mind,' then explaining 'intention transformation,' and finally explaining 'consciousness transformation.' This is the first part. 'What is the meaning of this' asks about the meaning of relying on the mind, intention, and consciousness for transformation. 'Relying on the Ālayavijñāna' is the 'relying on the mind' mentioned above, which is the cause of arising and ceasing, namely the original enlightenment meaning within the two meanings of Ālaya. 'Speaking of the existence of ignorance' is the condition of arising and ceasing, namely the non-enlightenment meaning within the two meanings. Wanting to explain that intention and consciousness can only operate relying on this cause and condition, it is said 'relying on the Ālayavijñāna' and so on. The previous indication briefly indicated its 'cause,' only saying 'relying on the mind.' Now, relying on this separate explanation, the cause and condition are fully revealed, hence it is said 'relying on the mind and ignorance.'

Treatise: 'Arising from non-enlightenment' to 'Therefore it is said to be intention' Commentary: The following second part explains 'intention transformation.' There are three parts: first, briefly explaining 'intention transformation,' then extensively revealing the aspects of 'transformation,' and finally concluding with 'relying on the mind.' This is the first part. Within it, the five aspects of consciousness are briefly revealed. 'Arising from non-enlightenment' refers to the mind-essence of the first Karma-vijñāna (Karma-vijñāna), which is熏習and the whole body shakes, hence it is said 'the one who can see.' The second Pravṛtti-vijñāna (Pravṛtti-vijñāna) transforms, and the shaken mind accomplishes the ability to see, hence it is said 'the one who can manifest.' The third Darśana-vijñāna (Darśana-vijñāna) sees the mind and can also manifest various realms, the one who can grasp realms is the fourth wisdom.

識。能取現識所現境故。起念相續者。第五相續識。于境起執不斷絕故。然此五義次第轉成。依止此義而生意識。故說此五名之為意。而彼意識非所依。故但名為識。故不名意。

論。此意復有五種名　述曰。次下第二廣顯轉相。于中有三。初舉數總標。次別釋其相。后顯其功能。此初也。

論。云何為五至不覺心動故　述曰。下釋五意即分為五。此初也。無明力者舉所依緣也。明心不自起。起必有緣。不覺心動者。正明起相釋其業義。謂起動義是業義故。

論。二者名為至能見相故　述曰。依于動心者舉所依緣也。能見相者釋轉識義。依前業識之動轉成能見之相。故名轉識。轉識有二。此在本識依境轉者在事識故。

論。三者名至常在前故　述曰。此文有三。謂法喻合。所謂能現一切境者。此舉法也。依前轉識能見之相起此現識能現之功現一切境。謂此心體與無明合熏習力故現於種種無邊境界。能云故現一切境也。猶如明鏡現色像者。是舉喻也。如鏡因質現種種像。心因無明不平等熏現種種境。已下法合。隨其五塵對至則現無前後者。此正合前喻對。謂業惑心為惑業所熏對故便現五塵。非待作意前後起也。理實此識現一切境。而此唯言現五塵者。且舉粗顯以合鏡中現色喻。故以一切時任運

【現代漢語翻譯】現代漢語譯本：識，因為它能夠獲取現識所顯現的境界。『起念相續』指的是第五相續識（Pancama-santana-vijnana），因為它對境界的執著不會斷絕。然而，這五種意義是依次轉變而成的，並且意識是依止這些意義而產生的，所以說這五種（無明業相，轉識，現識，智識，相續識）被稱為『意』。而那個意識不是所依，所以只被稱為『識』，因此不被稱為『意』。論：此意復有五種名述曰：接下來第二部分廣泛地闡釋轉變的相狀，其中有三個部分。首先是列舉數字進行總體的標示，其次是分別解釋它的相狀，最後是顯示它的功能。這是第一部分。論：云何為五至不覺心動故述曰：下面解釋五意，即分為五個部分。這是第一個部分。『無明力』是舉出所依的緣由。說明心不是自己產生的，產生必定有緣由。『不覺心動』是正式說明產生的相狀，解釋它的業的意義。所謂『起動』的意義就是業的意義。論：二者名為至能見相故述曰：『依于動心』是舉出所依的緣由。『能見相』是解釋轉識（pravrtti-vijnana）的意義。依靠前面業識的動轉，形成能見的相狀，所以叫做轉識。轉識有兩種，這是在本識（alaya-vijnana）依靠境界轉動，因為是在事識的緣故。論：三者名至常在前故述曰：這段文字有三個部分，分別是法、比喻和合。所謂『能現一切境』，這是舉出法。依靠前面轉識能見的相狀，產生這個現識（darsana-vijnana）能顯現的功能，顯現一切境界。所謂這個心體與無明（avidya）結合，通過熏習的力量，顯現出種種無邊的境界。因為『能』，所以顯現一切境界。『猶如明鏡現色像』，這是舉出比喻。如同鏡子因為材質而顯現種種影像，心因為無明不平等的熏習而顯現種種境界。以下是法和比喻的結合。『隨其五塵對至則現無前後』，這是正式結合前面的比喻。所謂業和惑的心被惑和業所熏習，相對待的緣故，就顯現出五塵（panca-rupa）。不是等待作意（manaskara）前後才產生的。道理上說，這個識顯現一切境界，而這裡只說顯現五塵，是且舉出粗顯的部分，來結合鏡子中顯現顏色的比喻。所以用一切時任運（yathakama）。

【English Translation】 English version: Vijnana (consciousness), because it can grasp the realms manifested by the present consciousness. 『Arising of continuous thoughts』 refers to the fifth, the Santana-vijnana (continuity consciousness), because its attachment to realms is uninterrupted. However, these five meanings are transformed in sequence, and consciousness arises dependent on these meanings. Therefore, these five (Avidya-karma-rupa, Pravrtti-vijnana, Darsana-vijnana, Jnana-vijnana, Santana-vijnana) are called 『Manas』 (mind). But that consciousness is not the basis of dependence, so it is only called 『Vijnana』 (consciousness), and therefore not called 『Manas』 (mind). Treatise: This Manas also has five names. Commentary: Next, the second part extensively explains the aspects of transformation, which has three parts. First, it lists numbers to indicate the overall, second, it explains its aspects separately, and finally, it shows its function. This is the first part. Treatise: What are the five, up to the point of 『unconscious movement of the mind』? Commentary: Below, the five Manas are explained, divided into five parts. This is the first part. 『The power of Avidya (ignorance)』 is to cite the dependent cause. It explains that the mind does not arise by itself; its arising must have a cause. 『Unconscious movement of the mind』 is to formally explain the aspect of arising, explaining the meaning of its Karma (action). The meaning of 『arising and moving』 is the meaning of Karma. Treatise: The second is named, up to the point of 『being able to see the appearance』. Commentary: 『Dependent on the moving mind』 is to cite the dependent cause. 『Being able to see the appearance』 is to explain the meaning of Pravrtti-vijnana (evolving consciousness). Relying on the movement of the previous Karma-vijnana, it forms the appearance of being able to see, so it is called Pravrtti-vijnana. There are two types of Pravrtti-vijnana; this is in the Alaya-vijnana (storehouse consciousness) relying on the movement of the realm, because it is in the consciousness of events. Treatise: The third is named, up to the point of 『always being in front』. Commentary: This passage has three parts, which are Dharma (principle), metaphor, and combination. The so-called 『being able to manifest all realms』 is to cite the Dharma. Relying on the previous Pravrtti-vijnana's appearance of being able to see, this Darsana-vijnana (perceiving consciousness) arises with the function of being able to manifest, manifesting all realms. The so-called combination of this mind-essence with Avidya (ignorance), through the power of conditioning, manifests various boundless realms. Because of 『being able』, it manifests all realms. 『Like a clear mirror reflecting colors and images』 is to cite a metaphor. Just as a mirror manifests various images because of its material, the mind manifests various realms because of the unequal conditioning of Avidya. The following is the combination of Dharma and metaphor. 『Depending on the arrival of the five dusts (Panca-rupa), they appear without sequence』 is to formally combine the previous metaphor. The so-called mind of Karma and delusion is conditioned by delusion and Karma, and because of their relative dependence, the five dusts appear. It does not wait for Manaskara (attention) to arise before and after. In principle, this consciousness manifests all realms, but here it only says that it manifests the five dusts, which is to cite the coarse and obvious part to combine with the metaphor of colors appearing in the mirror. Therefore, it uses Yathakama (at will) at all times.

起者。簡異六識。六識間斷多不現起。非一切時任運起故。常在前者簡異末那。末那非是諸識之本。不常在諸識前起故。

論。四者名為至染凈法故　述曰。是事識中細分法執。不了現識所現境界。離心無有。而起染凈微細分別。故言智也。

論。五者名為至不斷故　述曰。此亦事識細分之位。此細事識法執相應無有斷絕。執無斷故名相續識。

論。住持過去至不覺妄慮　述曰。下顯功能。文中二節。初顯前三本識功能。由業轉現黎耶識故。攝藏諸法善惡業種。能住持過去生善惡之業。令其不失。此明本識能持種子。由攝業種令不失故。隨善惡種生善惡果故。能成熟現在未來苦樂等報無差違也。此明本識能起現行。如是三世因果不失功由本識。是故說是本識功能。能令現在已經事下後顯二事識功能。由彼事識法執分別故能念慮三世之事。故言不覺妄慮等也。

論。是故三世至六塵境界　述曰。上來廣顯意轉之相。次下結明依心之義。于中有二。先正結屬心。后釋疑廣辨。此初也。文中二節。三界虛偽唯心作者。此順結三界也。言是故者。是前一心隨無明動作五種意。五種識等依心成故。而此五意總攝三界。故說三界唯一心轉。此心隨熏。相有體無名虛。體無似有名偽。虛偽之相雖有種種。然

【現代漢語翻譯】起者：用以區分六識（眼識、耳識、鼻識、舌識、身識、意識）。六識間斷，多數時候不顯現活動，因為它們不是任何時候都自然而然地生起。『常在前者』用以區分末那識（manas, 末那識）。末那識不是諸識的根本，也不是總在諸識之前生起。

論：第四個名稱是因為它能達到染污和清凈的法。述曰：這是阿賴耶識（ālaya-vijñāna, 阿賴耶識）中細微的法執，不瞭解現識所顯現的境界，實際上是離心之外沒有實在的境界，卻因此生起染污和清凈的細微分別，所以說是『智』。

論：第五個名稱是因為它能達到不間斷。述曰：這也是阿賴耶識細微的部分，與法執相應，沒有斷絕。因為執著沒有斷絕，所以稱為相續識。

論：住持過去，乃至不覺的虛妄思慮。述曰：下面顯示阿賴耶識的功能。文中分為兩節。首先顯示前三個根本識的功能。由於業力轉化顯現阿賴耶識，攝藏諸法善惡業的種子，能夠住持過去所生的善惡之業，使其不失壞。這說明本識能夠執持種子。由於攝持業種使其不失壞，所以隨著善惡種子產生善惡果報。能夠成熟現在和未來的苦樂等果報，沒有差錯違背。這說明本識能夠生起現行。如此三世因果不失壞，功勞在於本識。所以說這是本識的功能。能夠使現在已經發生的事情。下面顯示兩個事識的功能。由於這些事識的法執分別，能夠念慮三世的事情，所以說是不覺的虛妄思慮等等。

論：因此，三世都依賴於六塵境界。述曰：上面廣泛地顯示了意（manas, 意）的轉變之相。接下來總結說明依心（citta, 心）的意義。其中分為兩部分。首先正式地歸屬於心，然後解釋疑問並廣泛辨析。這是第一部分。文中分為兩節。三界虛假，唯心所作。這是順著總結三界。說『因此』，是因為前面所說的一心（eka-citta, 一心）隨著無明而動作，五種意、五種識等都依心而成就。而這五意總攝三界，所以說三界唯一心轉。此心隨著熏習，相有而體無，名為虛。體無而似有，名為偽。虛偽之相雖然有種種，然而

【English Translation】『Arising』 distinguishes the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). The six consciousnesses are intermittent and mostly do not manifest, because they do not arise spontaneously at all times. 『Always preceding』 distinguishes the manas (manas, manas). The manas is not the root of all consciousnesses, nor does it always arise before all consciousnesses.

Treatise: The fourth name is because it reaches defiled and pure dharmas. Commentary: This refers to the subtle clinging to dharma within the alaya-vijñana (ālaya-vijñāna, storehouse consciousness), which does not understand that the realms manifested by the present consciousness are, in reality, non-existent apart from the mind. Therefore, it gives rise to subtle discriminations of defilement and purity, hence it is called 『wisdom』.

Treatise: The fifth name is because it reaches non-cessation. Commentary: This also refers to a subtle aspect of the alaya-vijñana, which is in accordance with clinging to dharma, without interruption. Because this clinging is uninterrupted, it is called the continuous consciousness.

Treatise: Sustaining the past, up to unconscious deluded thoughts. Commentary: The following reveals the functions of the alaya-vijñana. The text is divided into two sections. The first reveals the functions of the first three fundamental consciousnesses. Because of the transformation and manifestation of karma into the alaya-vijñana, it collects and stores the seeds of good and evil karma of all dharmas, and is able to sustain the good and evil deeds of past lives, preventing them from being lost. This explains that the fundamental consciousness is able to hold the seeds. Because it holds the seeds of karma and prevents them from being lost, good and evil results arise according to the good and evil seeds. It is able to ripen the present and future rewards of suffering and happiness without error or contradiction. This explains that the fundamental consciousness is able to give rise to present actions. Thus, the cause and effect of the three times are not lost, thanks to the function of the fundamental consciousness. Therefore, it is said that this is the function of the fundamental consciousness. It is able to cause things that have already happened in the present. The following reveals the functions of the two active consciousnesses. Because of the clinging to dharma and discrimination of these active consciousnesses, it is able to contemplate the affairs of the three times, so it is said to be unconscious deluded thoughts, and so on.

Treatise: Therefore, the three times rely on the realm of the six sense objects. Commentary: The above extensively reveals the aspect of the transformation of the manas (manas, mind). The following summarizes and explains the meaning of relying on the citta (citta, mind). It is divided into two parts. First, it formally attributes it to the mind, and then explains the doubts and extensively analyzes them. This is the first part. The text is divided into two sections. The three realms are false, created only by the mind. This is in accordance with summarizing the three realms. Saying 『therefore』 is because the one mind (eka-citta, one mind) mentioned earlier acts according to ignorance, and the five manas, five consciousnesses, etc., are all accomplished by relying on the mind. And these five manas encompass the three realms, so it is said that the three realms are transformed by the one mind. This mind follows conditioning, the appearance exists but the substance is non-existent, and it is called false. The substance is non-existent but appears to exist, and it is called deceptive. Although there are various aspects of falseness and deception, yet

究其因唯心所作。故云佛子三界唯心。離心已下反結。六塵離彼現識即無六塵。反驗六塵唯是一心。故云離心無六塵也。

論。此義云何　述曰。次下釋疑。于中有三。初問。次答。后結。此初也。現有塵境異心可見。能取所取了然差別。如何可言三界六塵皆心所作。此唯心者義云何耶。

論。以一切法至無相可得　述曰。此答也。文有七句。總分三節。即初三句正答前問。顯境唯心。以一切境皆是此心。隨熏所起更無異體。而見異者。但是由汝妄念而生。實無能見所見二相。故云一切皆從心起妄念而生。復有疑雲。念不孤起。托境方生。既無異境。何所分別。故次二句釋此疑雲。一切分別但取自心。非外分別。如依于面自見面像。夢中所見自見其心。妄情不了謂有所見。故云分別即分別自心。復有疑雲。若謂分別。分別自心。是亦名為能見所見。何故前言無有二相。故后二句釋此疑雲。為遮執境說見自心。實非以心而見心也。如彼指刀不自指割。況心不起何有見乎。以本真心無見相故。故言心不見心無相可得。

論。當知世間至而得住持　述曰。次下總結。于中有三。初顯依妄有境。次顯境體亦無。后結釋所以。此初也。言無明者。根本無明。言妄心者。即業轉現諸妄心也。世間境界伏此而成。

【現代漢語翻譯】現代漢語譯本：追究其原因，一切都是由心所造作。所以說，佛的弟子啊，三界萬法都只是心的顯現。如果離開了心，以下就要反過來論證了。如果六塵離開了能感知它們的心識，那麼六塵也就無從存在。反過來驗證，六塵其實都只是心的作用。所以說，離開了心，就沒有六塵。

論：這個道理是什麼呢？述曰：接下來解釋疑問，其中有三個部分：首先是提問，然後是回答，最後是總結。這是第一個部分。現在有塵境，和心不同，可以被看見，能取的心和所取的境，差別明顯。怎麼能說三界六塵都是心所造作的呢？這個『唯心』的道理是什麼呢？

論：因為一切法，乃至沒有相可以獲得。述曰：這是回答。文中有七句，總共分為三節。最初的三句，正面回答前面的問題，顯示境界只是心的顯現。因為一切境界都是這個心的作用，隨著熏習而生起，沒有其他的本體。之所以看到不同的境界，只是因為你的虛妄念頭而產生，實際上沒有能見和所見的兩種相。所以說，一切都是從心生起虛妄念頭而產生。又有人懷疑說，念頭不會單獨生起，要依託境界才能產生。既然沒有不同的境界，那要分別什麼呢？所以接下來的兩句解釋這個疑問說，一切分別都只是取自於心，不是外在的分別。就像依靠面容自己看到自己的面像，夢中所見都是自己看到自己的心。虛妄的情感不明白這個道理，認為有所見。所以說，分別就是分別自己的心。又有人懷疑說，如果說分別，是分別自己的心，這也是能見和所見，為什麼前面說沒有兩種相呢？所以後面的兩句解釋這個疑問說，爲了遮止執著境界，才說是見自己的心，實際上不是用心來見心。就像用手指刀，不能自己割自己。何況心沒有生起，哪裡來的見呢？因為本來的真心沒有能見的相，所以說心不見心，沒有相可以獲得。

論：應當知道世間，乃至因此而得以住持。述曰：接下來是總結。其中有三個部分：首先是顯示依靠虛妄才有境界，然後是顯示境界的本體也是空無，最後是總結解釋原因。這是第一個部分。所說的『無明』，指的是根本無明。所說的『妄心』，指的是業、轉、現等各種虛妄的心。世間的境界依靠這些而形成。

【English Translation】 English version: Ultimately, the cause lies in what the mind creates. Therefore, it is said, 'Disciples of the Buddha, the three realms are only the mind.' Departing from the mind, the following is a refutation. If the six sense objects are separated from the consciousness that perceives them, then the six sense objects would cease to exist. Conversely, verifying that the six sense objects are only the function of the mind. Therefore, it is said, 'Without the mind, there are no six sense objects.'

Treatise: What is the meaning of this? Commentary: Next, doubts are explained, consisting of three parts: first, a question; then, an answer; and finally, a conclusion. This is the first part. Now there are sense objects, different from the mind, that can be seen, with a clear distinction between the perceiving mind and the perceived object. How can it be said that the three realms and the six sense objects are all created by the mind? What is the meaning of this 'only the mind'?

Treatise: Because all dharmas, even to the point that no characteristic can be obtained. Commentary: This is the answer. The text has seven sentences, divided into three sections. The first three sentences directly answer the previous question, revealing that the realm is only the manifestation of the mind. Because all realms are the function of this mind, arising from conditioning, there is no other entity. The reason for seeing different realms is only due to your deluded thoughts, and in reality, there are no two characteristics of the seer and the seen. Therefore, it is said, 'Everything arises from the mind, giving rise to deluded thoughts.' Again, some may doubt, 'Thoughts do not arise in isolation; they arise based on a realm. Since there are no different realms, what is there to differentiate?' So the next two sentences explain this doubt, saying, 'All differentiation only takes from one's own mind, not external differentiation.' Like relying on the face to see one's own image, what is seen in a dream is seeing one's own mind. Deluded emotions do not understand this principle, believing there is something seen. Therefore, it is said, 'Differentiation is differentiating one's own mind.' Again, some may doubt, 'If it is said that differentiation is differentiating one's own mind, this is also the seer and the seen. Why did you say earlier that there are no two characteristics?' So the last two sentences explain this doubt, saying, 'To prevent attachment to realms, it is said to see one's own mind, but in reality, it is not using the mind to see the mind.' Like using a finger to point at a knife, it cannot cut itself. Moreover, if the mind does not arise, where does the seeing come from? Because the original true mind has no characteristic of seeing, therefore it is said that the mind does not see the mind, and no characteristic can be obtained.

Treatise: It should be known that the world, even to the point that it is sustained by this. Commentary: Next is the conclusion. It consists of three parts: first, showing that realms exist because of delusion; then, showing that the essence of realms is also empty; and finally, concluding and explaining the reason. This is the first part. What is said to be 'ignorance' refers to fundamental ignorance. What is said to be 'deluded mind' refers to the various deluded minds such as karma, transformation, and manifestation. The realms of the world are formed by relying on these.

依妄心住不失自體。故言境界依于妄心得住持等。

論。是故一切至唯心虛妄　述曰。此顯境體亦無也。如鏡中像無實體故鏡外鏡內皆不可得。境但是心虛妄現故心外心內無體可得。

論。以心生至種種法滅故　述曰。此結釋所以也。謂有問言。何故境界依心而住唯心虛妄所顯現耶。釋所以云。以無明力不覺心動乃至能現一切境等。故言心生種種法生。此即妄動而言生也。若彼無明妄心滅者境界隨滅。境界滅故諸分別識皆滅無餘。故言心滅種種法滅。此即心源還靜故云滅也。既說此心雖于不覺妄諸法。即驗諸法唯心無體。

論。複次至即此相續識　述曰。上明意轉。次下第三顯意識轉。于中有二。初標。后釋。此初也。明此生起雖粗細殊。同是一識更無別體。故即指前第五識相故言即此相續識也。但前就於細分別法執相應。依前義門則說為意。此中約其能起見愛粗惑相應。從前起門說名意識。意之意識故依主釋也。

論。依諸凡夫取著轉深　述曰。次下別釋。于中有五。一約人辨粗。二出其粗體。三明執所緣。四制立其名。五明識所依。此初也。簡非二乘所起意識。以前智識及相續識通在二乘地前所起故。今約凡顯其粗也。以彼凡夫無對治故。追著妄境轉極粗顯故言取著轉深也。

論

【現代漢語翻譯】現代漢語譯本：依附於虛妄的心而住，境界不會失去其自身體性。所以說境界是依附於虛妄的心才能得以存在和保持。

論：因此，一切都只是唯心虛妄。述曰：這表明境界的本體也是不存在的。就像鏡子中的影像沒有實體一樣，鏡子外面和鏡子裡面都無法找到它的實體。境界只是心的虛妄顯現，所以心外和心內都沒有實體可以獲得。

論：因為心生起，種種法也就生起，心滅，種種法也就滅。述曰：這是總結解釋原因。如果有人問：為什麼境界依附於心而存在，只是唯心虛妄所顯現呢？解釋的原因是：因為無明（avidyā）的力量，不覺知心的動搖，乃至能夠顯現一切境界等等。所以說心生起，種種法就生起。這指的是虛妄的動搖而說生起。如果那個無明妄心滅除，境界也隨之滅除。境界滅除，各種分別識（vijñāna）也都滅除無餘。所以說心滅，種種法滅。這指的是心源恢復平靜，所以說是滅。既然說這個心雖然因為不覺而虛妄地產生諸法，也就驗證了諸法只是唯心所現，沒有實體。

論：再次，即此相續識（saṃtāna-vijñāna）。述曰：上面說明了意（manas）的轉變。接下來第三部分說明意識（vijñāna）的轉變。其中分為兩部分。首先是標示，然後是解釋。這是第一部分。說明這個生起雖然有粗細的差別，但都是同一個識，沒有其他的本體。所以用『即此』來指代前面的第五識的相，所以說『即此相續識』。只是前面是就細微的分別法執相應而言，依據前面的意義來說是意。這裡是就能夠生起見愛粗惑相應而言，從前面的生起之門來說叫做意識。意就是意識，所以是依主釋。

論：依諸凡夫取著轉深。述曰：接下來分別解釋。其中分為五部分。一是就人來辨別粗細，二是指出其粗顯的本體，三是說明執著的所緣，四是制定它的名稱，五是說明識所依。這是第一部分。簡別不是二乘（śrāvaka and pratyekabuddha）所生起的意識。因為以前的智識和相續識普遍存在於二乘地前所生起，所以現在就凡夫來顯示它的粗顯。因為那些凡夫沒有對治，追逐執著虛妄的境界，變得非常粗顯，所以說『取著轉深』。

【English Translation】 English version: Relying on the deluded mind, the realm does not lose its own nature. Therefore, it is said that the realm relies on the deluded mind to exist and be maintained.

Treatise: Therefore, everything is only mind, illusory and unreal. Commentary: This shows that the substance of the realm is also non-existent. Just as the image in a mirror has no substance, its substance cannot be found either outside or inside the mirror. The realm is merely a manifestation of the mind's delusion, so there is no substance to be obtained either outside or inside the mind.

Treatise: Because the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Commentary: This is a concluding explanation of the reason. If someone asks: Why does the realm rely on the mind to exist and is merely manifested by the mind's delusion? The reason is explained as: Because of the power of ignorance (avidyā), not being aware of the mind's movement, and even being able to manifest all realms, etc. Therefore, it is said that when the mind arises, all kinds of dharmas arise. This refers to arising due to deluded movement. If that deluded mind of ignorance ceases, the realm also ceases accordingly. When the realm ceases, all kinds of discriminating consciousnesses (vijñāna) also cease without remainder. Therefore, it is said that when the mind ceases, all kinds of dharmas cease. This refers to the source of the mind returning to stillness, so it is said to cease. Since it is said that this mind, although deludedly produces all dharmas due to non-awareness, it also verifies that all dharmas are merely manifestations of the mind and have no substance.

Treatise: Furthermore, it is this continuous consciousness (saṃtāna-vijñāna). Commentary: The above explained the transformation of manas. The following third part explains the transformation of consciousness (vijñāna). It is divided into two parts. First is the indication, and then the explanation. This is the first part. It explains that although this arising has differences in coarseness and fineness, they are all the same consciousness, with no other substance. Therefore, 'this' is used to refer to the aspect of the preceding fifth consciousness, so it is said 'this continuous consciousness'. It is just that the former refers to the corresponding subtle discriminating attachment to dharmas, and according to the preceding meaning, it is called manas. Here, it refers to the corresponding coarse afflictions of views and love that can arise, and from the perspective of the preceding arising, it is called consciousness. Manas is consciousness, so it is a dependent possessive compound.

Treatise: Relying on ordinary people, attachment becomes deeper. Commentary: The following explains separately. It is divided into five parts. First, it distinguishes coarseness and fineness based on people; second, it points out its coarse and manifest substance; third, it explains the object of attachment; fourth, it establishes its name; fifth, it explains what the consciousness relies on. This is the first part. It distinguishes that it is not the consciousness arising from the Two Vehicles (śrāvaka and pratyekabuddha). Because the previous knowledge and continuous consciousness universally exist in what arises before the stage of the Two Vehicles, so now it is shown to be coarse and manifest in ordinary people. Because those ordinary people have no antidote, they pursue and cling to deluded realms, becoming extremely coarse and manifest, so it is said 'attachment becomes deeper'.

。計我我所種種妄執　述曰。此出粗體非直心外計境為粗。亦復于身而計為我。于諸塵境計為我所。乃至能起六十二見種種妄執。

論。隨事攀緣分別六塵　述曰。此明執所緣也。謂但緣于倒境之事不了正理故皆名為隨事攀緣。隨事者何。所謂分別六塵境也。

論。名為意識至分別事識　述曰。此制立其名也。名意識者。既緣六塵。應名六識。而今就其一意識義故。不別出眼等五識。但名意識。故涅槃云。譬如一識分別說六。即此意識依於六根別取六塵故云分離。又能分別去來內外種種事相故復說名分別事識。

論。此識依見至增長義故　述曰。此明識所依見。謂五見。即見道斷所有分別發業煩惱。發業惑中見最強故。舉此名攝分別貪等。即五住中見一處住地。愛謂三界修道所斷所有俱生潤生煩惱。潤生惑中愛最強故。舉此亦攝俱生癡等。即五住中欲色有愛三住地也。以此見修二種煩惱熏于本識令其起此分別事識。故云此識依見愛煩惱所增長也。

論。依無明熏至唯佛窮了　述曰。上明生滅依因緣義。次下重顯所依因緣體相。于中有二。先標嘆甚深。復廣緣起差別之義。初中亦二。先標嘆甚深。后釋甚深所以。此初也。無明熏習所起識者。此句總標緣起體也。即本識心是緣起體。為無明熏起

【現代漢語翻譯】現代漢語譯本：對於我以及我所擁有的種種虛妄執著，解釋說：這出自粗顯的層面，並非僅僅是心外執著于外境才算粗顯。也是因為執著于自身而認為是『我』，對於各種塵境執著認為是『我所』。乃至因此生起六十二種錯誤的見解和種種虛妄的執著。論：隨著事物攀緣分別六塵。解釋說：這說明執著所緣的境界。因為只是緣于顛倒的境界，不瞭解正確的道理，所以都叫做隨著事物攀緣。什麼是隨著事物呢？就是分別六塵的境界。論：名為意識乃至分別事識。解釋說：這是確立它的名稱。名為意識，既然緣於六塵，應該叫做六識。但現在就其中一個意識的意義來說，所以不另外提出眼等五識，只叫做意識。所以《涅槃經》說：『譬如一個識分別說六。』就是這個意識依靠六根分別獲取六塵，所以叫做分離。又能分別過去、未來、內外種種事相，所以又叫做分別事識。論：此識依見乃至增長義故。解釋說：這說明意識所依賴的『見』，指的是五見，也就是見道所斷的所有分別發業煩惱。在發業惑中，『見』的力量最強，所以舉這個名稱來概括分別的貪等。也就是五住地中的見一處住地。『愛』指的是三界修道所斷的所有俱生潤生煩惱。在潤生惑中，『愛』的力量最強，所以舉這個名稱也概括俱生的癡等。也就是五住地中的欲愛、色愛、有愛這三住地。用這種『見』和『愛』兩種煩惱熏習本識，使它生起這種分別事識。所以說這個識是依靠『見』和『愛』的煩惱所增長的。論：依無明熏乃至唯佛窮了。解釋說：上面說明生滅依靠因緣的意義。接下來再次顯示所依賴的因緣的體相。其中有兩點。先是標示讚歎甚深，再廣泛說明緣起差別的意義。首先是標示讚歎甚深，然後解釋甚深的原因。這是開始。無明熏習所生起的識，這句話總標緣起的本體。也就是本識心是緣起的本體，被無明熏習而生起。

【English Translation】 English version: Regarding the various deluded attachments to 'me' and 'mine,' it is stated: This arises from a coarse level; it's not just clinging to external objects outside the mind that is considered coarse. It also includes clinging to the body as 'me' and to various sense objects as 'mine.' Consequently, it gives rise to sixty-two kinds of wrong views and various deluded attachments. Treatise: Following things, clinging to and discriminating the six sense objects. Explanation: This explains clinging to the object of perception. Because one only clings to inverted states and does not understand the correct principles, it is all called following things and clinging. What is following things? It is discriminating the six sense objects. Treatise: Named consciousness, up to discriminating consciousness. Explanation: This establishes its name. Named consciousness, since it clings to the six sense objects, it should be called the six consciousnesses. But now, focusing on the meaning of one consciousness, the five consciousnesses such as eye-consciousness are not separately mentioned, but only called consciousness. Therefore, the Nirvana Sutra says: 'For example, one consciousness is separately spoken of as six.' This consciousness relies on the six roots to separately grasp the six sense objects, so it is called separation. It can also discriminate various aspects of the past, future, inner, and outer, so it is also called discriminating consciousness. Treatise: This consciousness relies on views, up to the meaning of growth. Explanation: This explains the 'views' on which consciousness relies, referring to the five views, which are all the discriminating afflictions that generate karma, severed on the path of seeing. Among the afflictions that generate karma, 'views' are the strongest, so this name is used to encompass discriminating greed, etc. This is the dwelling place of the view in the one-dwelling place of the five dwelling places. 'Attachment' refers to all the co-arisen afflictions that moisten life, severed on the path of cultivation in the three realms. Among the afflictions that moisten life, 'attachment' is the strongest, so this name is also used to encompass co-arisen ignorance, etc. This is the three dwelling places of desire-attachment, form-attachment, and existence-attachment in the five dwelling places. These two kinds of afflictions, 'views' and 'attachment,'熏 (xun, to perfume, influence) the fundamental consciousness, causing it to arise as this discriminating consciousness. Therefore, it is said that this consciousness grows based on the afflictions of 'views' and 'attachment'. Treatise: Relying on the熏 (xun, to perfume, influence) of ignorance, up to only the Buddha fully understands. Explanation: The above explains the meaning of arising and ceasing relying on causes and conditions. Next, it further reveals the substance and characteristics of the causes and conditions on which it relies. There are two points in this. First, it marks and praises the profound, and then extensively explains the meaning of the differences in dependent origination. First is marking and praising the profound, and then explaining the reason for the profound. This is the beginning. The consciousness arising from the熏 (xun, to perfume, influence) of ignorance, this sentence generally marks the substance of dependent origination. That is, the fundamental consciousness is the substance of dependent origination,熏 (xun, to perfume, influence) by ignorance to arise.

諸妄識。是故總名無明熏習所起識也。非凡夫能知等者。此凡小絕分凡夫學信。具彼五住二障礙故而不能知。二乘雖得我空。智慧障礙故亦不能覺。謂依菩薩已下。菩薩分知。謂依菩薩從其初住正定信位而發意。言比觀觀察。若至地上分分證知。彼真如依無明熏成諸妄識。以諸菩薩無明住地未斷盡故。業識未已。縱至第十究竟地中亦未盡知緣起之理。唯佛窮了者。明佛能知。無明住地永斷盡故。覺道圓明故。能盡知一心緣起。

論。何以故至唯佛能知　述曰。此釋甚深所以也。文中徴釋。徴之意者。緣起妙理貫通凡聖。而今說見唯果人者何以故也。答中三節。是心從本已來等者。此明即凈而常染。雖有染心常不變者。此顯即染而常凈。是故此義唯佛能知者。結成難測。初中三句。言是心者。即是本覺緣起心也。從本已來自性凈者。自體本來無有染故。此句總顯緣起之因體也。而有無明者。即依心體有此無明。此句顯其緣起之緣由也。為無明所染有染心者。心體為此無明所染。而凈心體有其染心。此句自顯緣起相也。雖有染心而常不變者。此性凈心雖復所染。常有染心而常不失本凈心性。由此染凈緣起之理唯佛能知。

論。所謂心體至名為不變　述曰。上嘆緣起甚深竟。次下廣顯緣起差別。于中有二。初顯

【現代漢語翻譯】現代漢語譯本：各種虛妄的識，因此總稱為由無明熏習所產生的識。『非凡夫能知等者』，是指凡夫和小乘聖者都無法完全瞭解。凡夫因為具有五住地煩惱和二障（煩惱障和所知障），所以不能瞭解。二乘聖者雖然證得了我空，但因為智慧有障礙，也不能覺悟。『謂依菩薩已下』，是指依于菩薩的境界以下。菩薩可以部分地瞭解，是指菩薩從初住位的正定信位開始發心，通過比量和觀察來了解。如果到了地上菩薩，就能分分證知。彼真如是依于無明熏習而成的各種虛妄的識，因為菩薩的無明住地煩惱還沒有斷盡，業識還沒有停止。即使到了第十究竟地，也不能完全瞭解緣起的道理。『唯佛窮了者』，說明只有佛才能完全瞭解，因為佛的無明住地煩惱已經永遠斷盡，覺悟的智慧圓滿光明，所以能夠完全瞭解一心緣起的道理。

論：『何以故至唯佛能知』述曰：這是解釋甚深的原因。文中先提出疑問再解釋。提出疑問的意思是：緣起的微妙道理貫通凡夫和聖人，而現在說只有果位的人才能瞭解，這是為什麼呢？回答分為三節。『是心從本已來等者』，這是說明即凈而常染。『雖有染心常不變者』，這是顯示即染而常凈。『是故此義唯佛能知者』，總結出這種道理難以測度。第一節中包含三句。『言是心者』，就是指本覺緣起心。『從本已來自性凈者』，是指自體本來沒有染污，這句話總括地顯示了緣起的因體。『而有無明者』，是指依於心體而有無明，這句話顯示了緣起的緣由。『為無明所染有染心者』，是指心體被無明所染，而清凈的心體有了染污的心，這句話親自顯示了緣起的相狀。『雖有染心而常不變者』，是指這種自性清凈的心雖然被染污，常有染污的心，但始終不失去本來的清凈心性。由此染凈緣起的道理只有佛才能瞭解。

論：『所謂心體至名為不變』述曰：上面讚歎緣起甚深完畢。接下來廣泛地顯示緣起的差別。其中分為兩部分。首先顯示...

【English Translation】 English version: The various false consciousnesses are therefore collectively called the consciousnesses arising from the熏習 (xunxi, influence) of ignorance (無明, wuming). 『非凡夫能知等者 (fei fanfu neng zhi deng zhe, not that ordinary people can know)』 means that ordinary people and those of the 二乘 (er cheng, two vehicles - Śrāvakayāna and Pratyekabuddhayāna) cannot fully understand. Ordinary people cannot understand because they possess the five abodes of affliction (五住地煩惱, wu zhu di fan nao) and the two obstructions (二障, er zhang) (affliction obstruction and knowledge obstruction). Although those of the 二乘 (er cheng, two vehicles) have attained emptiness of self (我空, wo kong), they cannot awaken because their wisdom is obstructed. 『謂依菩薩已下 (wei yi pusa yi xia, referring to those below the level of Bodhisattvas)』 refers to those below the level of Bodhisattvas. Bodhisattvas can partially understand, referring to Bodhisattvas who, from the stage of 正定信位 (zheng ding xin wei, right faith position) in the 初住位 (chu zhu wei, first abode), begin to generate the intention to understand through analogy and observation. If they reach the level of the 十地 (shi di, ten grounds) Bodhisattvas, they can gradually realize it. The 彼真如 (bi zhen ru, that suchness) is the various false consciousnesses formed by the 熏習 (xunxi, influence) of ignorance (無明, wuming), because the Bodhisattvas' afflictions of the abodes of ignorance have not yet been completely eradicated, and their karma consciousness has not yet ceased. Even if they reach the tenth and ultimate ground, they cannot fully understand the principle of dependent origination (緣起, yuanqi). 『唯佛窮了者 (wei fo qiong liao zhe, only the Buddha can fully understand)』 means that only the Buddha can fully understand, because the Buddha's afflictions of the abodes of ignorance have been permanently eradicated, and the wisdom of enlightenment is complete and bright, so they can fully understand the principle of dependent origination of the one mind.

Treatise: 『何以故至唯佛能知 (he yi gu zhi wei fo neng zhi, why is it that only the Buddha can know)』 Commentary: This explains the profound reason. The text first raises a question and then explains it. The meaning of raising the question is: the subtle principle of dependent origination (緣起, yuanqi) pervades ordinary people and sages, but now it is said that only those who have attained the fruit can understand it, why is that? The answer is divided into three sections. 『是心從本已來等者 (shi xin cong ben yi lai deng zhe, this mind from the beginning)』 explains that it is pure yet constantly defiled. 『雖有染心常不變者 (sui you ran xin chang bu bian zhe, although there is defiled mind, it is always unchanging)』 shows that it is defiled yet constantly pure. 『是故此義唯佛能知者 (shi gu ci yi wei fo neng zhi zhe, therefore only the Buddha can know this meaning)』 concludes that this principle is difficult to fathom. The first section contains three sentences. 『言是心者 (yan shi xin zhe, the mind referred to)』 refers to the original enlightenment mind of dependent origination. 『從本已來自性凈者 (cong ben yi lai zi xing jing zhe, from the beginning, its nature is pure)』 means that the self-nature is originally without defilement, this sentence generally shows the causal substance of dependent origination. 『而有無明者 (er you wu ming zhe, and there is ignorance)』 means that there is ignorance based on the mind-substance, this sentence shows the cause of dependent origination. 『為無明所染有染心者 (wei wu ming suo ran you ran xin zhe, defiled by ignorance, there is defiled mind)』 means that the mind-substance is defiled by ignorance, and the pure mind-substance has a defiled mind, this sentence personally shows the appearance of dependent origination. 『雖有染心而常不變者 (sui you ran xin er chang bu bian zhe, although there is defiled mind, it is always unchanging)』 means that although this self-nature pure mind is defiled, and there is always a defiled mind, it never loses its original pure mind-nature. Therefore, only the Buddha can understand the principle of dependent origination of defilement and purity.

Treatise: 『所謂心體至名為不變 (suo wei xin ti zhi ming wei bu bian, the so-called mind-substance is called unchanging)』 Commentary: The above praises the profundity of dependent origination. Next, it extensively shows the differences of dependent origination. It is divided into two parts. First, it shows...

緣起體相。後重料簡。初中有三。初釋心體不變之義。次顯無明緣起之由。后顯緣起染心之相。此初也。是釋上言雖有染心而常恒不變之言。以此一心性常明潔無分別故常不變。非能所念染故以無念名不變也。

論。以不達一法至名為無明　述曰。此顯無明緣起之由。是釋上言而有無明之義句也。以有不達無念。法界不相應。心為諸染源故名無明。法界無念故名為一迷。而起念故云不達。此最微細未有能所主數差別即心之惑。名不相應。此正應言不相應心。非謂與心不相應也。唯此能為諸染之源。更無細染能為此本。是故名為忽然念起。非約時節以明忽起。此無明起無初時故。

論。染心者有六種　述曰。次顯染心緣起之相。于中有二。初總標。后別釋。此初也。此即釋上無明所染有染心句。前文所言無明所染有其染心。此染心者有其六種。然其六染即上意識及五種意。前明依因緣起義故。從細至粗而說次第。今欲兼辨治斷義故。從粗至細次第而明。故初第一執相應染。第六根本業不相應染也。

論。云何為六至遠離故　述曰。次下別釋。別釋六染。即分為六。此中第一執相應染。即上意識我我所等粗執俱起名執相應分。塵污凈心名之為染。此及下二相應之義如下所明。若二乘人至無學位見修煩惱

【現代漢語翻譯】現代漢語譯本：緣起體相。後面再詳細分析。首先有三點。第一，解釋心體不變的意義。第二，闡明無明緣起的由來。第三，揭示緣起染心的相狀。這是第一點。這是解釋前面所說的『雖有染心而常恒不變』這句話。因為這個一心自性常常光明潔凈，沒有分別，所以常常不變。不是因為沒有能所念的染污，所以稱為不變。

論：因為不通達一法，最終稱為無明。述曰：這闡明了無明緣起的由來。是解釋前面所說的『而有無明』這句話。因為有了不通達無念，與法界不相應，心成為各種染污的根源，所以稱為無明。法界是無念的，所以稱為一迷。因為生起了念頭，所以說不通達。這是最微細的，還沒有能所主數差別，就是心的迷惑。稱為不相應。這裡應該說不相應心，不是說與心不相應。只有這個能成為各種染污的根源。再沒有更細微的染污能成為這個根本。所以稱為忽然念起。不是按照時間來表明忽然生起。這個無明的生起沒有初始的時間。

論：染心有六種。述曰：接下來揭示染心緣起的相狀。其中有兩點。第一，總的標明。第二，分別解釋。這是第一點。這也就是解釋前面無明所染有染心這句話。前面所說的無明所染有其染心。這個染心有六種。然而這六種染污就是上面的意識和五種意。前面說明依據因緣生起的意義，所以從細到粗來說明次第。現在想要兼顧辨別對治斷除的意義，所以從粗到細的次第來說明。所以最初第一是執相應染，第六是根本業不相應染。

論：什麼是六種，直到遠離的緣故。述曰：接下來分別解釋。分別解釋六種染污。就分為六個部分。這其中第一是執相應染，就是上面的意識，我我所等粗重的執著一起生起，稱為執相應分。塵埃污染清凈的心，稱之為染污。這個以及下面的兩種相應的意義如下面所說明。如果二乘人直到無學位，見修煩惱

【English Translation】 English version: The nature of Dependent Origination. Later, a detailed analysis will be provided. Initially, there are three points. First, to explain the meaning of the unchanging nature of the mind. Second, to elucidate the origin of ignorance (Avidya) arising from Dependent Origination. Third, to reveal the characteristics of the defiled mind arising from Dependent Origination. This is the first point. This explains the previous statement that 'although there is a defiled mind, it is constantly unchanging.' Because this one mind's nature is always bright and pure, without discrimination, it is constantly unchanging. It is not because there is no defilement of the perceived and the perceiver that it is called unchanging.

Treatise: Because of not understanding the one Dharma, it is ultimately called ignorance (Avidya). Commentary: This elucidates the origin of ignorance (Avidya) arising from Dependent Origination. It explains the previous statement 'and there is ignorance.' Because there is a failure to understand non-thought (non-mentation), not corresponding with the Dharmadhatu, and the mind becomes the source of all defilements, it is called ignorance (Avidya). The Dharmadhatu is without thought, so it is called a single delusion. Because thoughts arise, it is said to be not understanding. This is the most subtle, without the distinction of perceiver and perceived, subject and number, it is the mind's delusion. It is called non-corresponding. Here, it should be said 'non-corresponding mind,' not that it does not correspond with the mind. Only this can be the source of all defilements. There is no more subtle defilement that can be the root of this. Therefore, it is called 'suddenly a thought arises.' It is not according to time that it is said to arise suddenly. The arising of this ignorance has no initial time.

Treatise: There are six kinds of defiled mind. Commentary: Next, to reveal the characteristics of the defiled mind arising from Dependent Origination. There are two points. First, a general statement. Second, a separate explanation. This is the first point. This explains the previous statement that 'defiled by ignorance, there is a defiled mind.' The defiled mind mentioned earlier, defiled by ignorance, has six kinds. However, these six defilements are the above-mentioned consciousness (Vijnana) and the five 'minds' (Manas). Earlier, the meaning of arising based on conditions was explained, so the order was from subtle to coarse. Now, wanting to also distinguish the meaning of treatment and elimination, the order is from coarse to subtle. So, initially, the first is the defilement corresponding to attachment, and the sixth is the fundamental karma non-corresponding defilement.

Treatise: What are the six, until the reason for separation. Commentary: Next, a separate explanation. Separately explaining the six defilements. It is divided into six parts. Among these, the first is the defilement corresponding to attachment, which is the above-mentioned consciousness (Vijnana), the coarse attachments such as 'I' and 'mine' arising together, called the attachment corresponding division. Dust defiles the pure mind, called defilement. The meaning of 'corresponding' in this and the following two will be explained below. If the two vehicles (Sravakas and Pratyekabuddhas) until the state of no-more-learning (Arhat), the afflictions of seeing and cultivation

究竟離故能離此染。菩薩入住信相成就無有退失。名信相應。此位菩薩得人空門。見愛煩惱不得現行故云遠離。非離隨眠。種未亡故。

論。二者不斷至究竟離故　述曰。此言不斷相應染者。即五意中名相續識。法執相續名為不斷。塵污凈心故名為染。初住已上三賢菩薩修學唯識。尋思實智諸方便觀漸伏如是法執分別。若得初地無漏凈心。證三無性遍滿真如。法執分別種現俱亡故。凈心地究竟離故。

論。三者分別至究竟離故　述曰。即五意中名為智識。念慮染凈名分別智。污凈心故名之為染。從第二地至第六地入觀緣理離分別時分分能除故云漸離。若至七地長時入觀故。此法執永不現行。名究竟離。具戒地者。即第二地。此地具足三聚戒故。無相方便即第七地。常作意住無相觀故。

論。四者現色至能離故　述曰。即五意中第三現識動心現境名為現色。能污凈心名之為染。此及下二不相應義如下所明。八地能得相應自在色性隨心名色自在。能證相應自在真如現色境用從真而起。無明妄境從此永離。故說現染此地能離。

論。五者能見至能故　述曰。此五意中第二轉識依于動心轉成能見污凈心。故名能見染。至第九地得無礙智善知眾生心行稠林自他無礙名心自在。無明礙心永不現行。故云能

【現代漢語翻譯】現代漢語譯本問：究竟要離開什麼才能脫離這種染污？菩薩安住于信的階段，成就而不退失，這稱為『信相應』。處於這個階段的菩薩證得人空之門（pudgala-śūnyatā，認識到沒有永恒不變的『我』），見愛煩惱（darśana-klesha，因錯誤的見解和貪愛而產生的煩惱）無法生起，所以說是遠離。但並非完全脫離隨眠（anuśaya，煩惱的潛在傾向），因為煩惱的種子尚未滅亡。

論：二者不斷至究竟離故述曰：這裡所說的『不斷相應染』，就是五意（五種意識活動）中的『名相續識』（nāma-saṃtati-vijñāna，持續不斷的名言概念流）。法執（dharma-graha，對事物實體的執著）的相續不斷稱為『不斷』。塵垢污染清凈心，所以稱為『染』。初住（prathama-bhūmi，菩薩道的第一個階段）以上的菩薩，通過修學唯識（Vijñānavāda，唯識宗），尋思實智（tattva-jñāna，對真理的如實認知）和各種方便觀行，逐漸降伏這種法執分別。如果證得初地（prathama-bhūmi，歡喜地）的無漏凈心（anāsrava-citta，沒有煩惱染污的清凈心），證悟三無性（tri-niḥsvabhāvatā，三種無自性）遍滿真如（tathatā，事物的真實本性），法執分別的種子和現行都滅亡，所以說在凈心地（viśuddhi-bhūmi，清凈的階段）究竟脫離。

論：三者分別至究竟離故述曰：這裡所說的，就是五意中的『智識』（jñāna-vijñāna，具有分別能力的意識）。念慮（smṛti-kalpanā，念頭和思慮）染污或清凈稱為『分別智』。污染清凈心，所以稱之為『染』。從第二地（dvitīya-bhūmi，離垢地）到第六地（ṣaṣṭha-bhūmi，現前地），在入觀緣理（dhyāna-ālambana-tattva，通過禪定觀照真理）而遠離分別時，可以逐漸去除這種染污，所以說是『漸離』。如果到了第七地（saptama-bhūmi，遠行地），因為長時間入觀，這種法執永遠不會現行，稱為『究竟離』。具戒地（śīla-bhūmi，持戒的階段）指的就是第二地，因為這個階段具足三聚戒（tri-saṃvara-śīla，三種戒律）。無相方便（anānimitta-upāya，不執著于相的方便法門）指的是第七地，因為常常作意安住于無相觀（anānimitta-dhyāna，不執著于相的禪定）。

論：四者現色至能離故述曰：這裡所說的，就是五意中的第三『現識』（darśana-vijñāna，顯現的意識），動心（calacitta，動搖的心）顯現境界稱為『現色』。能夠污染清凈心，稱之為『染』。這個以及下面的兩種不相應義，將在後面說明。第八地（aṣṭama-bhūmi，不動地）能夠獲得相應自在（anuvyañjana-vaśitā，隨心所欲的自在）的色性（rūpa-svabhāva，物質的本性），稱為『色自在』。能夠證得相應自在的真如（tathatā，事物的真實本性），現色境界的作用從真如而生起。無明（avidyā，對事物真實本性的無知）的虛妄境界從此永遠脫離，所以說現染在這個階段能夠脫離。

論：五者能見至能故述曰：這五意中的第二『轉識』（pravṛtti-vijñāna，轉變的意識），依靠動心轉變成能見（darśana-śakti，能見的能力），污染清凈心，所以稱為『能見染』。到了第九地（navama-bhūmi，善慧地），獲得無礙智（pratibhāna-jñāna，沒有阻礙的智慧），善於瞭解眾生的心行稠林（citta-carita-gahana，眾生複雜的心念和行為），自他之間沒有阻礙，稱為『心自在』。無明障礙的心永遠不會現行，所以說是『能』。

【English Translation】 English version Question: By ultimately abandoning what can one be liberated from this defilement? When a Bodhisattva dwells in the stage of faith, achieving accomplishment without regression, it is called 'correspondence with faith'. Bodhisattvas in this stage attain the gate of personal emptiness (pudgala-śūnyatā, the realization that there is no permanent, unchanging 'self'), and the afflictions of views and love (darśana-klesha, afflictions arising from wrong views and attachment) cannot manifest, hence it is said to be separation. However, it is not a complete separation from latent tendencies (anuśaya, the underlying inclinations of afflictions), because the seeds of afflictions have not yet been destroyed.

Treatise: The second is non-cessation until ultimate separation. Commentary: The 'non-cessation corresponding defilement' mentioned here refers to the 'name-continuity consciousness' (nāma-saṃtati-vijñāna, the continuous stream of conceptual designations) among the five intentions (five types of conscious activity). The continuous succession of attachment to phenomena (dharma-graha, clinging to the reality of things) is called 'non-cessation'. The defilement of the pure mind by dust is called 'defilement'. Bodhisattvas from the first stage of dwelling (prathama-bhūmi, the first stage of the Bodhisattva path) onwards, through studying the Consciousness-Only doctrine (Vijñānavāda, the Yogācāra school), contemplating true wisdom (tattva-jñāna, the accurate knowledge of truth) and various skillful means of contemplation, gradually subdue this conceptual discrimination of attachment to phenomena. If one attains the undefiled pure mind (anāsrava-citta, pure mind without the contamination of afflictions) of the first ground (prathama-bhūmi, the Joyful Ground), and realizes the three non-natures (tri-niḥsvabhāvatā, three types of absence of inherent existence) pervading Suchness (tathatā, the true nature of things), both the seeds and manifestations of conceptual discrimination of attachment to phenomena are destroyed, hence it is said to be ultimately separated in the ground of purity (viśuddhi-bhūmi, the stage of purity).

Treatise: The third is discrimination until ultimate separation. Commentary: What is referred to here is the 'intellectual consciousness' (jñāna-vijñāna, consciousness with the ability to discriminate) among the five intentions. Thoughts and considerations (smṛti-kalpanā, thoughts and deliberations) that are defiled or pure are called 'discriminating wisdom'. The defilement of the pure mind is called 'defilement'. From the second ground (dvitīya-bhūmi, the Stainless Ground) to the sixth ground (ṣaṣṭha-bhūmi, the Manifest Ground), when entering contemplation and contemplating the principle, separating from discrimination, one can gradually remove this defilement, hence it is said to be 'gradual separation'. If one reaches the seventh ground (saptama-bhūmi, the Far-Reaching Ground), because of prolonged contemplation, this attachment to phenomena will never manifest, and it is called 'ultimate separation'. The ground of possessing precepts (śīla-bhūmi, the stage of upholding precepts) refers to the second ground, because this stage is complete with the three aggregates of precepts (tri-saṃvara-śīla, three types of precepts). Skillful means without characteristics (anānimitta-upāya, skillful means without clinging to characteristics) refers to the seventh ground, because one constantly dwells in contemplation without characteristics (anānimitta-dhyāna, meditation without clinging to characteristics).

Treatise: The fourth is manifested form until the ability to separate. Commentary: What is referred to here is the third 'manifested consciousness' (darśana-vijñāna, the manifesting consciousness) among the five intentions, the manifestation of the realm by the moving mind (calacitta, the wavering mind) is called 'manifested form'. The ability to defile the pure mind is called 'defilement'. The meaning of this and the following two non-correspondences will be explained later. The eighth ground (aṣṭama-bhūmi, the Immovable Ground) can attain the nature of form (rūpa-svabhāva, the nature of matter) that is correspondingly free (anuvyañjana-vaśitā, freedom at will), called 'freedom of form'. One can realize the Suchness (tathatā, the true nature of things) that is correspondingly free, and the function of the manifested form realm arises from Suchness. The deluded realm of ignorance (avidyā, ignorance of the true nature of things) is forever separated from this, hence it is said that manifested defilement can be separated in this stage.

Treatise: The fifth is the ability to see until the ability. Commentary: The second 'transforming consciousness' (pravṛtti-vijñāna, the transforming consciousness) among these five intentions, relying on the moving mind, transforms into the ability to see (darśana-śakti, the ability to see), defiling the pure mind, hence it is called 'defilement of the ability to see'. Upon reaching the ninth ground (navama-bhūmi, the Ground of Good Wisdom), one attains unobstructed wisdom (pratibhāna-jñāna, unobstructed wisdom), is skilled in understanding the dense forest of sentient beings' minds and actions (citta-carita-gahana, the complex thoughts and behaviors of sentient beings), and there is no obstruction between oneself and others, called 'freedom of mind'. The mind obstructed by ignorance will never manifest, hence it is said to be 'able'.

離。

論。六者根本至能離故　述曰。即五意中第一業識依本無明而心起動為余念本名根本業。能污凈心亦名為染。依于第十菩薩盡地發金剛定斷細念習得入佛地。細念都盡其心常住。故言依菩薩盡地等。

論。不了一法至究竟離故　述曰。上顯緣起體相義竟。下重料簡。于中有三。初辨上無明約治料簡。二釋上相應不相應義。三顯染無明成二礙義。此初也。欲顯無明粗細之相故重約治而為料簡。謂前所言不了一法無明義者。有粗有細。謂分別細謂俱生。俱生復有十種粗細。合前分別為十一種。即余處說十一種障。寧知如是粗細差別。以起治道有差別故。謂三賢位能起比觀但能折伏分別現行。故言信相應地觀察學斷。若入初地斷分別種。從此已上地地各斷俱生一品。故言入凈心地隨分得離。若至佛地粗細現種一切無餘。名究竟離。

論。言相應義至緣相同故　述曰。次釋相應不相應義。由是于中分之為二。此即初釋相應義也。謂前三染名相應者。謂事識而有相應心王心所三等義故。心念法異依染凈差別者。此顯體等心。謂心王念法心所王數不同故名為異。謂依染凈差別境故有此心及念法異也。心及念法各有一體。故成相應。知相同者。是知等義。依前染凈差別境上。心王知染。則貪嗔等諸染心所同

【現代漢語翻譯】離。

論。六者根本至能離故　述曰。即五意中第一業識依本無明（無明：佛教術語，指對事物真相的迷惑和無知）而心起動為余念本名根本業。能污凈心亦名為染。依于第十菩薩盡地發金剛定斷細念習得入佛地。細念都盡其心常住。故言依菩薩盡地等。

論。不了一法至究竟離故　述曰。上顯緣起體相義竟。下重料簡。于中有三。初辨上無明約治料簡。二釋上相應不相應義。三顯染無明成二礙義。此初也。欲顯無明粗細之相故重約治而為料簡。謂前所言不了一法無明義者。有粗有細。謂分別細謂俱生。俱生復有十種粗細。合前分別為十一種。即余處說十一種障。寧知如是粗細差別。以起治道有差別故。謂三賢位能起比觀但能折伏分別現行。故言信相應地觀察學斷。若入初地斷分別種。從此已上地地各斷俱生一品。故言入凈心地隨分得離。若至佛地粗細現種一切無餘。名究竟離。

論。言相應義至緣相同故　述曰。次釋相應不相應義。由是于中分之為二。此即初釋相應義也。謂前三染名相應者。謂事識而有相應心王心所三等義故。心念法異依染凈差別者。此顯體等心。謂心王念法心所王數不同故名為異。謂依染凈差別境故有此心及念法異也。心及念法各有一體。故成相應。知相同者。是知等義。依前染凈差別境上。心王知染。則貪嗔等諸染心所同

【English Translation】 Separation.

Treatise: The sixth, fundamentally, is able to separate. Commentary: That is, among the five meanings, the first karma consciousness arises and moves due to original ignorance (Avidya: a Buddhist term referring to delusion and ignorance of the true nature of things), and the arising of other thoughts is fundamentally called karma. It can defile the pure mind and is also called defilement. Relying on the tenth Bhumi of Bodhisattvas, one generates Vajra Samadhi (Vajra Samadhi: Diamond concentration) to cut off subtle thoughts and habits, thereby attaining Buddhahood. When subtle thoughts are completely exhausted, the mind constantly abides. Therefore, it is said to rely on the Bodhisattva's ultimate stage, etc.

Treatise: Not understanding a single dharma leads to ultimate separation. Commentary: The above reveals the meaning of dependent origination's substance and characteristics. The following re-examines. There are three aspects to it. First, distinguish the above ignorance by examining its treatment. Second, explain the meaning of the above corresponding and non-corresponding. Third, reveal that defiled ignorance becomes two obstacles. This is the first. To reveal the coarse and subtle aspects of ignorance, it is re-examined in terms of its treatment. The meaning of the previously mentioned 'not understanding a single dharma' ignorance has both coarse and subtle aspects. The subtle is called discrimination, and the co-arisen. The co-arisen further has ten kinds of coarse and subtle aspects. Combining the previous, there are eleven kinds. That is, other places speak of eleven kinds of obstacles. How do we know such coarse and subtle differences? Because the arising of treatment paths has differences. The three virtuous positions can give rise to comparative observation but can only subdue the present activity of discrimination. Therefore, it is said that faith corresponds to the stage of observing and learning to cut off. If one enters the first Bhumi, one cuts off the seeds of discrimination. From this point onwards, each Bhumi cuts off one aspect of the co-arisen. Therefore, it is said that entering the pure mind stage gradually leads to separation. If one reaches Buddhahood, all coarse and subtle present seeds are completely exhausted, which is called ultimate separation.

Treatise: The meaning of correspondence leads to the similarity of conditions. Commentary: Next, explain the meaning of corresponding and non-corresponding. Therefore, it is divided into two. This is the initial explanation of the meaning of correspondence. The previous three defilements are called corresponding, meaning that the consciousness of affairs has the meaning of corresponding mind-king, mind-objects, and the like. The difference between mind and dharma depends on the difference between defilement and purity, which reveals the equality of substance. The mind-king and the number of mind-objects are different, so they are called different. This means that depending on the different realms of defilement and purity, there is this difference between mind and dharma. The mind and dharma each have one substance, thus forming correspondence. Knowing the similarity means knowing equality. Depending on the previous realms of defilement and purity, the mind-king knows defilement, then greed, anger, and other defiled mind-objects are the same.

王知染。心王知凈。即有信等諸凈心所同王知凈。以同知故名為相應。緣相同者。是緣等義。心王緣彼染凈境時。染凈心所與王同緣。同緣故亦名相應。

論。不相應義至緣相故　述曰。謂后三染名不相應者。謂是本識微細動心與彼不覺未別異故。若至事識動心相粗與不覺異。動心為王。不覺為所。即此動心相猶細故。與彼不覺既常無異。何有王數之差別耶。故言即心不覺常無別異。此即顯無體等義也。既無體等王數之別。何有同知同緣之義。故言不同知相緣相。此即顯無知等緣等。翻前相應顯不相應義也。

論。又染心者至業智故　述曰。次下第三釋二礙義。于中有二。初直顯二礙。后徴釋所由。此初也。文中惑智言染心者。六種染心能障真如根本智者。顯其礙義。照寂妙惠如理之智名真如根本智。能照真如根本理故。是依主釋。六種染心煩勞惱動障此寂靜故。說染心名煩惱礙。煩惱即礙。持業釋也。言無明者。根本無明。障業智者。顯其礙義。謂即后得如量之智慧隨世間起。自然業智有世間自然業故。故名世間自然業。有財釋也。無明昏迷無所了達。違此智用名為智礙。智之礙故依主釋也。

論。此義云何至種種知故　述曰。此徴釋所由也。文中徴釋。徴之意者。既此無明動凈心體成於染心。

【現代漢語翻譯】現代漢語譯本：心王（Citta-raja，指第八識阿賴耶識）知染污，心王也知清凈。當心王知凈時，信等諸凈心所（Śuddha-caitasika，指與清凈心相應的心理活動）與心王一同知凈。因為一同知曉，所以稱為相應（Samprayoga，指心理活動與心識的相應）。緣相同，是指緣等之義。心王緣彼染凈境時，染凈心所與心王一同緣。因為一同緣，所以也稱為相應。

論：不相應義至緣相故。述曰：所謂后三種染污被稱為不相應，是因為這是本識（Mula-vijnana，指阿賴耶識）微細的動心與彼不覺（Ajnana，指無明）尚未分離的緣故。如果到了事識（Karma-vijnana，指業識）動心相粗，與不覺相異時，動心為王，不覺為所緣。即使此動心相仍然微細，與彼不覺既然常常沒有差異，哪裡有王與數的差別呢？所以說即心不覺常常沒有別異。這即是顯示無體等之義。既然沒有體等王數之別，哪裡有同知同緣之義？所以說不同知相，緣相。這即是翻前相應，顯示不相應之義。

論：又染心者至業智故。述曰：接下來第三段解釋二礙（Dvi-avarana，指煩惱障和智障）之義。其中有二，首先直接顯示二礙，然後征釋所由。這是最初。文中惑智言染心者，六種染心能障礙真如根本智（Tathata-mulajnana，指證悟真如實性的根本智慧）者，顯示其礙義。照寂妙惠如理之智名為真如根本智，能照真如根本理故。是依主釋。六種染心煩勞惱動，障礙此寂靜故，說染心名為煩惱礙（Klesavarana，指由煩惱產生的障礙）。煩惱即礙，持業釋也。言無明者，根本無明，障礙業智（Karma-jnana，指由業力產生的智慧）者，顯示其礙義。謂即后得如量之智慧隨世間起，自然業智有世間自然業故。故名世間自然業，有財釋也。無明昏迷無所了達，違此智用名為智礙（Jneyavarana，指由所知產生的障礙）。智之礙故依主釋也。

論：此義云何至種種知故。述曰：這是征釋所由。文中征釋。征之意者，既然此無明動凈心體，成就於染心。

【English Translation】 English version: The Citta-raja (Mind-King, referring to the eighth consciousness, Alaya-vijnana) knows defilement, and the Citta-raja also knows purity. When the Citta-raja knows purity, the pure mental factors (Śuddha-caitasika, referring to mental activities corresponding to a pure mind) together with the Citta-raja know purity. Because they know together, it is called correspondence (Samprayoga, referring to the correspondence between mental activities and consciousness). 'Same in object' means the same in object-relation. When the Citta-raja cognizes those defiled and pure objects, the defiled and pure mental factors cognize together with the Citta-raja. Because they cognize together, it is also called correspondence.

Treatise: The meaning of non-correspondence to the cause of object-relation. Commentary: The latter three defilements are called non-correspondent because they are the subtle movements of the fundamental consciousness (Mula-vijnana, referring to Alaya-vijnana) that have not yet separated from ignorance (Ajnana, referring to ignorance). If it reaches the point where the movement of the active consciousness (Karma-vijnana, referring to karma consciousness) is coarse and different from ignorance, the movement of consciousness is the king, and ignorance is the object. Even if this movement of consciousness is still subtle, since it is always no different from ignorance, how can there be a difference between the king and the number? Therefore, it is said that the mind and ignorance are always no different. This shows the meaning of non-identity. Since there is no difference between the king and the number in terms of identity, how can there be a meaning of knowing and relating to the same object? Therefore, it is said that they do not know the same object or relate to the same object. This is to reverse the previous correspondence and show the meaning of non-correspondence.

Treatise: Moreover, the defiled mind to the karma-wisdom. Commentary: Next, the third section explains the meaning of the two hindrances (Dvi-avarana, referring to the afflictive obscuration and the cognitive obscuration). There are two aspects to it. First, it directly reveals the two hindrances, and then it inquires into the reasons. This is the beginning. In the text, 'the defiled mind' refers to the six types of defiled minds that can obstruct the fundamental wisdom of Suchness (Tathata-mulajnana, referring to the fundamental wisdom of realizing the true nature of Suchness), revealing their obstructive nature. The wisdom that illuminates stillness and wonderful insight, the wisdom that is in accordance with principle, is called the fundamental wisdom of Suchness, because it can illuminate the fundamental principle of Suchness. This is a dependent possessive compound. The six types of defiled minds are troublesome and disturbing, obstructing this stillness, so the defiled mind is called the afflictive obscuration (Klesavarana, referring to the obscuration caused by afflictions). Affliction is obstruction, a कर्मधारय compound. 'Ignorance' refers to fundamental ignorance, which obstructs karma-wisdom (Karma-jnana, referring to wisdom arising from karma), revealing its obstructive nature. It means that the wisdom attained later, which measures and follows the world, naturally arises from karma-wisdom because there is natural karma in the world. Therefore, it is called natural karma in the world, a possessive compound. Ignorance is dark and confused, unable to understand anything, which contradicts the function of this wisdom and is called the cognitive obscuration (Jneyavarana, referring to the obscuration caused by what is known). The obstruction of wisdom is a dependent possessive compound.

Treatise: What is the meaning of this to knowing various things? Commentary: This is to inquire into the reasons. The text inquires into the reasons. The meaning of the inquiry is that since this ignorance moves the pure mind, it becomes a defiled mind.

則無明是細應障理智。染心是粗應障量智。而此別顯能障法者義云何耶。答中文二。先惑。后智。以依染心能見能現能取境者。即轉現智三種染心。於六染中隨舉三種顯其能所不平等相。違平等性者。釋成礙義。以此染心能所差別乖根本智慧所平等。所以障于真如理智故說染心名煩惱礙。下釋智礙。以一切法常靜無有起者。是舉無明所迷法性。無明不覺妄與法違者。正顯無明違於法性故。不能得隨順世間種種知者。由乖靜法心境生故。便取礙境礙見拘心故。不能得發如量智。稱如量境。隨順世間種種知也。故說無明名為智礙。

論。複次分別至有二種　述曰。上釋生滅因緣義竟。次下第二明生滅相。于中有三。初舉數總標。次列名略顯。后廣顯其相。此初也。所言分別生滅相者。即是辨明立義分中是心生滅相也。

論。云何為二至不相應故　述曰。此列名舉辨也。所言粗者。即前三染有心心所法粗顯相故。與心相應者。釋粗義也。謂有境界及有心所與此三種心相應故。所言細者。即后三染無心心所粗顯相故。與心不相應者。釋細義也。謂彼心所及諸境界與三細心不相應故。

論。粗中之粗至是佛境界　述曰。次下辨相。于中有二。初約人對辨。后辨相所依。此初也。前三染心是事識故俱名為粗。于

【現代漢語翻譯】現代漢語譯本：問：如果說無明是微細的，它應該障礙理智（對事物本質的認識），而染污心是粗糙的，它應該障礙量智（對事物現象的認識）。那麼，這裡特別指出無明和染污心各自所能障礙的法，這是什麼意思呢？答：這其中包含兩個方面的內容。首先是迷惑，然後是智慧。因為依靠染污心能夠見、能夠現、能夠取境界的，就是轉相、現相、取相這三種染污心。在六種染污心中，隨便舉出三種，是爲了顯示它們在能障礙和所障礙方面的不平等性。違背平等性，就是解釋成為障礙的含義。因為這些染污心的能所差別，違背了根本智的能所平等，所以障礙了真如理智，因此說染污心名為煩惱障。下面解釋智障。一切法常常是寂靜的，沒有生起的現象。這是舉出無明所迷惑的法性。無明不覺悟，妄想與法性相違背，正是顯示了無明違背法性的緣故。不能夠得到隨順世間種種知識的原因，是因為違背了寂靜的法性，心和境界都產生了。於是就取著障礙的境界，障礙見解，拘束心識，所以不能夠發起如量智，稱合如量境界，隨順世間種種知識。所以說無明名為智障。

論：再者，分別到有兩種。述曰：上面解釋了生滅因緣的意義。接下來第二部分說明生滅的相狀。其中包含三個方面。首先是舉出數量總的標示，其次是列出名稱簡略地顯示，最後是廣泛地顯示它的相狀。這裡是第一個方面。所說的分別生滅相，就是辨明立義分中是心生滅的相狀。

論：什麼是兩種呢？到不相應故。述曰：這裡是列出名稱進行辨別。所說的粗，就是指前面的三種染污心，有心和心所法粗顯的相狀。與心相應，是解釋粗的含義。意思是說，有境界以及有心所與這三種心相應。所說的細，就是指後面的三種染污心，沒有心和心所粗顯的相狀。與心不相應，是解釋細的含義。意思是說，那些心所以及各種境界與三種細微的心不相應。

論：粗中之粗，到是佛境界。述曰：接下來辨別相狀。其中包含兩個方面。首先是約人來對比辨別，然後是辨別相狀所依賴的基礎。這裡是第一個方面。前面的三種染污心是事識，所以都稱為粗。于

【English Translation】 English version: Question: If ignorance (Avidya) is subtle, it should obstruct the intellect (understanding of the essence of things), and defiled mind is coarse, it should obstruct the measuring intellect (understanding of the phenomena of things). Then, what is the meaning of specifically pointing out the dharmas that ignorance and defiled mind can each obstruct? Answer: This contains two aspects. First is delusion, then wisdom. Because relying on the defiled mind can see, can manifest, and can grasp the realm, these are the three defiled minds of transformation-aspect, manifestation-aspect, and grasping-aspect. Among the six defilements, randomly citing three is to show the inequality in terms of what can obstruct and what is obstructed. Violating equality is to explain the meaning of becoming an obstacle. Because the differences in what can and what is obstructed by these defiled minds violate the equality of what can and what is obstructed by fundamental wisdom, they obstruct the true suchness of the intellect, therefore, the defiled mind is called the obstacle of affliction (Klesha-avarana). The following explains the obstacle of wisdom. All dharmas are always tranquil and have no arising phenomena. This is to cite the dharma-nature deluded by ignorance. Ignorance does not awaken, and delusion contradicts the dharma-nature, which precisely shows that ignorance violates the dharma-nature. The reason why one cannot attain various kinds of knowledge that accord with the world is because it violates the tranquil dharma-nature, and both mind and realm arise. Thus, one grasps the obstructing realm, obstructs views, and binds the mind, so one cannot generate measuring intellect that matches the measuring realm and accords with various kinds of knowledge in the world. Therefore, ignorance is called the obstacle of wisdom (Jnana-avarana).

Treatise: Furthermore, discrimination leads to two types. Commentary: The above explained the meaning of the causes and conditions of arising and ceasing. Next, the second part explains the characteristics of arising and ceasing. It contains three aspects. First, it gives a numerical summary, then lists the names to briefly show, and finally extensively shows its characteristics. This is the first aspect. The so-called discriminating the characteristics of arising and ceasing is to clarify the characteristics of the mind's arising and ceasing in the section on establishing meaning.

Treatise: What are the two? To not corresponding. Commentary: This is listing the names for discrimination. The so-called 'coarse' refers to the first three defiled minds, which have the coarse and manifest characteristics of mind and mental factors. 'Corresponding to the mind' explains the meaning of 'coarse'. It means that there are realms and mental factors that correspond to these three minds. The so-called 'subtle' refers to the last three defiled minds, which do not have the coarse and manifest characteristics of mind and mental factors. 'Not corresponding to the mind' explains the meaning of 'subtle'. It means that those mental factors and various realms do not correspond to the three subtle minds.

Treatise: The coarsest of the coarse, to is the realm of the Buddha. Commentary: Next, discriminate the characteristics. It contains two aspects. First, compare and discriminate based on people, then discriminate the basis on which the characteristics rely. This is the first aspect. The first three defiled minds are object-consciousness (Vijnana), so they are all called coarse. At

中初執相應染。是我執故復更為粗。三賢內凡得無我智慧覺此染故。言粗中之粗凡夫境也。謂不斷染分別智染是法執故。染中稍細故。說此二粗中之細。其後三染是本識故。俱名為細。于中初二能見能現。有能所故。對后業相故。得名粗。始從初住修唯識觀。乃至十地無分別智。能覺如是四種染相。故言粗中之細細中之粗菩薩境界。第六根本業不相應染能所不分行相微細。於三細中複名為細。唯有如來方能覺了。故言細中復細是佛境。

論。此二種生滅至境界義故　述曰。次辨相所依。于中有二。初順辨生緣。后逆顯滅義。此初也。文中二義。先明通緣。后顯別因。通而言之。粗細二識皆依無明住地而起。以本無明熏于真如起二細相。無明覆熏此三細相轉起三粗。故二生滅皆依無明熏習有也。別而言之。依無明因故生三細相。依境界緣起六粗相故。云依因者不覺義故等。此中文闕各舉一因具義而說。粗細二識各具二因。即是二種生滅因緣。如前已明。此無煩舉。是釋經言不思議熏及不思議變。是現識因無始妄想。及六塵境界是事識因。以義釋經準可知也。

論。若因滅至相應心滅　述曰。次下逆顯滅義。于中有二。初正辨。后釋疑。此初也滅有二義。先通。后別。言通滅者。謂得對治無明滅時。無明所起

【現代漢語翻譯】現代漢語譯本：最初與染污相應的執著是中等程度的。因為這是『我執』（Ego-clinging），所以進一步變得粗重。三賢（Three Worthies）內凡（Inner Ordinary Beings）因為獲得了『無我』（non-self）的智慧，才能覺察到這種染污。所以說，粗中之粗是凡夫的境界。所謂不斷染污的分別智染污，是因為這是『法執』（Dharma-clinging）。染污稍微細膩一些，所以說這兩種是粗中之細。其後的三種染污是因為這是『本識』（Root Consciousness），所以都稱為『細』（subtle）。其中最初的兩種，能見（capable of seeing）和能現（capable of manifesting），因為有能（subject）和所（object），相對於後面的業相（karma aspect），所以得名『粗』（coarse）。從初住（first stage of dwelling）開始修習『唯識觀』（Consciousness-only contemplation），乃至十地（Ten Grounds），以無分別智（non-discriminating wisdom）能夠覺察到這四種染污的相狀，所以說粗中之細，細中之粗是菩薩的境界。第六根本業不相應染污，能所不分，行相微細，在三種細微染污中又稱為『細』。只有如來（Tathagata）才能覺察到，所以說細中復細是佛的境界。

論：這兩種生滅，乃至境界的意義，所以說。述曰：下面辨別相（aspect）所依賴的。其中有兩點。首先順著辨別生起的原因，然後逆著顯示滅除的意義。這是最初的。文中包含兩種意義。先說明共同的因緣，后顯示特別的原因。總的來說，粗細兩種識都依賴於無明住地（ground of ignorance）而生起。因為根本的無明熏習真如（Tathata），生起兩種細微的相。無明又熏習這三種細微的相，轉變生起三種粗重的相。所以兩種生滅都依賴於無明的熏習而存在。特別來說，依賴於無明的因，所以生起三種細微的相。依賴於境界的緣，生起六種粗重的相。說依賴於因，是因為不覺的意義等等。這段文字缺少了各自舉出一個因來完整說明意義。粗細兩種識各自具有兩種因，就是兩種生滅的因緣。如前面已經說明的。這裡沒有必要煩瑣地重複。這是解釋經文所說的『不可思議的熏習』以及『不可思議的變現』。是現識（manifestation consciousness）的因，無始的妄想。以及六塵境界是事識（objective consciousness）的因。用意義來解釋經文，可以依此來理解。

論：如果因滅，乃至相應的心的滅亡。述曰：下面逆著顯示滅除的意義。其中有兩點。首先是正式辨別，然後是解釋疑問。這是最初的。滅除有兩種意義。先是通用的，然後是特別的。說通用的滅除，是指獲得對治，無明滅亡的時候，無明所生起的

【English Translation】 English version: The initial clinging associated with defilement is of a medium degree. Because it is 『Ego-clinging』 (Atma-graha), it further becomes coarse. The Three Worthies (Tri-vidya) and Inner Ordinary Beings (Antar-prthag-jana) are able to perceive this defilement because they have attained the wisdom of 『non-self』 (Anatma-jnana). Therefore, it is said that the coarsest of the coarse is the realm of ordinary beings. The discriminating wisdom defilement that is not severed is because it is 『Dharma-clinging』 (Dharma-graha). The defilement is slightly more subtle, so these two are said to be the subtle of the coarse. The subsequent three defilements are because they are the 『Root Consciousness』 (Mula-vijnana), so they are all called 『subtle』 (sukshma). Among them, the initial two, the capable of seeing (darsana) and the capable of manifesting (drshya), because there is subject (grahaka) and object (grahya), in relation to the subsequent karma aspect (karma-rupa), are named 『coarse』 (sthula). Starting from the first stage of dwelling (prathama-bhumi) practicing 『Consciousness-only contemplation』 (Vijnapti-matrata-dhyana), up to the Ten Grounds (dasa-bhumi), with non-discriminating wisdom (nirvikalpa-jnana) one is able to perceive these four types of defilement's appearances, so it is said that the subtle of the coarse, the coarse of the subtle is the realm of Bodhisattvas. The sixth fundamental karma non-corresponding defilement, where subject and object are not distinct, and the characteristics are subtle, is again called 『subtle』 among the three subtle defilements. Only the Tathagata (Tathagata) can perceive it, so it is said that the subtlest of the subtle is the realm of the Buddha.

Treatise: These two kinds of arising and ceasing, even to the meaning of the realm, therefore it is said. Commentary: Next, distinguish what the aspect (lakshana) relies on. Among them, there are two points. First, following the distinction of the cause of arising, then reversing to show the meaning of cessation. This is the initial one. The text contains two meanings. First, explain the common causes and conditions, then show the special causes. Generally speaking, both coarse and subtle consciousnesses arise depending on the ground of ignorance (avidya-bhumi). Because fundamental ignorance (mula-avidya)熏習(perfumes) the Suchness (Tathata), giving rise to two subtle aspects. Ignorance again 熏習(perfumes) these three subtle aspects, transforming and giving rise to three coarse aspects. Therefore, both arising and ceasing depend on the 熏習(perfuming) of ignorance to exist. Specifically speaking, depending on the cause of ignorance, the three subtle aspects arise. Depending on the condition of the realm, the six coarse aspects arise. Saying depending on the cause, is because of the meaning of non-awareness, etc. This passage lacks each citing one cause to fully explain the meaning. Both coarse and subtle consciousnesses each possess two causes, which are the causes and conditions of the two kinds of arising and ceasing. As has been explained earlier. There is no need to repeat it tediously here. This is explaining the sutra's saying of 『inconceivable 熏習(perfuming)』 and 『inconceivable transformation』. It is the cause of manifestation consciousness (alaya-vijnana), beginningless delusion. And the six sense realms are the cause of objective consciousness (pravrtti-vijnana). Using meaning to explain the sutra, one can understand it accordingly.

Treatise: If the cause ceases, even to the cessation of the corresponding mind. Commentary: Next, reversing to show the meaning of cessation. Among them, there are two points. First is the formal distinction, then is the explanation of doubts. This is the initial one. Cessation has two meanings. First is the general, then is the special. Saying the general cessation, refers to when one obtains the antidote, and ignorance ceases, what is produced by ignorance

現識境界亦復隨滅。故言因滅即緣滅。別顯滅者。以三細滅識親依無明因生。無明滅時亦復隨滅。故云因滅故不相應心滅。其三粗識親依境界緣生。故境界滅時亦復隨滅。故言緣滅故相應心滅。此依始終起盡道理以明二種生滅之義。非約剎那生滅義也。

論。問曰若心至說究竟滅　述曰。次下釋疑。先問。后答。此初也。謂聞前說境界滅故相應心滅。即謂相應心體亦滅。故作難云。若境滅時相應心體亦隨滅者。心體既滅。業轉現三且未合盡。依何相續。故言若心滅者云何相續。若謂心體不滅盡故令無明相得相續者。心不滅故彼無明相應常相續。云何治道說究竟滅。

論。答曰所言至非心體滅　述曰。下答有三。謂法喻合。此初也。謂前所言境界滅時相應心滅者。妄境滅故但是事識粗心相滅。非謂事識真心體滅。無明既非真心。自體得對治時無明滅。故彼不相應三細心相得究竟滅。而亦非是真心體滅。此即略答前二問也。

論。如風依水至非是水滅　述曰。此舉喻也。文中四句。答前二喻如風依水有動相者。顯妄依真起。若水滅等者。顯真滅妄隨。以水不滅等者。顯真存妄續。以此三句答前問也。唯風滅故等者。妄滅真存。答后問也。

論。無明亦爾至非心智滅　述曰。此法合也。無明亦爾依

【現代漢語翻譯】現代漢語譯本現識（xiàn shí）：指目前的意識狀態。境界也會隨之消滅。所以說，因為因的消滅，所以緣也隨之消滅。特別說明『滅』的原因是，因為三細識（sān xì shí）：指三種微細的意識，即業識、轉識、現識。的消滅是由於識所親近的無明（wú míng）：指對真理的無知，是煩惱的根本。因生起。當無明消滅時，三細識也隨之消滅。所以說，因為因的消滅，所以不相應心（bù xiāng yìng xīn）：指與心識不相應的心理活動。也隨之消滅。而三粗識（sān cū shí）：指三種粗顯的意識，即智識、相續識、分別事識。是由於所親近的境界緣而生起。所以當境界消滅時，三粗識也隨之消滅。所以說，因為緣的消滅，所以相應心（xiāng yìng xīn）：指與心識相應的心理活動。也隨之消滅。這是依據始終生滅的道理來說明兩種生滅的含義，而不是指剎那生滅的含義。

論：問：如果心識最終會完全消滅，這是什麼意思？述曰：下面解釋疑問。先提出問題，然後回答。這是第一個問題。意思是，聽到前面說境界消滅，所以相應心也隨之消滅，就認為相應心的本體也消滅了。所以提出疑問說，如果境界消滅時，相應心的本體也隨之消滅，那麼心體既然已經消滅，業（yè）：指行為或造作。、轉（zhuǎn）：指轉變。、現（xiàn）：指顯現。這三種意識還沒有完全消失，依靠什麼來相續呢？所以說，如果心滅了，如何相續呢？如果說心體沒有完全消滅，所以能讓無明相得以相續，那麼心不滅，所以無明相應就會常常相續，那麼如何通過修行之道來說明最終的消滅呢？

論：答：所說的消滅，不是指心體的消滅。述曰：下面的回答有三種，即法、比喻、合。這是第一個。意思是，前面所說的境界消滅時，相應心也隨之消滅，是指虛妄的境界消滅，只是事識（shì shí）：指分別事物的意識。這種粗顯的心相消滅，不是說事識的真心本體消滅。無明既然不是真心，當它自身得到對治時，無明就會消滅。所以說，不相應的三細心相可以得到最終的消滅。但也不是真心本體的消滅。這也就是簡略地回答了前面的兩個問題。

論：就像風依靠水，水面產生波動的現象，但水本身並沒有消滅。述曰：這是舉例說明。文中四句。回答前面的兩個問題，就像風依靠水產生波動的現象，說明虛妄依靠真如而生起。如果水消滅等等，說明真如消滅，虛妄也隨之消滅。因為水沒有消滅等等，說明真如存在，虛妄得以延續。用這三句話回答前面的問題。只有風消滅等等，虛妄消滅，真如存在，回答後面的問題。

論：無明也是這樣，依靠...

【English Translation】 English version The realm of present consciousness (xiàn shí: the current state of consciousness) also ceases accordingly. Therefore, it is said that when the cause ceases, the condition also ceases. To specifically explain the cessation, it is because the cessation of the three subtle consciousnesses (sān xì shí: the three subtle consciousnesses, namely karma consciousness, transforming consciousness, and manifesting consciousness) arises from the ignorance (wú míng: ignorance of the truth, the root of afflictions) cause that is close to consciousness. When ignorance ceases, the three subtle consciousnesses also cease accordingly. Therefore, it is said that because the cause ceases, the non-corresponding mind (bù xiāng yìng xīn: mental activities that do not correspond to consciousness) ceases. The three coarse consciousnesses (sān cū shí: the three coarse consciousnesses, namely intellectual consciousness, continuous consciousness, and differentiating consciousness) arise from the condition of the realm that is close to consciousness. Therefore, when the realm ceases, the three coarse consciousnesses also cease accordingly. Therefore, it is said that because the condition ceases, the corresponding mind (xiāng yìng xīn: mental activities that correspond to consciousness) ceases. This explains the meaning of the two kinds of arising and ceasing based on the principle of beginning and end, not in terms of momentary arising and ceasing.

Treatise: Question: If the mind is said to ultimately cease completely, what does that mean? Commentary: The following explains the doubts. First, a question is raised, and then answered. This is the first question. It means that hearing the previous statement that the realm ceases, so the corresponding mind also ceases, it is assumed that the substance of the corresponding mind also ceases. Therefore, the question is raised, if when the realm ceases, the substance of the corresponding mind also ceases, then since the mind substance has already ceased, what does karma (yè: actions or creations), transformation (zhuǎn: transformation), and manifestation (xiàn: manifestation), these three consciousnesses, rely on to continue, since they have not completely disappeared? Therefore, it is said, if the mind ceases, how can it continue? If it is said that the mind substance has not completely ceased, so that the appearance of ignorance can continue, then since the mind does not cease, the corresponding ignorance will always continue, then how can the path of practice explain ultimate cessation?

Treatise: Answer: What is meant by cessation is not the cessation of the mind substance. Commentary: The following answer has three parts, namely dharma, metaphor, and combination. This is the first. It means that what was said earlier, that when the realm ceases, the corresponding mind also ceases, refers to the cessation of the false realm, only the coarse mind aspect of the differentiating consciousness (shì shí: the consciousness that differentiates things) ceases, not the cessation of the true mind substance of the differentiating consciousness. Since ignorance is not the true mind, when it itself receives treatment, ignorance will cease. Therefore, it is said that the non-corresponding three subtle mind aspects can attain ultimate cessation. But it is not the cessation of the true mind substance. This is a brief answer to the previous two questions.

Treatise: Just as the wind relies on water, and the surface of the water produces waves, but the water itself does not cease. Commentary: This is an illustration. There are four sentences in the text. Answering the previous two questions, just as the wind relies on water to produce waves, it illustrates that falsehood arises relying on true thusness. If the water ceases, etc., it illustrates that if true thusness ceases, falsehood also ceases accordingly. Because the water does not cease, etc., it illustrates that if true thusness exists, falsehood can continue. These three sentences answer the previous questions. Only when the wind ceases, etc., falsehood ceases, and true thusness exists, answering the later question.

Treatise: Ignorance is also like this, relying on...

心體動者。顯離於心不能自動。若心體滅。眾生斷絕。無所依止者。謂境滅時心體滅者。則無明風無所動故。其業轉現眾生斷絕無所依止。以體不滅心得相續者。以境滅時體不滅故。無明三細不相應心而得相續。良以無明滅故境界滅。非境界滅故無明滅。由是義故。境界滅時無明動心三細相續。此答初問。顯其相應心滅義也。唯癡滅故心相隨滅非心智滅者。以彼無明癡風盡時業等動相亦隨滅盡。非凈心體而亦隨滅。是答后問。顯不相應心滅義也。

大乘起信論略述捲上

寶應貳載玖月初于沙州龍興寺寫訖大正藏第 85 冊 No. 2813 大乘起信論略述

大乘起信論略述卷下

建康沙門曇曠撰

論。複次有四種至起不斷絕　述曰。生滅門內大分有二。于其第一生滅法中前來已明染凈生滅。顯前此識能攝法義。次下辨其染凈相資廣顯能生一切法義。于中有四。一略標舉熏習之數。二列染凈熏習之名。三廣染凈熏習之義。四明二熏盡不盡義。此初也染法不斷故有有漏六趣凡夫。凈法不斷故有無漏三乘聖者。

論。云何為四至所謂六塵　述曰。此列染凈熏習名也。所言凈法名真如者。生滅門內本覺真如以體本來自性凈故內熏返染□治凈故。外熏應機成凈緣故。一切染因名

【現代漢語翻譯】現代漢語譯本心體如果動，就表明它離開了心就不能自動。如果心體滅了，眾生就會斷絕，沒有可以依靠的地方。所謂境界滅的時候心體也滅，那麼無明之風就沒有可以擾動的東西，它的業力轉化顯現，眾生斷絕，沒有可以依靠的地方。因為心體不滅，心才能相續。因為境界滅的時候心體不滅，無明的三細（智相、相續相、執取相）與不相應的心才能相續。這是因為無明滅了，境界才會滅；不是因為境界滅了，無明才會滅。因為這個緣故，境界滅的時候，無明、動心、三細才能相續。這是回答第一個問題，闡明了相應心滅的含義。只有癡滅了，心才會隨著滅，而不是心智滅。因為當無明的癡風消盡的時候，業等動相也會隨著滅盡，而不是清凈的心體也隨著滅。這是回答後面的問題，闡明了不相應心滅的含義。

《大乘起信論略述》捲上

寶應二年九月在沙州龍興寺寫完大正藏第85冊 No. 2813 《大乘起信論略述》

《大乘起信論略述》卷下

建康沙門曇曠撰

論：其次有四種（熏習），乃至（令）不斷絕。述曰：生滅門內大體分為二。在第一生滅法中，前面已經闡明了染凈生滅，顯示前面的識能夠攝取法義。接下來辨析染凈相互資助，廣泛地闡明能夠產生一切法義。其中有四點：一是簡略地標舉熏習的數量；二是列出染凈熏習的名稱；三是廣泛地闡明染凈熏習的含義；四是闡明兩種熏習窮盡與否的含義。這是第一點，染法不斷，所以有有漏的六道凡夫；凈法不斷，所以有無漏的三乘聖者。

論：什麼是四種（熏習）？乃至所謂六塵。述曰：這是列出染凈熏習的名稱。所說的凈法名為真如（Tathata），在生滅門內，本覺真如（original enlightenment, suchness）因為體性本來就是自性清凈的，所以內熏可以返回來治理染污；外熏可以適應機緣成就清凈的因緣。一切染污的因叫做...

【English Translation】 English version When the mind-essence moves, it shows that it cannot move by itself when separated from the mind. If the mind-essence ceases, sentient beings will be cut off and have nothing to rely on. The statement that the mind-essence ceases when the realm ceases means that the wind of ignorance has nothing to stir, so its karmic transformations manifest, sentient beings are cut off, and have nothing to rely on. Because the mind-essence does not cease, the mind can continue. Because the mind-essence does not cease when the realm ceases, the three subtle aspects of ignorance (intellectual appearance, continuous appearance, and grasping appearance) can continue with the non-corresponding mind. This is because the realm ceases when ignorance ceases; it is not that ignorance ceases when the realm ceases. For this reason, when the realm ceases, ignorance, the moving mind, and the three subtle aspects can continue. This answers the first question, clarifying the meaning of the cessation of the corresponding mind. Only when delusion ceases does the mind cease accordingly, not when the wisdom of the mind ceases. Because when the deluded wind of ignorance is exhausted, the moving aspects of karma and so on also cease completely, but not the pure mind-essence also ceases accordingly. This answers the latter question, clarifying the meaning of the cessation of the non-corresponding mind.

Abridged Commentary on the Awakening of Faith in the Mahayana, Volume 1

Completed in the ninth month of Bao Ying year two, written at Longxing Temple in Shazhou Taisho Tripitaka Volume 85, No. 2813, Abridged Commentary on the Awakening of Faith in the Mahayana

Abridged Commentary on the Awakening of Faith in the Mahayana, Volume 2

Composed by the Shramana Tan Kuang of Jiankang

Treatise: Furthermore, there are four kinds (of perfuming), up to (causing) non-interruption. Commentary: Within the gate of arising and ceasing, there are two major divisions. In the first dharma of arising and ceasing, the arising and ceasing of defilement and purity have already been clarified, showing that the preceding consciousness can encompass the meaning of the dharma. Next, the mutual assistance of defilement and purity is analyzed, extensively clarifying the meaning of being able to generate all dharmas. Within this, there are four points: first, briefly indicating the number of perfuming; second, listing the names of defiled and pure perfuming; third, extensively clarifying the meaning of defiled and pure perfuming; fourth, clarifying the meaning of whether the two perfuming are exhausted or not. This is the first point: because defiled dharmas are not interrupted, there are sentient beings in the six realms of desire; because pure dharmas are not interrupted, there are the non-outflow Three Vehicle sages.

Treatise: What are the four kinds (of perfuming)? Up to the so-called six dusts. Commentary: This lists the names of defiled and pure perfuming. What is called pure dharma is called Tathata (真如), within the gate of arising and ceasing, original enlightenment, suchness (本覺真如) because its essence is originally self-nature pure, therefore internal perfuming can return to govern defilement; external perfuming can adapt to opportunities to accomplish pure causes. All causes of defilement are called...

無明者。根本無明為□細染因。枝末無明為六塵染因故。所言業識為妄心者。體非真□真中本無。為彼無明妄熏起故。所言六塵為妄境者。從妄心體自妄現。為彼事識妄心取故。然四法中初一凈熏。后三染熏。彼□法自性差別故具說三。顯彼凈法體無別故總明一種。

論。熏習義者至則有香氣　述曰。次下廣釋熏習之義。于中有二。先總。后別。□□亦二。初喻。后合。此初也。此中衣者。互通喻于真如無明。而言香者是通好惡。隨應亦喻真如無明。互為能所熏成氣故。

論。此亦如是至即有凈用　述曰。此法合也。文中復顯染凈熏義。真如無染無明熏故有染相者。以生滅門本覺真如非定常一故。為無明熏起染相。妄熏無有返染用故。但言染相不言用也。無明非凈真如熏故有凈用者。生滅門內本覺真如內熏不覺。令成厭求返流順真。故言凈用。良以一識含此二義更互相熏遍生染凈。故說無明熏真如等。

論。云何熏習起染法不斷　述曰。次下別明熏習之相。于中有二。先染。后凈。染中亦二先問。后答。此初也。

論。所謂以依至身心等苦　述曰。下答有二。先略。后廣。此略也。此中略明三熏習義。所謂以依真如法故有無明者。即舉覆熏無明體也。無明妄法不能自立故。說依真有無明也。

【現代漢語翻譯】現代漢語譯本：『無明』（avidyā，佛教術語，指對事物真相的無知）者，根本無明是細微染污的起因。枝末無明是六塵（色、聲、香、味、觸、法）染污的起因。所說的『業識』（karma-vijñāna，佛教術語，指由業力形成的意識）是虛妄的心，其本體並非真實的『真如』（tathatā，佛教術語，指事物本來的真實面目），真如之中本來沒有這些。因為無明虛妄地薰染才生起業識。所說的『六塵』是虛妄的境界，從虛妄心的本體自然虛妄地顯現出來，因為這些事識被虛妄心所執取。然而，在這四法（真如、無明、業識、六塵）中，最初的真如是清凈的熏習，後面的三種是染污的熏習。因為『真如』法的自性有差別，所以詳細地說了三種染污的熏習。爲了顯示清凈法的本體沒有差別，所以總說為一種。

論：熏習的意義在於，就像衣服被薰染后就會有香氣。述曰：接下來廣泛地解釋熏習的意義。其中分為兩部分：先總說，后別說。總說中也分為兩部分：先比喻，后合說。這裡是最初的比喻。這裡所說的『衣服』，可以互相譬喻真如和無明。所說的『香』，是通指好的和壞的，相應地也可以譬喻真如和無明。因為它們互相作為能熏和所熏，從而形成氣味。

論：這也像這樣，無明薰染真如，就會有染相；真如薰染無明，就會有清凈的作用。述曰：這是法合。文中又顯示了染污和清凈熏習的意義。真如沒有染污，因為無明薰染的緣故，所以有染污的相狀。因為生滅門（saṃsāra，佛教術語，指生死輪迴之門）中的本覺真如不是恒常唯一的，所以被無明薰染而生起染污的相狀。虛妄的薰染沒有返回染污的作用，所以只說染污的相狀，而不說作用。無明不是清凈的，因為真如薰染的緣故，所以有清凈的作用。在生滅門內，本覺真如內在薰染不覺，使之成為厭離、尋求、返流、順從真如。所以說清凈的作用。正因為一識（vijñāna，佛教術語，指意識）包含這兩種意義，互相薰染，普遍產生染污和清凈，所以說無明薰染真如等。

論：為什麼熏習生起染污法而不斷絕？述曰：接下來分別說明熏習的相狀。其中分為兩部分：先染污，后清凈。染污中也分為兩部分：先提問，后回答。這裡是最初的提問。

論：所謂依靠真如法，所以有無明，從而產生種種身心等苦。述曰：下面的回答分為兩部分：先簡略，后詳細。這裡是簡略的回答。這裡簡略地說明了三種熏習的意義。所謂依靠真如法的緣故而有無明，就是舉出覆蓋熏習的無明本體。無明虛妄的法不能自己成立，所以說依靠真如而有無明。

【English Translation】 English version: 『Avidyā』 (ignorance) is the root cause of subtle defilements. Branch-end avidyā is the cause of defilements from the six sense objects (form, sound, smell, taste, touch, and dharma). The so-called 『karma-vijñāna』 (karmic consciousness) is a false mind, whose essence is not true 『tathatā』 (suchness). Originally, there is nothing in true suchness. It is because of the false薰染 (xūn rǎn, influence) of avidyā that karma-vijñāna arises. The so-called 『six sense objects』 are false realms, which naturally and falsely appear from the essence of the false mind, because these object-consciousnesses are grasped by the false mind. However, among these four dharmas (tathatā, avidyā, karma-vijñāna, and six sense objects), the initial tathatā is pure薰染 (xūn rǎn, influence), while the latter three are defiled薰染 (xūn rǎn, influence). Because the self-nature of 『tathatā』 dharma has differences, the three types of defiled薰染 (xūn rǎn, influence) are explained in detail. In order to show that the essence of pure dharma has no difference, it is generally said to be one type.

Treatise: The meaning of熏習 (xūn xí, habitual influence) is like clothes that have a fragrance after being薰染 (xūn rǎn, influenced). Commentary: Next, the meaning of熏習 (xūn xí, habitual influence) is explained extensively. It is divided into two parts: first, a general explanation, and then a specific explanation. The general explanation is also divided into two parts: first, a metaphor, and then a combination. This is the initial metaphor. The 『clothes』 here can be mutually compared to tathatā and avidyā. The 『fragrance』 refers to both good and bad, and can correspondingly be compared to tathatā and avidyā. Because they mutually act as the influencer and the influenced, they form a scent.

Treatise: It is also like this: avidyā薰染 (xūn rǎn, influences) tathatā, and there will be defiled appearances; tathatā薰染 (xūn rǎn, influences) avidyā, and there will be pure functions. Commentary: This is the dharma combination. The text further reveals the meaning of defiled and pure熏習 (xūn xí, habitual influence). Tathatā has no defilement, but because of the薰染 (xūn rǎn, influence) of avidyā, there are defiled appearances. Because the original enlightened tathatā in the saṃsāra (birth and death) gate is not constant and unique, it is薰染 (xūn rǎn, influenced) by avidyā and gives rise to defiled appearances. False薰染 (xūn rǎn, influence) has no reverse defiling function, so only defiled appearances are mentioned, not functions. Avidyā is not pure, but because of the薰染 (xūn rǎn, influence) of tathatā, there are pure functions. Within the saṃsāra gate, the original enlightened tathatā internally薰染 (xūn rǎn, influences) non-awareness, causing it to become aversion, seeking, reverse flow, and compliance with tathatā. Therefore, it is said to have pure functions. Precisely because one vijñāna (consciousness) contains these two meanings, mutually薰染 (xūn rǎn, influences) each other, and universally produces defilement and purity, it is said that avidyā薰染 (xūn rǎn, influences) tathatā, etc.

Treatise: Why does熏習 (xūn xí, habitual influence) give rise to defiled dharmas without ceasing? Commentary: Next, the characteristics of熏習 (xūn xí, habitual influence) are explained separately. It is divided into two parts: first, defilement, and then purity. Defilement is also divided into two parts: first, a question, and then an answer. This is the initial question.

Treatise: So-called relying on tathatā dharma, therefore there is avidyā, which produces various sufferings of body and mind, etc. Commentary: The following answer is divided into two parts: first, brief, and then detailed. This is the brief answer. Here, the meaning of the three types of熏習 (xūn xí, habitual influence) is briefly explained. The so-called relying on tathatā dharma, therefore there is avidyā, is to cite the avidyā essence of covering熏習 (xūn xí, habitual influence). Avidyā's false dharma cannot establish itself, so it is said that relying on tathatā there is avidyā.

以有無明染法因故即熏習真如者。根本無明覆熏義也。以熏習故有妄心者。即依無明熏動真如有業識也。此則略辨無明熏義。以有妄心乃至現妄境界者。即顯妄心習熏無明增其不了令起轉識故。言不覺念起及現識。故言現妄境界。此則略明妄心熏義。以有妄境界染法緣故即熏習妄心等者。即顯境界資熏現識。令其念著造種種業等者。動本識海　彼六粗事識波浪令其念者。即六粗中智相相續相。此二皆是法執念故令其著者。即執取相計名字相。此二皆著我。我等故造種種業者。依惑造業起業相也。受於一身心等苦者。依業受果。即業系苦相也。此即略明境界熏義。

論。此妄境界至增長取熏習　述曰。次下廣釋廣前三義。即分為三。此即先明境界熏習廣前以有妄境界即熏習妄心等也。謂即現識所現境界有似實法實我相故。還能資熏現識妄心。事識中法我念取故說境。熏義有二種。由似法境熏習力故。彼智相及相續相即事識中法執之念故。云增長念熏習也。由似我境熏習力故。執取相計名字相即事識中我見愛染煩惱取故。故云增長取熏習也。

論。妄心熏習至業系苦故　述曰。此即廣前以有妄心即熏習無明也。妄心有二。業識事識故妄。妄心熏義有二種。業識妄心還能熏習根本無明深迷無相能轉相。現相相續

【現代漢語翻譯】現代漢語譯本以存在無明染污之法作為原因，因此熏習真如，指的是根本無明覆蓋薰染的含義。因為熏習的緣故而產生妄心，這指的是依于無明熏動真如而產生業識。這簡略地辨析了無明熏習的含義。因為有妄心乃至顯現虛妄境界，這表明妄心習氣薰染無明，使其更加不明瞭，從而生起轉識，所以說『不覺念起』以及顯現識，所以說『顯現虛妄境界』。這簡略地闡明了妄心熏習的含義。因為有虛妄境界染污之法的因緣，因此熏習妄心等，這表明境界資助薰染現識，使其執著，造作種種業等，動搖本識之海。那些六粗的事識波浪，使其執著，指的是六粗中的智相和相續相。這二者都是因為執著於法而產生的念頭，使其執著。指的是執取相和計名字相，這二者都執著於我，我等，因此造作種種業，依于迷惑而造業，生起業相。承受一身心的痛苦，依于業而承受果報，即業系苦相。這簡略地闡明了境界熏習的含義。

論：『此妄境界至增長取熏習』，述曰：接下來廣泛地解釋前面的三種含義，即分為三部分。這首先闡明境界熏習，廣泛地解釋前面『以有妄境界即熏習妄心等』。意思是說，現識所顯現的境界，有類似真實之法和真實之我的相，因此還能資助薰染現識妄心。事識中產生法我念取，所以說境界熏習的含義有兩種。由於類似法境的熏習力，智相和相續相，即事識中法執的念頭，所以說『增長念熏習』。由於類似我境的熏習力，執取相和計名字相，即事識中我見愛染煩惱的執取，所以說『增長取熏習』。

論：『妄心熏習至業系苦故』，述曰：這廣泛地解釋前面『以有妄心即熏習無明也』。妄心有兩種，業識和事識，所以是虛妄的。妄心熏習的含義有兩種。業識妄心還能熏習根本無明，使其深深迷惑，沒有相，能夠轉變相，顯現相，相續。

【English Translation】 English version Because there are defiled dharmas (phenomena) of ignorance as a cause, therefore it熏習(xunxi, perfuming) the True Thusness (Tathata), which refers to the meaning of fundamental ignorance covering and perfuming. Because of the perfuming, there arises a deluded mind, which refers to the arising of karma consciousness (業識, yeshi) based on the ignorance perfuming and agitating the True Thusness. This briefly distinguishes the meaning of ignorance perfuming. Because there is a deluded mind, and even the manifestation of deluded realms, this indicates that the habit energy of the deluded mind perfuming ignorance increases its non-understanding, thereby giving rise to the transforming consciousness (轉識, zhuanshi), hence the saying 'unawakened thought arises' and the manifestation consciousness, hence the saying 'manifestation of deluded realms.' This briefly elucidates the meaning of deluded mind perfuming. Because there are causes and conditions of deluded realms defiling dharmas, therefore it perfuming the deluded mind, etc., this indicates that the realms assist in perfuming the present consciousness, causing it to be attached and create various karmas, etc., agitating the ocean of the fundamental consciousness. Those waves of the six coarse event consciousnesses cause them to be attached, referring to the intellect aspect (智相, zhixiang) and the continuous aspect (相續相, xiangxuxiang) among the six coarse aspects. These two are both thoughts arising from attachment to dharmas, causing them to be attached. Referring to the grasping aspect (執取相, zhiquxiang) and the naming aspect (計名字相, jimingzixiang), these two are both attached to self, self, etc., therefore creating various karmas, relying on delusion to create karma, giving rise to karma aspects. Receiving the suffering of body and mind, relying on karma to receive the result, which is the karma-bound suffering aspect. This briefly elucidates the meaning of realm perfuming.

Treatise: 'These deluded realms lead to increasing grasping and perfuming,' Commentary: Next, extensively explain the preceding three meanings, which are divided into three parts. This first elucidates realm perfuming, extensively explaining the preceding 'because there are deluded realms, therefore it perfuming the deluded mind, etc.' It means that the realms manifested by the present consciousness have aspects similar to real dharmas and real self, therefore they can also assist in perfuming the present consciousness and deluded mind. The event consciousness produces dharma-self thought grasping, so it is said that the meaning of realm perfuming has two types. Due to the perfuming power of realms similar to dharmas, the intellect aspect and the continuous aspect, which are the thoughts of dharma attachment in the event consciousness, therefore it is said 'increasing thought perfuming.' Due to the perfuming power of realms similar to self, the grasping aspect and the naming aspect, which are the grasping of self-view, love, defilement, and affliction in the event consciousness, therefore it is said 'increasing grasping perfuming.'

Treatise: 'Deluded mind perfuming leads to karma-bound suffering,' Commentary: This extensively explains the preceding 'because there is a deluded mind, therefore it perfuming ignorance.' There are two types of deluded mind, karma consciousness and event consciousness, therefore they are deluded. The meaning of deluded mind perfuming has two types. The karma consciousness deluded mind can also perfuming fundamental ignorance, causing it to be deeply deluded, without aspects, able to transform aspects, manifest aspects, and continue.

成其趣生諸苦體相。彼三乘人雖出三界離其事識分段粗苦。由此根本報識在故。猶愛變易黎耶行苦。故言能受阿羅漢等生滅苦故。事識妄心熏習見愛枝末無明。發動身口。起造諸業。成起業相。由業能招當來苦果。受于凡夫業系苦相分段粗苦。故言能受凡夫苦等。

論。無明熏習至事識義故　述曰。此即廣前以名無明熏真義也。以成此無明有二種異故。無明熏義有二種。根本無明而能覆熏未起真如。今成動念業轉現識本識妄心。故云根本熏習以能成就業識義等。枝末無明又更覆熏已起真如成其事識。故云所起見愛熏習能成分別事識義也。

論。云何熏習起凈法不斷　述曰。次明凈熏。于中有二。先問。后答。此初也。

論。所謂以依至樂求涅槃　述曰。下答有二。先略。后廣。略中又二。先明真熏。后顯妄熏。此初也。謂有真如熏無明者。顯能熏真以有體相用大義故而能內外熏習無明。以熏習下明能。謂即真如體相二大內熏因力用大聞熏為外緣力。則令無明發凈妄心厭三界苦求解脫樂。真本無有生死涅槃。是故欣厭是妄心也。是真如熏所起凈用。

論。以此妄以至熏習真如　述曰。次明妄熏。于中有二。初正明熏習后顯功能。此初也。謂此妄心厭生死苦背無明動。樂求涅槃向真靜故。劫熏真

【現代漢語翻譯】現代漢語譯本：成就其趨向于產生各種痛苦的體相。那些三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）之人，雖然已經超出三界（欲界、色界、無色界），脫離了由事識所導致的分段粗苦，但由於根本的報識（儲存過去行為果報的意識）仍然存在，所以仍然會執著于變易生死的阿賴耶識（第八識，儲存所有經驗的意識）所帶來的行苦。因此說，它能夠承受阿羅漢（已證得涅槃的聖者）等所經歷的生滅之苦。事識的虛妄之心，受到熏習而產生見愛（錯誤的見解和貪愛）等枝末無明，從而發動身口，造作各種業，成就發起業相。由於這些業能夠招感未來的苦果，所以承受凡夫因業力束縛而產生的苦相，即分段粗苦。因此說，它能夠承受凡夫的苦等。

論：無明熏習直至事識的意義。述曰：這正是擴充套件前文，用以說明無明熏習真如的意義。因為成就這種無明有兩種不同之處，所以無明熏習的意義也有兩種。根本無明能夠覆蓋和熏習尚未生起的真如。現在成就動念、業轉、現識、本識等虛妄之心，所以說是根本熏習，因為它能夠成就業識等的意義。枝末無明又進一步覆蓋和熏習已經生起的真如，從而成就事識。所以說是所生起的見愛熏習，能夠成就分別事識的意義。

論：如何熏習而使清凈的佛法不斷絕？述曰：接下來闡明清凈的熏習。其中分為兩部分：先提問，后回答。這是提問部分。

論：所謂的依靠真如的體相、作用和大的功用來厭惡生死，欣求涅槃。述曰：下面回答分為兩部分：先簡略，后詳細。簡略的部分又分為兩部分：先闡明真如的熏習，后顯示虛妄之心的熏習。這是闡明真如的熏習。意思是說，有真如熏習無明，顯示能熏習的真如具有體相、作用和大的功用，因此能夠從內外熏習無明。用『以熏習下明能』來闡明其能力，意思是說，真如的體相和兩大（體大、用大）從內部熏習作為因的力量，用大的聞熏作為外部的緣的力量，就能使無明生起清凈的虛妄之心，厭惡三界（欲界、色界、無色界）的痛苦，求解脫之樂。真如本來就沒有生死涅槃，因此欣求和厭惡都是虛妄之心。這是真如熏習所產生的清凈作用。

論：用這種虛妄之心厭惡生死，欣求涅槃，長久地熏習真如。述曰：接下來闡明虛妄之心的熏習。其中分為兩部分：先正面闡明熏習，后顯示其功能。這是正面闡明熏習。意思是說，這種虛妄之心厭惡生死的痛苦，背離無明的擾動，欣求涅槃的寂靜，所以長久地熏習真如。

【English Translation】 English version: It accomplishes the characteristics of tending to produce various sufferings. Those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) although having transcended the Three Realms (Desire Realm, Form Realm, Formless Realm) and departed from the coarse suffering of segmentation caused by the functional consciousness, still cling to the suffering of change and transformation of the Alaya consciousness (the eighth consciousness, the storehouse of all experiences) because the fundamental retribution consciousness (the consciousness that stores the karmic results of past actions) still exists. Therefore, it is said that it can endure the suffering of arising and ceasing experienced by Arhats (saints who have attained Nirvana) and others. The deluded mind of the functional consciousness, influenced by the branch-end ignorance such as wrong views and craving, activates the body and speech, creating various karmas, and accomplishing the arising of karma-formations. Because these karmas can bring about future suffering results, it endures the suffering characteristics of ordinary beings bound by karma, that is, the coarse suffering of segmentation. Therefore, it is said that it can endure the suffering of ordinary beings and so on.

Treatise: The meaning of ignorance influencing up to the functional consciousness. Commentary: This is precisely expanding on the previous text to explain the meaning of ignorance influencing the True Thusness. Because there are two differences in accomplishing this ignorance, there are also two meanings of ignorance influencing. Fundamental ignorance can cover and influence the True Thusness that has not yet arisen. Now it accomplishes the deluded mind of thought-movement, karma-transformation, manifesting consciousness, and fundamental consciousness, so it is called fundamental influencing, because it can accomplish the meaning of karma-consciousness and so on. Branch-end ignorance further covers and influences the True Thusness that has already arisen, thereby accomplishing the functional consciousness. Therefore, it is said that the arising of views and craving influencing can accomplish the meaning of discriminating functional consciousness.

Treatise: How does influencing cause the pure Dharma to not be cut off? Commentary: Next, the pure influencing is explained. It is divided into two parts: first the question, then the answer. This is the question part.

Treatise: So-called relying on the substance, characteristics, function, and great power of True Thusness to detest birth and death, and to rejoice in seeking Nirvana. Commentary: The answer below is divided into two parts: first brief, then detailed. The brief part is further divided into two parts: first explaining the influencing of True Thusness, then revealing the influencing of the deluded mind. This is explaining the influencing of True Thusness. It means that there is True Thusness influencing ignorance, showing that the True Thusness that can influence has substance, characteristics, function, and great power, therefore it can influence ignorance from both inside and outside. Using 'using influencing below to explain the ability' to explain its ability, it means that the substance and characteristics and the two great (substance great, function great) of True Thusness influence from within as the power of the cause, and using the great hearing influencing as the power of the external condition, then it can cause ignorance to give rise to a pure deluded mind, detesting the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm), and seeking the joy of liberation. True Thusness originally has no birth and death Nirvana, therefore rejoicing and detesting are deluded minds. This is the pure function produced by the influencing of True Thusness.

Treatise: Using this deluded mind to detest birth and death, to rejoice in seeking Nirvana, to influence True Thusness for a long time. Commentary: Next, the influencing of the deluded mind is explained. It is divided into two parts: first positively explaining the influencing, then revealing its function. This is positively explaining the influencing. It means that this deluded mind detests the suffering of birth and death, turns away from the disturbance of ignorance, rejoices in seeking the tranquility of Nirvana, therefore it influences True Thusness for a long time.

如趣于大乘。自信己性等也。

論。自信己性至不取不念　述曰。下顯熏功能。于中有二。先明因。后顯果。此初也。文中二節。自信己性等者。因信修解。即信己性本無動念。修離念法以為正因。以如實知下因解修所。順真如無住妙。所以為助緣。凡所修行不見行相不望異果。故云不取不念。

論。乃至久遠至境界隨滅　述曰。次下明果。于中有二。初明滅惑。后顯證理。此初也。由前因中三無數劫久遠已來熏習力故。真用極顯至此果位。無明滅者。根本無明盡也。心無起者。妄心盡也。境界滅者。妄境無也。

論。以因緣俱至成自然業　述曰。此顯證理也。因謂無明。緣謂妄境。心相謂即粗細染心。此皆盡故心體轉依名得涅槃成自然業。轉依有二。一轉顯。即由了因心體顯故名得涅槃。二轉得。即由生因以用起故成自然業。

論。妄心熏習至速趣涅槃　述曰。次下廣釋。于中有二。先明妄心熏。后顯真如熏。此初也。真熏無明依二妄心起能熏智故。妄心熏義有二種。謂凡夫等依於事識起粗妄智。厭動欣寂。不了諸法唯識熏。故說厭求智名為事識。此熏真如增其勢力。令凡夫等起隨事行。故言依凡夫等隨力所能也。於法執相體未覺故。能熏之智猶淺薄故。與所熏真疏且遠故。不能速疾向涅

【現代漢語翻譯】現代漢語譯本：

如何趨向大乘，自信于自己的本性等等。

論：自信于自己的本性以至不執取不憶念。述記：下面闡釋熏習的功能。其中有兩點。首先闡明因，然後闡釋果。這是最初的部分。文中分為兩節。『自信己性等者』，因為相信而修習理解。即相信自己的本性本來就沒有動念。修習遠離念頭的法作為正因。以如實地知曉作為輔助條件，順應真如無住的妙用。因此作為助緣。凡是所修行的，不見修行的相狀，不期望不同的結果。所以說不執取不憶念。

論：乃至久遠以至境界隨之消滅。述記：下面闡明果。其中有兩點。首先闡明滅除迷惑，然後闡釋證得真理。這是最初的部分。由於之前因中無數劫以來熏習的力量，真如的作用極其顯現，達到這個果位。『無明滅者』，根本的無明消盡了。『心無起者』，妄心消盡了。『境界滅者』，虛妄的境界消失了。

論：以因緣俱全以至成就自然之業。述記：這闡釋了證得真理。因指的是無明（avidya），緣指的是虛妄的境界。心相指的是粗細染污的心。這些都消盡了，所以心體的轉變依止稱為得到涅槃（Nirvana），成就自然之業。轉變依止有兩種。一是轉變顯現，即由於了因心體的顯現，所以稱為得到涅槃。二是轉變獲得，即由於生因的作用生起，所以成就自然之業。

論：妄心熏習以至迅速趨向涅槃。述記：下面廣泛地解釋。其中有兩點。首先闡明妄心的熏習，然後闡釋真如的熏習。這是最初的部分。真如熏習無明，依靠兩種妄心生起能熏習的智慧。所以妄心熏習的含義有兩種。即凡夫等依靠事識生起粗淺的虛妄智慧，厭惡動亂，欣求寂靜。不瞭解諸法唯是識的熏習。所以說厭惡和求取的智慧稱為事識。這種熏習真如，增加它的勢力，使凡夫等生起隨順事物的行為。所以說依靠凡夫等隨順能力所能。因為對於法執的相狀，本體沒有覺悟。所以能熏習的智慧還很淺薄。與所熏習的真如疏遠，所以不能迅速地趨向涅槃。

【English Translation】 English version:

How to aspire to Mahayana, being confident in one's own nature, and so on.

Treatise: Being confident in one's own nature to the point of not grasping or remembering. Commentary: Below explains the function of conditioning (熏習, xunxi). There are two points within this. First, clarify the cause; then, explain the result. This is the initial part. The text is divided into two sections. 'Being confident in one's own nature, etc.,' because of believing, practicing, and understanding. That is, believing that one's own nature originally has no arising of thoughts. Practicing the Dharma of being apart from thoughts as the primary cause. Taking 'knowing as it is' as the auxiliary condition, according with the wonderful function of True Thusness (真如, Zhenru) without abiding. Therefore, it serves as an auxiliary condition. All that is practiced does not see the appearance of practice, nor does it expect different results. Therefore, it is said not to grasp or remember.

Treatise: Even to the distant future, until the realm disappears accordingly. Commentary: Below explains the result. There are two points within this. First, clarify the extinguishing of delusion; then, explain the realization of truth. This is the initial part. Due to the power of conditioning from countless kalpas (劫, kalpas) in the past, the function of True Thusness is extremely manifest, reaching this fruit position. 'The extinction of ignorance (無明, avidya)' means the fundamental ignorance is exhausted. 'The non-arising of mind' means the deluded mind is exhausted. 'The extinction of the realm' means the illusory realm disappears.

Treatise: With causes and conditions complete, it achieves natural karma. Commentary: This explains the realization of truth. Cause refers to ignorance (無明, avidya), and condition refers to the illusory realm. Mind-aspect refers to the coarse and subtle defiled mind. All of these are exhausted, so the transformation and reliance of the mind-essence is called attaining Nirvana (涅槃, Nirvana), achieving natural karma. There are two types of transformation and reliance. One is transformation and manifestation, that is, due to the manifestation of the mind-essence of the understanding cause, it is called attaining Nirvana. The second is transformation and attainment, that is, due to the arising of the function of the generating cause, it achieves natural karma.

Treatise: The conditioning of the deluded mind leads to swift progress towards Nirvana. Commentary: Below explains extensively. There are two points within this. First, clarify the conditioning of the deluded mind; then, explain the conditioning of True Thusness. This is the initial part. True Thusness conditions ignorance, relying on the two deluded minds to generate the wisdom that can condition. Therefore, there are two meanings of the deluded mind's conditioning. That is, ordinary people, etc., rely on the consciousness of affairs (事識, shishi) to generate coarse and shallow deluded wisdom, disliking movement and delighting in stillness. Not understanding that all dharmas are only the conditioning of consciousness. Therefore, the wisdom of disliking and seeking is called the consciousness of affairs. This conditions True Thusness, increasing its power, causing ordinary people, etc., to generate actions that follow affairs. Therefore, it is said to rely on the ability of ordinary people, etc. Because the aspect of attachment to dharmas, the essence has not been awakened. Therefore, the wisdom that can condition is still shallow. Being distant from the True Thusness that is conditioned, it cannot swiftly move towards Nirvana.

槃道故。漸趣向無上菩提故。依凡夫等厭求妄智說為分別事識熏習。謂諸菩薩依于業識發唯識智了智唯識離前事識粗執相。故得意識名。實非意識。即由此智深契如理劫熏真如增其智力。今諸菩薩發。勇猛心起。隨行離。法我執。證見本識。能熏之識深厚徹故。與所熏真觀且近故。故能速證大般涅槃。故依菩薩所起證智名意熏習。

論。真如熏習至用熏習　述曰。顯真。于中有二。初標數列名。后名廣辨。此初也。以此真如有三大故能熏無明。自體相者。內熏因。用熏習者。為緣內外別。故體用分二。同內熏故體相為一。

論。自體相熏習至境界之性　述曰。自下辨相。于中有二。先別釋。后合明。別中亦二。先明體相。后顯用大。初中亦二。初正顯。后除疑。正中又二。先明熏習。后顯功能。此初也。具無漏法名。謂體大中具足無漏性功德故。備有不思議業等。為有用大作境界因。不思議業者。即用大也。作境界者。謂顯用大能與眾生作六根境界。性者因也。謂體大中非但具足無漏法故而為智因熏于眾生。兼作用大境界之因熏眾生。

論。依此二義至發心修行　述曰。此顯功能也。依此本有境智因義常熏眾生。以有熏力故令妄心而得發心厭苦欣滅。自信己性修行諸行。

論。問曰至等入涅

【現代漢語翻譯】現代漢語譯本：因此，由於逐漸趨向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），才依據凡夫等厭離和尋求虛妄之智，說為分別事識的熏習。這是說諸位菩薩依靠業識（Karma-vijnana，行為的認知）生起唯識之智（Vijnapti-matrata-jnana，唯有認知的智慧），了知智慧是唯識，遠離先前事識的粗糙執著之相，因此得到意識（Manas-vijnana，思維的認知）的名稱，但實際上並非意識。正是由於這種智慧深刻地契合如理劫熏的真如（Tathata，事物的真實本性），才增長了這種智慧的力量。現在，諸位菩薩發起勇猛之心，隨行遠離法我執（Dharma-atma-graha，對法和自我的執著），證見本識（Mula-vijnana，根本的認知）。由於能熏之識深厚而透徹，並且與所熏的真如觀察非常接近，因此能夠迅速證得大般涅槃（Maha-parinirvana，偉大的完全涅槃）。所以，依據菩薩所生起的證智，稱之為意熏習。

論：真如熏習乃至用熏習述曰：闡明真如。其中有二：首先標出並列舉名稱，然後詳細辨析。這是開始。因為這個真如具有三大，所以能夠熏習無明（Avidya，無知）。自體相，是內在的熏習之因；用熏習，是作為緣起，內外有別。所以體和用分為二。因為同屬于內在的熏習，所以體相合為一。

論：自體相熏習乃至境界之性述曰：下面辨析相。其中有二：先分別解釋，后合併闡明。分別解釋中也有二：先闡明體相，后彰顯用大。闡明體相中也有二：先正面闡明，后消除疑惑。正面闡明中又有二：先闡明熏習，后彰顯功能。這是開始。具備無漏法之名，是說體大中具足無漏的自性功德，具備不可思議的業等，作為用大的境界之因。不可思議的業，就是用大。作為境界，是說彰顯用大能夠為眾生創造六根的境界。性，是原因。是說體大中非但具足無漏法而作為智慧之因熏習眾生，還兼作用大的境界之因熏習眾生。

論：依此二義乃至發心修行述曰：這是彰顯功能。依靠這種本有的境智之因，常常熏習眾生。因為有熏習的力量，所以使妄心得以發心，厭惡痛苦，欣求寂滅，自信自己的本性，修行各種行為。

論：問曰乃至等入涅槃

【English Translation】 English version: Therefore, because of gradually moving towards Anuttara-samyak-sambodhi (supreme complete enlightenment), it is said to be the perfuming of the discriminating consciousness of affairs, based on the aversion and seeking of false wisdom by ordinary people. This means that the Bodhisattvas rely on Karma-vijnana (action consciousness) to generate Vijnapti-matrata-jnana (consciousness-only wisdom), understanding that wisdom is consciousness-only, and separating from the coarse attachment to the appearance of the previous consciousness of affairs, thus obtaining the name of Manas-vijnana (mind consciousness), but in reality, it is not the mind consciousness. It is precisely because this wisdom deeply accords with the Thusness (Tathata, the true nature of things) perfumed by kalpas of reason, that it increases the power of this wisdom. Now, the Bodhisattvas generate a courageous mind, and accordingly, separate from Dharma-atma-graha (attachment to the self of phenomena), and realize the Mula-vijnana (root consciousness). Because the perfuming consciousness is deep and thorough, and the Thusness observation being perfumed is very close, they can quickly attain Maha-parinirvana (great complete Nirvana). Therefore, based on the wisdom of realization generated by the Bodhisattvas, it is called the perfuming of intention.

Treatise: The perfuming of Thusness to the perfuming of function. Commentary: Explaining Thusness. There are two aspects to it: first, listing and enumerating the names, and then analyzing in detail. This is the beginning. Because this Thusness has three great aspects, it can perfume ignorance (Avidya). The self-nature aspect is the cause of internal perfuming; the function of perfuming is as a condition, with differences between internal and external. Therefore, the substance and function are divided into two. Because they both belong to internal perfuming, the substance and aspect are combined into one.

Treatise: The perfuming of self-nature aspect to the nature of realm. Commentary: Below, analyzing the aspects. There are two aspects to it: first, explaining separately, and then clarifying together. There are also two aspects to the separate explanation: first, explaining the substance and aspect, and then highlighting the greatness of function. There are also two aspects to explaining the substance and aspect: first, explaining directly, and then eliminating doubts. There are also two aspects to the direct explanation: first, explaining the perfuming, and then highlighting the function. This is the beginning. Possessing the name of un-leaked Dharma means that the substance is full of un-leaked self-nature merits, possessing inconceivable karma, etc., as the cause of the realm of great function. Inconceivable karma is great function. Acting as a realm means that highlighting the great function can create the realm of the six senses for sentient beings. Nature is the cause. It means that the substance not only possesses un-leaked Dharma as the cause of wisdom to perfume sentient beings, but also acts as the cause of the realm of great function to perfume sentient beings.

Treatise: Relying on these two meanings to generating the aspiration for enlightenment and cultivating practice. Commentary: This is highlighting the function. Relying on this inherent cause of realm and wisdom, it constantly perfumes sentient beings. Because there is the power of perfuming, it enables the deluded mind to generate the aspiration for enlightenment, to detest suffering, to rejoice in extinction, to have confidence in one's own nature, and to cultivate various practices.

Treatise: Question: To what extent does one enter Nirvana?

槃　述曰。次入除疑。先問。后答。此問也。一切眾生悉有真如等熏習者。舉所難法。云何有信無信等者。舉違設妨。有信無信。此舉凡位信心有無。前後差別。此舉入位解行差別。皆應一時等者。正陳責難。用熏既齊。寧有差別。既有差別。寧言等熏。

論。答曰至無明起差別　述曰。下答有二。初約惑厚薄以明不等。后約緣前後以明差別。初中有二。初正顯惑差別。后結明不等。此初也。文中三節。初顯無明厚薄。同真如一者。顯熏平等。真雖等熏而依真有根本無明厚薄不同。致諸凡夫有信無信。諸賢聖等有證不證。非由熏使之然也。過恒沙等上煩惱等者。次顯現行煩惱不等。上煩惱者。即餘四住現行煩惱以現起故名上煩惱。我見愛染煩惱等者。此顯四住煩惱障種。我見謂即初一住地。愛染謂即餘三住地。此現種惑數過恒河沙。皆因無明起成差別。

論。如是一切至如來能知故　述曰。此結明不等也。此二煩惱皆依根本無明所起。以本無明有多差別如此惑性差別無量。自非佛智余豈能知。以此煩惱性差別故。故令信等前後差別。

論。又諸佛法至乃得成辨　述曰。次下約緣明其差別。于有中三。謂法喻合。此初也。然信證等所有佛法若獨因不假外緣。可如所責。然今外價用熏為內熏為因方得成

【現代漢語翻譯】現代漢語譯本：

槃述說：接下來進入除疑部分。先提問，后回答。這是提問。一切眾生都有真如（Tathata，事物的真實本性）等熏習，這是提出所要質疑的法。為什麼有有信和無信等差別呢？這是提出相反的情況來設定障礙。有信和無信，這是指凡夫位信心有無的差別。前後差別，這是指進入聖位后理解和行為的差別。都應該一時平等，這是正面提出責難。既然熏習相同，為什麼會有差別？既然有差別，為什麼說熏習相同？論中說：回答說，到無明（Avidya，無知）生起差別。槃述說：下面的回答分為兩部分。首先從迷惑的深淺來說明不平等，然後從因緣的前後來說明差別。第一部分又分為兩部分。首先顯示無明的深淺，與真如相同，顯示熏習平等。真如雖然平等熏習，但由於依真如而有根本無明深淺不同，導致凡夫有有信和無信，賢聖等有證悟和未證悟，不是由熏習造成的。超過恒河沙數的上煩惱等，其次顯示現行煩惱的不等。上煩惱，就是其餘四住地的現行煩惱，因為現起而稱為上煩惱。我見愛染煩惱等，這是顯示四住地煩惱障的種子。我見，就是指初一住地。愛染，就是指其餘三住地。這些現行和種子迷惑的數量超過恒河沙數，都是因為無明生起而造成的差別。論中說：像這樣一切，到如來能夠知道。槃述說：這是總結說明不平等。這兩種煩惱都是依根本無明所生起。因為根本無明有很多差別，所以這些迷惑的性質差別無量。如果不是佛的智慧，誰能知道呢？因為這些煩惱性質的差別，所以導致信心等有前後的差別。論中說：又諸佛法，到才能成就辨別。槃述說：接下來從因緣來說明差別。在有中分為三個部分，即法、比喻、合。這是第一部分。然而信心和證悟等所有的佛法，如果僅僅是由於自身的原因，不憑藉外在的因緣，就可以像所責難的那樣。然而現在外在的因緣利用熏習作為內在熏習的原因，才能成就。

【English Translation】 English version:

P'an Shu says: Next enters the section on removing doubts. First ask, then answer. This is the question. All sentient beings have the same熏習 (xunxi, perfuming; influence) of 真如 (Tathata, suchness), this raises the Dharma to be questioned. Why are there differences such as having faith and not having faith? This raises the opposite situation to set up obstacles. Having faith and not having faith, this refers to the difference between having faith or not in the position of ordinary people. The difference between before and after, this refers to the difference between understanding and practice after entering the position of a sage. Should all be equal at the same time, this is a direct accusation. Since the 熏習 (xunxi, perfuming; influence) is the same, why are there differences? Since there are differences, why say the 熏習 (xunxi, perfuming; influence) is the same? The treatise says: The answer is, until 無明 (Avidya, ignorance) arises, there are differences. P'an Shu says: The following answer is divided into two parts. First, explain the inequality from the depth of delusion, and then explain the difference from the order of causes and conditions. The first part is divided into two parts. First, show the depth of 無明 (Avidya, ignorance), which is the same as 真如 (Tathata, suchness), showing that the 熏習 (xunxi, perfuming; influence) is equal. Although 真如 (Tathata, suchness) equally 熏習 (xunxi, perfuming; influence), due to the difference in the depth of fundamental 無明 (Avidya, ignorance) based on 真如 (Tathata, suchness), it leads to ordinary people having faith or not having faith, and sages having enlightenment or not having enlightenment, which is not caused by 熏習 (xunxi, perfuming; influence). The 上煩惱 (shangfannao, higher afflictions) exceeding the number of Ganges sands, etc., secondly shows the inequality of manifest afflictions. 上煩惱 (shangfannao, higher afflictions) refers to the manifest afflictions of the remaining four abodes, which are called 上煩惱 (shangfannao, higher afflictions) because they manifest. 我見愛染煩惱 (wojianairanfannao, afflictions of self-view and attachment), etc., this shows the seeds of the affliction obstacle of the four abodes. 我見 (wojian, self-view) refers to the first abode. 愛染 (airan, attachment) refers to the remaining three abodes. The number of these manifest and seed delusions exceeds the number of Ganges sands, all caused by the arising of 無明 (Avidya, ignorance). The treatise says: Like this, everything, until the 如來 (Tathagata, Thus Come One) can know. P'an Shu says: This is a summary explanation of inequality. These two kinds of afflictions are all caused by fundamental 無明 (Avidya, ignorance). Because fundamental 無明 (Avidya, ignorance) has many differences, the nature of these delusions has immeasurable differences. If it is not the wisdom of the Buddha, who can know? Because of the difference in the nature of these afflictions, it leads to the difference in faith, etc., before and after. The treatise says: Also, all the Buddha Dharmas, until they can achieve discernment. P'an Shu says: Next, explain the difference from the perspective of causes and conditions. There are three parts in existence, namely Dharma, metaphor, and combination. This is the first part. However, all the Buddha Dharmas such as faith and enlightenment, if they are only due to their own causes, without relying on external causes and conditions, can be like what is accused. However, now external causes and conditions use 熏習 (xunxi, perfuming; influence) as the cause of internal 熏習 (xunxi, perfuming; influence), then it can be achieved.

辨故。信證等致有前後。非一時也。

論。如木中火至無是要　述曰。此舉喻也。

論。眾生亦爾至則無是處　述曰。次下法合。于中有三。初明闕緣。次顯闕因。后因緣。具此初也。

論。若雖有外緣至樂求涅槃　述曰。此顯闕因也。謂有無明厚熏之染。雖則本覺常起內熏。無明熏故而熏無力。縱遇善友外緣之力。而亦不能令其得道。

論。若因緣具足至向涅槃道　述曰。此顯因緣具足也。若因緣具足等者。初顯具熏所謂自有熏習力者。惑業微薄因熏有力也。又為佛等悲願護者。感其外緣悲願熏也。能起已下。后顯熏益。起厭苦心修善根者。自分行也。以修善根等者。勝進行也。既值佛等示其好醜。三乘六度教令舍惡而從善行為說當益。令行心利。贊其所行而令心喜。既由如是示教利喜。乃能進趣向涅槃道。

論。用熏習者至外緣之力　述曰。下明用熏。于中有二。初指事總標。后約緣別顯。此初也。謂佛等菩薩所起作用大悲弘誓應現所起作多方。但預見聞無不蒙益故。是眾生外緣之力。

論。如是外緣至略說二種　述曰。次約緣別顯。于中有三。謂標列釋。此初也。

論。云何為二至平等緣　述曰。此列名也。厭心所見多門化身名差別。定心所見稱性報身名平等。隨

【現代漢語翻譯】辨別原因。相信和證實等導致有先後，不是同一時間發生的。

論：就像木頭中的火，到達一定程度就會顯現出來。述曰：這是舉例子說明。

論：眾生也是如此，到達一定程度則不會是這樣。述曰：接下來是法理結合。其中有三個方面：首先闡明缺少緣分，其次闡明缺少原因，最後是因緣。這是第一個方面。

論：如果即使有外在的緣分，也仍然樂於追求涅槃。述曰：這是闡明缺少內在的原因。意思是說，由於無明的深厚薰染，即使本覺經常生起內在的熏習，但由於無明的薰染，熏習的力量也很微弱。即使遇到善友的外在緣分的力量，也不能使他得道。

論：如果因緣具足，就能趨向涅槃之道。述曰：這是闡明因緣具足。如果因緣具足等等，首先闡明具足熏習，也就是自身具有熏習的力量，惑業輕微，因此熏習的力量強大。又因為有佛等的悲願護佑，感應到外在的緣分和悲願的熏習。能夠生起以下的作用，之後闡明熏習的益處。生起厭惡痛苦的心，修習善根，這是自身修行。以修習善根等等，這是殊勝的修行。既然遇到佛等，向他展示美好和醜陋，用三乘六度的教義教導他捨棄惡行而遵循善行，為他說法，使他獲得利益，使他的修行之心更加敏銳。讚歎他的行為，使他內心喜悅。既然通過這樣的開示、教導、利益和喜悅，就能進步並趨向涅槃之道。

論：使用熏習，就能獲得外緣的力量。述曰：下面闡明熏習的作用。其中有兩個方面：首先指出事情並總括標明，然後根據緣分分別顯示。這是第一個方面。意思是說，佛等菩薩所生起的作用，大悲弘誓應現所生起的各種方法，只要預先見到或聽到，沒有不蒙受利益的，所以這是眾生的外緣的力量。

論：像這樣的外緣，略說有兩種。述曰：接下來根據緣分分別顯示。其中有三個方面：標明、列舉、解釋。這是第一個方面。

論：什麼是兩種？是差別緣和平等緣。述曰：這是列舉名稱。厭惡之心所見到的多種化身，稱為差別緣。定心所見到的稱性報身，稱為平等緣。隨

【English Translation】 Discriminating the causes. Belief and verification etc. lead to precedence, not happening at the same time.

Treatise: Like fire in wood, it will appear when it reaches a certain point. Commentary: This is an analogy.

Treatise: Sentient beings are also like this; it won't be like this when it reaches a certain point. Commentary: Next is the combination of Dharma principles. There are three aspects: first, clarifying the lack of conditions; second, clarifying the lack of causes; and finally, causes and conditions. This is the first aspect.

Treatise: If even with external conditions, one still delights in seeking Nirvana. Commentary: This clarifies the lack of internal causes. It means that due to the deep defilement of ignorance (Avidya), even if the original awareness (Buddhata) constantly arises with internal熏習(xunxi, habitual influence), the power of 熏習(xunxi, habitual influence) is weak due to the influence of ignorance (Avidya). Even if one encounters the power of external conditions from good friends, it cannot lead them to enlightenment.

Treatise: If the causes and conditions are complete, one can move towards the path of Nirvana. Commentary: This clarifies the completeness of causes and conditions. If the causes and conditions are complete, etc., first, it clarifies the completeness of 熏習(xunxi, habitual influence), which means that one has the power of self-熏習(xunxi, habitual influence), and the afflictions and karma are slight, so the power of 熏習(xunxi, habitual influence) is strong. Also, because of the protection of the compassionate vows of the Buddhas, one senses the external conditions and the 熏習(xunxi, habitual influence) of compassionate vows. Being able to generate the following effects, then it clarifies the benefits of 熏習(xunxi, habitual influence). Generating a mind that detests suffering and cultivating good roots is one's own practice. Cultivating good roots, etc., is superior practice. Since one encounters the Buddhas, who show them the beautiful and the ugly, and teach them to abandon evil and follow good with the teachings of the Three Vehicles and Six Paramitas, speaking the Dharma for their benefit, making their minds for practice sharper. Praising their actions and making their hearts joyful. Since through such showing, teaching, benefiting, and delighting, one can progress and move towards the path of Nirvana.

Treatise: Using 熏習(xunxi, habitual influence), one can obtain the power of external conditions. Commentary: Below, it clarifies the function of 熏習(xunxi, habitual influence). There are two aspects: first, pointing out the matter and generally marking it, and then showing it separately according to conditions. This is the first aspect. It means that the functions generated by the Buddhas and Bodhisattvas, the great compassion and vows manifested, all kinds of methods generated, as long as one sees or hears them in advance, there is no one who does not receive benefits, so this is the power of external conditions for sentient beings.

Treatise: Such external conditions, briefly speaking, are of two kinds. Commentary: Next, it shows them separately according to conditions. There are three aspects: marking, listing, and explaining. This is the first aspect.

Treatise: What are the two kinds? They are differential conditions and equal conditions. Commentary: This is listing the names. The various manifested bodies seen by the mind of aversion are called differential conditions. The self-natured reward body seen by the mind of concentration is called equal conditions. Following

彼境心得彼名故。

論。差別緣者若見若念　述曰。次下辨相。于中有二。先明差別緣。后顯平等緣。前中又二。先總。后別。標總中又二。初明感用因。后正明用相。此初也。言此人者。機欲之人。即是凡小差別之機。佛菩薩者。出外緣體。謂從初位乃至佛果為彼凡小作別緣也。初發意下明所感緣時分齊也。若見若念明行者心感用器也。謂見身形念其功德。由此便能感勝用也論。或為眷屬至無量行緣　述曰。下明用。于中有二。初明別用。后辨用之益。此初也。文中二義。前有五句開總成別。欲令荷以恩慈。示為眷屬慈愛故攝生。欲令悅其供侍。示為給使居卑以接物。欲令慕其行義。示為朋友同類以勸發。欲令厭彼侵誣。示為怨家怖之以入道。欲令當成愛行故。起四攝引之以令修。乃至下攝別成總。一切所作無量行緣皆為眾生外緣之力。

論。以起大悲至得初益故　述曰。此辨用之益也。文易可解。

論。此緣有二種至遠得度故　述曰。次下別開。于中有二。先開近遠。后開解行。初也。即為根熟易可度者。而作近緣。為根未熟難可度者而作遠緣。故說佛等普皆攝益。

論。是近遠二緣至受道緣　述曰。此開解行也。謂前近遠二緣之中各開順行受道二緣令其修習自分所。故名增行緣。增長

【現代漢語翻譯】現代漢語譯本『彼境心得彼名故。』

論：差別的緣起在於若見若念。述曰：接下來辨析（緣起的）相狀。其中有二：先闡明差別緣，后顯現平等緣。前者又分為二：先總說，后別說。總說中又分為二：首先闡明感應的作用，然後正式說明作用的相狀。這是最初的部分。所說的『此人』，是指有根機和慾望的人，也就是凡夫和小乘根機的人。『佛菩薩』，指出外在的緣起之體，指的是從最初的地位乃至佛果，為那些凡夫和小乘根機的人作為差別緣。『初發意』以下，闡明所感應的緣起的時間分際。『若見若念』，說明修行者的心感應作用的工具。意思是說，見到（佛菩薩的）身形，唸誦他們的功德，由此便能感應殊勝的作用。

論：或者作為眷屬，乃至無量行緣。述曰：下面闡明（差別緣的）作用。其中有二：先闡明個別的作用，后辨析作用的益處。這是最初的部分。文中包含兩種含義：前面五句是展開總說，成就別說，想要讓他們承受恩惠和慈悲，示現為眷屬，因為慈愛而攝受眾生；想要讓他們喜悅地供養侍奉，示現為給使，居於卑下的地位來接引眾生；想要讓他們仰慕（佛菩薩的）行為和道義，示現為朋友，與他們同類來勸勉啓發；想要讓他們厭惡那些侵犯和欺騙，示現為怨家，用恐怖來使他們進入佛道；想要讓他們成就愛行，所以發起四攝法來引導他們修行。『乃至』以下，是攝取別說，成就總說。一切所作的無量行緣，都是爲了眾生的外緣之力。

論：以發起大悲心，乃至獲得最初的利益的緣故。述曰：這是辨析（差別緣）作用的益處。文句容易理解。

論：此緣有兩種，乃至遙遠地得到解脫的緣故。述曰：接下來分別展開（差別緣）。其中有二：先展開近緣和遠緣，后展開解緣和行緣。這是最初的部分。就是為根機成熟容易度化的人，作為近緣；為根機尚未成熟難以度化的人，作為遠緣。所以說佛等等普遍地攝受利益眾生。

論：這是近緣和遠緣兩種，乃至接受佛道的緣。述曰：這是展開解緣和行緣。意思是說，在前面的近緣和遠緣兩種緣之中，分別展開順行和受道兩種緣，讓他們修習自己分內的（法門），所以叫做增行緣，增長（善根）。

【English Translation】 English version 『Because the mind attains that name in that realm.』

Treatise: The difference in conditions arises from seeing or contemplating. Commentary: Next, we analyze the characteristics (of conditions). There are two aspects: first, we clarify the differentiating conditions, and then we reveal the equalizing conditions. The former is further divided into two: first, a general explanation, and then a specific explanation. The general explanation is also divided into two: first, we clarify the function of resonance, and then we formally explain the appearance of the function. This is the initial part. The 『person』 mentioned refers to those with faculties and desires, that is, ordinary people and those of the Small Vehicle. 『Buddhas and Bodhisattvas』 indicate the external entity of conditions, referring to those from the initial stages up to the fruition of Buddhahood, acting as differentiating conditions for those ordinary people and those of the Small Vehicle. 『Initial aspiration』 and below clarify the temporal boundaries of the conditions being resonated with. 『Seeing or contemplating』 explains the means by which the practitioner's mind resonates with the function. It means that by seeing the (Buddhas' and Bodhisattvas') forms and reciting their merits, one can resonate with excellent functions.

Treatise: Or as relatives, up to immeasurable conditions of practice. Commentary: Below, we explain the function (of differentiating conditions). There are two aspects: first, we clarify the individual functions, and then we analyze the benefits of the function. This is the initial part. The text contains two meanings: the first five sentences unfold the general explanation, accomplishing the specific explanation, wanting them to bear grace and compassion, appearing as relatives, embracing sentient beings with loving-kindness; wanting them to joyfully offer service, appearing as servants, residing in a humble position to receive sentient beings; wanting them to admire (the Buddhas' and Bodhisattvas') actions and morality, appearing as friends, being of the same kind to encourage and inspire; wanting them to detest those who invade and deceive, appearing as enemies, using terror to lead them into the Buddhist path; wanting them to accomplish loving practice, therefore initiating the Four Means of Attraction to guide them in cultivation. 『Up to』 and below, it encompasses the specific explanation, accomplishing the general explanation. All the immeasurable conditions of practice that are done are for the power of external conditions for sentient beings.

Treatise: Because of arousing great compassion, up to obtaining the initial benefit. Commentary: This analyzes the benefits of the function (of differentiating conditions). The sentences are easy to understand.

Treatise: These conditions are of two types, up to attaining liberation from afar. Commentary: Next, we separately unfold (the conditions). There are two aspects: first, we unfold near conditions and far conditions, and then we unfold understanding conditions and practice conditions. This is the initial part. It is to act as near conditions for those whose faculties are mature and easy to liberate; to act as far conditions for those whose faculties are not yet mature and difficult to liberate. Therefore, it is said that Buddhas, etc., universally embrace and benefit sentient beings.

Treatise: These are the two types of near and far conditions, up to receiving the conditions of the Buddhist path. Commentary: This unfolds understanding conditions and practice conditions. It means that within the two types of near and far conditions mentioned earlier, we separately unfold the two types of conducive practice and receiving the path, allowing them to cultivate according to their own (Dharma) portion, therefore it is called increasing practice conditions, increasing (good roots).

行故。令其修習勝進行故名受道緣。進上道故。

論。平等緣者至而現作業　述曰。次顯平等緣。于中有二。先明能作緣者。后釋平等義。此初也。言菩薩者。謂初地上。入地方證同體智故。皆愿度者。平等心也。由此愿度一切眾生。自然等者。常用應機任運熏習常無斷也。以同體等者。由得眾生平等體故。求滅他苦求滅自苦。如應見聞現作業用。

論。所謂眾生至見諸佛故　述曰。此遣外疑釋平等義。謂外疑雲。若謂能現平等緣用。何故眾生見差別耶。故此釋云。謂平等緣應平等機。平等機者。謂三賢上諸眾生等依三昧力悉見諸佛。身量平等無有彼此分齊之相。故云平等見諸佛也。

論。此體用熏習至有二種　述曰。上來別明體用熏習。次下合釋。于中有二。初標。后釋。此標也。

論。云何為二至用相應故　述曰。下釋有二。初未相應。后已相應。凡夫等者。約位舉人。以意意識熏習等者。辨其行劣。凡夫二乘意識熏習。新發意菩薩以意熏習。雖是真如所熏起識。猶有分別未契真如。故云依心力故而修行也。未得已下明未相應。以未證得無分別智。未發顯法身。未同佛體相應也。故云未得無分別心與體相應故。以未證得后得智故。未同諸佛起應化身。未與諸佛用相應也。自在業者。即報

【現代漢語翻譯】現代漢語譯本：因此，爲了讓他們修習殊勝的行持，所以稱為受道緣。爲了增進向上的道路。

論：平等緣是指到（菩薩）顯現作用的時候述曰：接下來闡釋平等緣。其中有二層含義。首先說明能作緣，然後解釋平等的意義。這是開始。所說的菩薩，是指初地以上的菩薩。因為進入到那個階段，證得了同體智。都願意度化眾生，這是平等心。因為有度化一切眾生的願望，自然而然地平等，經常應機，任運熏習，沒有間斷。因為同體等，由於獲得了眾生平等的本體，求滅除他人的痛苦就像求滅除自己的痛苦一樣。根據所見所聞，顯現作用。

論：所謂的眾生到見到諸佛述曰：這是爲了消除外界的疑惑，解釋平等的意義。外界疑惑說，如果說能夠顯現平等緣的作用，為什麼眾生所見到的有差別呢？所以這裡解釋說，所謂的平等緣應該對應平等的根機。平等的根機，是指三賢位以上的眾生等，依靠三昧的力量，都能夠見到諸佛。身量平等，沒有彼此的分界之相。所以說平等地見到諸佛。

論：這個體用熏習到有兩種述曰：上面分別說明了體用熏習。接下來合起來解釋。其中有二層含義。首先是標示，然後是解釋。這是標示。

論：什麼是二種到用相應述曰：下面解釋有兩種。首先是未相應，然後是已相應。凡夫等，是按照位次舉例。用意識熏習等，是辨別他們的行持低劣。凡夫二乘用意識熏習。新發意的菩薩用意識熏習。雖然是真如所熏起的心識，仍然有分別，沒有契合真如。所以說依靠心力而修行。未得以下說明未相應。因為沒有證得無分別智，沒有發顯法身，沒有和佛的本體相同相應。所以說未得無分別心與體相應。因為沒有證得后得智，沒有和諸佛一樣顯現應化身，沒有和諸佛的作用相應。自在業，就是報身。

【English Translation】 English version: Therefore, in order to enable them to cultivate superior practices, it is called the 'condition for receiving the path' (shou dao yuan). It is for advancing on the path.

Treatise: The 'condition of equality' (ping deng yuan) refers to the time when [the Bodhisattva] manifests activity. Commentary: Next, the 'condition of equality' is explained. There are two meanings within it. First, the 'condition of being able to act' (neng zuo yuan) is explained, and then the meaning of 'equality' is interpreted. This is the beginning. The so-called 'Bodhisattva' refers to those above the first ground (bhumi). Because upon entering that stage, they realize the 'wisdom of the same body' (tong ti zhi). They all wish to liberate sentient beings, which is the 'mind of equality' (ping deng xin). Because of the wish to liberate all sentient beings, it is naturally equal, constantly responding to the opportunity, spontaneously perfuming, and without interruption. Because of the 'equality of the same body', due to obtaining the equal essence of sentient beings, seeking to eliminate the suffering of others is like seeking to eliminate one's own suffering. According to what is seen and heard, activity is manifested.

Treatise: The so-called sentient beings until seeing all Buddhas. Commentary: This is to dispel external doubts and explain the meaning of equality. The external doubt says, 'If it is said that the function of the 'condition of equality' can be manifested, why do sentient beings see differences?' Therefore, it is explained here that the so-called 'condition of equality' should correspond to equal faculties. Equal faculties refer to sentient beings above the 'three worthy positions' (san xian) and others, relying on the power of samadhi, all being able to see all Buddhas. The body size is equal, without any boundaries of division between each other. Therefore, it is said that they equally see all Buddhas.

Treatise: This 'essence and function perfuming' (ti yong xun xi) until there are two kinds. Commentary: Above, the 'essence and function perfuming' were explained separately. Next, they are explained together. There are two meanings within it. First is the indication, and then the explanation. This is the indication.

Treatise: What are the two kinds until corresponding to the function. Commentary: Below, it is explained that there are two kinds. First is 'not yet corresponding' (wei xiang ying), and then 'already corresponding' (yi xiang ying). 'Ordinary people' (fan fu) and others are examples given according to their position. 'Using intentional consciousness to perfume' (yi yi shi xun xi) and others are to distinguish their inferior practices. Ordinary people and those of the two vehicles (two types of arhats) use intentional consciousness to perfume. Newly aspiring Bodhisattvas use intentional consciousness to perfume. Although it is the consciousness arising from the perfuming of Suchness (zhen ru), there are still discriminations, and it has not yet conformed to Suchness. Therefore, it is said that they cultivate relying on the power of the mind. 'Not yet obtained' below explains 'not yet corresponding'. Because they have not yet realized non-discriminating wisdom (wu fen bie zhi), have not yet manifested the Dharma body (fa shen), and have not yet been the same and corresponding to the body of the Buddha. Therefore, it is said that 'not yet obtained non-discriminating mind corresponds to the essence'. Because they have not yet realized subsequent wisdom (hou de zhi), have not yet manifested responsive bodies (ying hua shen) like the Buddhas, and have not yet corresponded to the function of the Buddhas. 'Unobstructed karma' (zi zai ye) is the reward body (bao shen).

化用。言修行者。即后得智。后智慧起報化用。故名自在業修業也。

論。二者已相應至滅無明故　述曰。法身菩薩舉位取人。謂是地上諸菩薩也。得無分別心者。正顯相應。謂得如理正體智故名得此心。故便同佛體。故與諸佛體相應也。以得如量后得智故能起化用。故與諸佛智用相應也。唯依法力等者。顯其行勝。初地已上證真如法而起諸行。唯依證智任運而修。云依法力自然修也。以勝行熏習真如。真如既顯無明滅也。

論。複次染法至盡于未來　述曰。上已廣顯染凈義。自下第四顯染凈熏盡義。于中有三。初標舉其相。次徴問所由。后釋義所以。此初也。染法謂即本末不覺。凈法謂即本始二覺。雖皆無始。而相熏習由常有斷無斷。

論。此義云何　述曰。此徴問所以也。此有二意。染凈之熏俱無始有。何故染熏有盡凈熏無斷耶。染凈相因方成熏義。若得佛已則無染法。如何可言凈法熏習則無斷耶。

論。以真如法至故無有斷　述曰。此釋義所由也。以真如法常熏習故。妄心即滅者。釋初門也。謂彼染熏達理所起無常法故。故有滅盡。凈法之熏順理而生。是常法故。故無有斷。故言真如常熏習等。法身顯現等者。答后問也。若未成佛。法身未顯。以體熏習有染相故。若已成佛。法身顯現

【現代漢語翻譯】現代漢語譯本：

化用：談論修行者，即指后得智（Buddhajñāna obtained after enlightenment）。后得智慧產生報身和化身的作用，因此稱為自在業修業。論：二者已相應至滅無明故述曰：法身菩薩（Dharmakāya Bodhisattva）以地位取人，指的是地上菩薩。『得無分別心者』，正是顯示相應。因為獲得如理的正體智，所以稱為『得此心』，因此便與佛的本體相同，所以與諸佛的本體相應。因為獲得如量的后得智，所以能產生化用，所以與諸佛的智慧作用相應。『唯依法力等者』，顯示其行持殊勝。初地以上的菩薩證悟真如法（Tathātā）而生起各種行持，唯獨依靠證智任運而修，稱為『依法力自然修』。以殊勝的行持熏習真如，真如顯現，無明便滅除了。論：複次染法至盡于未來述曰：上面已經廣泛地闡述了染凈的含義，下面第四部分闡述染凈熏習窮盡的含義。其中有三點：首先標舉其相，其次征問其原因，最後解釋其意義。這是第一點。染法指的是本覺和末覺，凈法指的是本始二覺。雖然都是無始的，但是互相熏習，因為常有斷和無斷。論：此義云何述曰：這是征問其原因。這裡有兩個意思：染凈的熏習都是無始有的，為什麼染熏有窮盡，而凈熏沒有斷絕呢？染凈相互依存才能成就熏習的意義，如果已經成佛，就沒有染法了，如何能說凈法熏習沒有斷絕呢？論：以真如法至故無有斷述曰：這是解釋其原因。因為真如法常常熏習，妄心就會滅除。這是解釋第一個問題。指的是染熏達到真理所產生的無常法，所以會有滅盡的時候。凈法的熏習順應真理而生，是常法，所以沒有斷絕。所以說真如常常熏習等等。『法身顯現等者』，回答後面的問題。如果還沒有成佛，法身沒有顯現，以本體熏習有染相的緣故。如果已經成佛，法身就顯現了。

【English Translation】 English version:

Transformation and Application: Speaking of practitioners, it refers to Buddhajñāna (wisdom obtained after enlightenment). Buddhajñāna can generate the functions of Reward Body and Manifestation Body, hence it is called 'unobstructed karma cultivation'. Treatise: The two are already in accordance, leading to the extinction of ignorance. Commentary: Dharmakāya Bodhisattvas (Body of Essence Bodhisattvas) are defined by their position, referring to Bodhisattvas on the ground. 'Those who attain non-discriminating mind' precisely demonstrate accordance. Because they obtain the correct wisdom of reality, it is called 'attaining this mind', thus becoming the same as the essence of the Buddha, and therefore in accordance with the essence of all Buddhas. Because they obtain Buddhajñāna in due measure, they can generate transformation and application, and therefore are in accordance with the wisdom and function of all Buddhas. 'Relying solely on the power of Dharma, etc.' shows the superiority of their practice. Bodhisattvas above the first ground realize the Tathātā (Suchness) and generate various practices, relying solely on the wisdom of realization to cultivate effortlessly, called 'naturally cultivating by the power of Dharma'. By perfuming the Tathātā with superior practices, the Tathātā manifests, and ignorance is extinguished. Treatise: Furthermore, defiled dharmas will eventually be exhausted in the future. Commentary: The meaning of defilement and purity has been extensively explained above. The fourth part below explains the meaning of the exhaustion of defilement and purity through perfuming. There are three points: first, stating the characteristics; second, questioning the reasons; and third, explaining the meaning. This is the first point. Defiled dharmas refer to the original and subsequent ignorance, while pure dharmas refer to the original and beginning enlightenment. Although both are without beginning, they perfume each other because of constant existence, cessation, and non-cessation. Treatise: What is the meaning of this? Commentary: This is questioning the reasons. There are two meanings here: the perfuming of both defilement and purity are without beginning, so why does the perfuming of defilement have an end, while the perfuming of purity has no cessation? Defilement and purity depend on each other to achieve the meaning of perfuming. If one has already become a Buddha, there are no defiled dharmas, so how can it be said that the perfuming of pure dharmas has no cessation? Treatise: Because the Tathātā constantly perfumes, there is no cessation. Commentary: This explains the reasons. Because the Tathātā constantly perfumes, the deluded mind will be extinguished. This explains the first question. It refers to the impermanent dharmas generated by defilement reaching the truth, so there will be a time of extinction. The perfuming of pure dharmas arises in accordance with the truth and is a constant dharma, so there is no cessation. Therefore, it is said that the Tathātā constantly perfumes, etc. 'The Dharmakāya manifests, etc.' answers the later question. If one has not yet become a Buddha, the Dharmakāya has not manifested, because the perfuming of the essence has the aspect of defilement. If one has already become a Buddha, the Dharmakāya manifests.

。以用熏習有染生故。由此凈熏無有盡也。

論。複次真如自體相者　述曰。生滅門內有二分中。前來已釋生滅心法。釋立義中是心生滅因緣相竟。次下明其所示之義。釋立義中能示摩訶演自體等義。于中有二。初合釋體相二大。后別釋用大之義。初中亦二。初總標二大之名。后別釋二大之義。此初也。以此體相多凡位說與用別故。二合說。其用大者約佛菩薩悲智而明。是故別開。故言真如自體相也。

論。一切凡夫至畢竟常恒　述曰。次下別釋二大之義。于中二大即分為二。此體大也。人雖就位以分優劣。以體隨人未曾增減。其次二句釋此所以。前際凡位不生故非增。后際佛位不滅故非減。其下一句轉釋此義。常故前際不生。恒故后際不滅。既常恒故從凡至聖其體畢竟。

論。從本已來至一切功德　述曰。次明相大於中有二。初正明性德。后問答重釋。前中亦二。先明德相。后顯立名。初中又三。初總標。次別釋。后總結。此初也。謂此相大一切功德即于體大自性之上本來具足非新起。故名性功德。如水八德不離水故。

論。所謂自體至自在義故　述曰。此別釋也。文中六句顯六德相。初顯本覺照明之義。次明顯照諸法之義。次明顯照無倒之義。次明顯照無倒之義。次明性離惑染之義。次

【現代漢語翻譯】現代漢語譯本：因為被有染污的事物熏習而產生（染污）。因此，清凈的熏習是沒有窮盡的。

論：其次，真如的自體相是怎樣的呢？述曰：在生滅門內有二部分。前面已經解釋了生滅心法，解釋了建立意義中的『心生滅因緣相』完畢。接下來闡明它所揭示的意義，解釋建立意義中能夠揭示摩訶衍（Mahayana，大乘）的自體等意義。其中有二點：首先，合併解釋體相二大；然後，分別解釋用大的意義。在第一點中也有兩層意思：首先，總標二大的名稱；然後，分別解釋二大的意義。這是第一層意思。因為這個體相多在凡夫位上說，與用有所區別，所以合併說明。至於用大，是根據佛菩薩的悲智來說明的，所以分開來說。所以說『真如自體相』。

論：一切凡夫乃至畢竟常恒。述曰：接下來分別解釋二大的意義。其中二大又分為兩部分，這是體大。人雖然根據地位來區分優劣，但體隨著人並沒有增減。接下來的兩句解釋這個原因。前際在凡夫位不生，所以不是增加；后際在佛位不滅，所以不是減少。下面一句轉而解釋這個意義。常，所以前際不生；恒，所以後際不滅。既然是常恒，那麼從凡夫到聖人，它的本體畢竟如此。

論：從本來就具有一切功德。述曰：接下來闡明相大，其中有兩點：首先，正面闡明性德；然後，通過問答重新解釋。在第一點中也有兩層意思：首先，闡明德相；然後，顯示建立名稱。在第一點中又有三層意思：首先，總標；然後，分別解釋；最後，總結。這是第一層意思。所謂這個相大，一切功德就在體大的自性之上本來就具足，不是新產生的，所以叫做性功德。如同水的八種功德不離水一樣。

論：所謂自體具有本覺的智慧，能照亮一切法，具有自在的意義。述曰：這是分別解釋。文中六句顯示六種德相。首先，顯示本覺照明的意義；其次，顯示照亮諸法的意義；再次，顯示照亮沒有顛倒的意義；再次，顯示照亮沒有顛倒的意義；再次，闡明自性遠離迷惑染污的意義；再次

【English Translation】 English version: Because it is influenced by tainted things, (defilement) arises. Therefore, pure influence is inexhaustible.

Treatise: Next, what is the characteristic of the self-nature of Thusness (Tathata, 真如)? Commentary: Within the gate of arising and ceasing, there are two parts. The Dharma (法) of arising and ceasing of the mind has already been explained, and the explanation of the 'characteristic of the causes and conditions of the arising and ceasing of the mind' in establishing meaning is complete. Next, it clarifies the meaning it reveals, explaining the meaning of being able to reveal the self-nature of Mahayana (摩訶衍) etc. in establishing meaning. There are two points in this: first, combine and explain the two great aspects of essence and characteristics; then, separately explain the meaning of the great function. There are also two levels of meaning in the first point: first, generally state the names of the two great aspects; then, separately explain the meaning of the two great aspects. This is the first level of meaning. Because this essence and characteristics are mostly spoken of in the position of ordinary beings and are different from function, they are combined for explanation. As for the great function, it is explained based on the compassion and wisdom of Buddhas and Bodhisattvas, so it is explained separately. Therefore, it is said 'the characteristic of the self-nature of Thusness'.

Treatise: All ordinary beings, up to the ultimate constancy and permanence. Commentary: Next, separately explain the meaning of the two great aspects. Among them, the two great aspects are divided into two parts, this is the great essence. Although people are distinguished by their positions, the essence does not increase or decrease with people. The next two sentences explain this reason. In the past, it did not arise in the position of ordinary beings, so it is not an increase; in the future, it will not cease in the position of Buddhahood, so it is not a decrease. The following sentence turns to explain this meaning. Constant, so it does not arise in the past; permanent, so it does not cease in the future. Since it is constant and permanent, its essence is ultimately like this from ordinary beings to sages.

Treatise: From the beginning, it has possessed all merits. Commentary: Next, clarify the great characteristic, there are two points in this: first, positively clarify the nature of virtue; then, re-explain through questions and answers. There are also two levels of meaning in the first point: first, clarify the characteristics of virtue; then, show the establishment of names. There are also three levels of meaning in the first point: first, generally state; then, separately explain; finally, summarize. This is the first level of meaning. The so-called great characteristic, all merits are originally complete on the self-nature of the great essence, not newly produced, so it is called the virtue of nature. Just like the eight virtues of water are inseparable from water.

Treatise: The so-called self-nature has the wisdom of original enlightenment, can illuminate all Dharmas, and has the meaning of freedom. Commentary: This is a separate explanation. The six sentences in the text show six kinds of virtuous characteristics. First, show the meaning of the illumination of original enlightenment; second, show the meaning of illuminating all Dharmas; third, show the meaning of illuminating without inversion; fourth, show the meaning of illuminating without inversion; fifth, clarify the meaning of self-nature being far away from delusion and defilement; sixth

顯凈德圓滿之義。后顯性德無遷之義。即由前前而有後后。以後后句顯前前義。

論。具足如是至不思議佛法　述曰。此總結也。性德塵沙皆即真體故云不離。無始相續故云不斷。共同一味故云不異。德義深廣名不思議。皆是覺法故名佛法。

論。乃至滿足至如來法身　述曰。已顯德相。次顯立名。舉廣就略故云乃至。顯具眾德故云滿足。更無所念云無所少。能攝果地如來萬德名如來藏。果德相顯為萬德依故名法身。

論。問曰上說至種種功德　述曰。上來正明性功德義。次下問答重顯。于中有二。初問。后答。此初也。謂執真體定離諸相故疑有此功德相也。

論。答曰至是故無二　述曰。下答有二。初明差別而無二。后顯無二而差別。此初也。文中三節。初顯眾德。雖復廣多同一味。如次釋所以。以無分別能取之心。又離分別所取之相。由無二取故同一味。下句總結。由同一味真如性故。是故前言無有二也。

論。復以何義至生滅相示　述曰。下顯無二而差別。于中有二。先略。后廣。此初也。文中四句。上半疑詞。既其不二以何說別。下半釋遣。以依生滅恒沙染法返此表示真德差別。且舉染本但言業識。據實通對一切染也。

論。此云何示　述曰。次下廣釋。于中有二。先

【現代漢語翻譯】現代漢語譯本：闡明顯現清凈功德圓滿的意義。之後闡明自性功德沒有變遷的意義。即由前一個意義而有後一個意義。以後一個意義的語句來彰顯前一個意義。

論：具足如是至不思議佛法述曰：這是總結。自性功德如塵沙般眾多，都即是真如本體，所以說『不離』。無始以來相續不斷，所以說『不斷』。共同具有一種體性，所以說『不異』。功德的意義深遠廣大，名為『不思議』。都是覺悟之法，所以名為『佛法』。

論：乃至滿足至如來法身述曰：已經闡明了功德的相狀。接下來闡明建立名稱。選取廣泛的意義而歸於簡略，所以說『乃至』。彰顯具足眾多功德，所以說『滿足』。心中不再有其他念頭，所以說『無所少』。能夠總攝果地如來的萬種功德，名為『如來藏』。果地的功德相狀顯現，是萬德所依之處，所以名為『法身』。

論：問曰上說至種種功德述曰：上面正是闡明自性功德的意義。接下來通過問答來重新闡明。其中有兩部分。首先是提問，然後是回答。這是提問部分。認為真如本體必定遠離各種相狀，所以懷疑是否有這些功德相狀。

論：答曰至是故無二述曰：下面的回答有兩部分。首先闡明差別而沒有二，然後闡明沒有二而有差別。這是第一部分。文中分為三個小節。首先彰顯眾多功德，雖然廣泛眾多，但都是同一種體性。依次解釋原因。因為沒有分別能取之心，又遠離分別所取的相狀。由於沒有能取和所取這二者，所以是同一種體性。下一句是總結。由於是同一種體性的真如自性，所以前面說沒有二。

論：復以何義至生滅相示述曰：下面闡明沒有二而有差別。其中有兩部分。先是簡略地說明，然後是詳細地解釋。這是簡略說明的部分。文中分為四句。上半部分是疑問詞。既然是不二，那麼用什麼來說明差別呢？下半部分是解釋和排除疑問。用依靠生滅的恒河沙數般的染污之法，來反過來表示真如功德的差別。姑且舉出染污的根本，只說是業識（karma-consciousness）。實際上是總括地對應一切染污。

論：此云何示述曰：接下來是詳細的解釋。其中有兩部分。先...

【English Translation】 English version: To elucidate the meaning of manifesting pure virtues and perfect completeness. Afterwards, to elucidate the meaning of intrinsic virtues being immutable. That is, the latter meaning arises from the former. The latter statement reveals the meaning of the former.

Treatise: 'Endowed with such...to inconceivable Buddha-dharmas' Commentary: This is a conclusion. Intrinsic virtues, as numerous as dust motes, are all identical to the true essence, hence 'not separate'. Continuously succeeding from beginningless time, hence 'uninterrupted'. Sharing a common essence, hence 'not different'. The meaning of virtue is profound and vast, hence 'inconceivable'. All are dharmas of enlightenment, hence 'Buddha-dharmas'.

Treatise: 'Even fulfilling...to the Tathagata's Dharmakaya' Commentary: Having elucidated the characteristics of virtue. Next, elucidating the establishment of names. Selecting the broad meaning and reducing it to the concise, hence 'even'. Manifesting the possession of numerous virtues, hence 'fulfilling'. No longer having other thoughts in mind, hence 'without lack'. Capable of encompassing the myriad virtues of the Tathagata's fruition, named 'Tathagatagarbha' (Tathagata's Womb). The characteristics of the fruition are manifest, being the basis of myriad virtues, hence named 'Dharmakaya' (Dharma Body).

Treatise: 'Question: The above says...to various merits' Commentary: The above precisely elucidates the meaning of intrinsic merits. Next, through questions and answers, to re-elucidate. Within this, there are two parts. First, the question. Second, the answer. This is the question part. Holding that the true essence is definitely separate from all characteristics, hence doubting whether there are these characteristics of merit.

Treatise: 'Answer: Therefore...there is no duality' Commentary: The following answer has two parts. First, elucidating difference without duality. Second, elucidating no duality with difference. This is the first part. Within the text, there are three sections. First, manifesting numerous virtues, although vast and numerous, they are of the same essence. Explaining the reason in order. Because there is no discriminating mind that can grasp, and also being apart from the characteristics that are grasped by discrimination. Because there is no dualistic grasping, hence it is of the same essence. The next sentence is a conclusion. Because it is the true essence of the same essence, therefore the previous statement said there is no duality.

Treatise: 'Furthermore, by what meaning...to show the characteristics of arising and ceasing?' Commentary: The following elucidates no duality with difference. Within this, there are two parts. First, a brief explanation. Second, a detailed explanation. This is the brief explanation part. Within the text, there are four sentences. The first half is a question. Since it is non-dual, then how can we speak of difference? The second half is an explanation and dispels doubt. Using the defiled dharmas, as numerous as the sands of the Ganges, which rely on arising and ceasing, to conversely indicate the differences in true virtues. For the time being, the root of defilement is mentioned, only saying 'karma-consciousness'. In reality, it generally corresponds to all defilements.

Treatise: 'How does this show?' Commentary: Next is the detailed explanation. Within this, there are two parts. First...

問。后顯。此問對染所示義也。

論。以一切法至實無于念　述曰。下答有三。初舉所迷之理。次對染以顯德。后結后以釋名。此初也。以一切法即心真如真非妄故。一切諸法實無念也。

論。而有妄心至光明義故　述曰。次下對染顯德。于中有二。先明對染別顯德相。后明對染顯具眾德。初中顯前六種德義即分為六。此初本覺智明義也。謂諸妄心不覺起念見諸境。故總說無明心性不起。是故即說智慧光明。

論曰。若心起見至法界義故　述曰。此即顯照諸法義也。若心起于妄見染者。有所見故有所不見。心性無此諸妄見。故即說顯照諸法義也。

論。若心有動非真識知　述曰。此即對明顯照無例義也。此中應言若心有動。非真識知。心性無動明是真實識知義故。以文略故。謂若心起九種妄動。非真識知。心性無動即說心性真識義故。

論。無有自性　述曰。此即對明。性離惑染義。此亦文略。若具應言。若心有動。無有自性。心性無動。即是自性清凈心義故。謂諸動念皆無自性。清凈心義也。

論。非常非樂非我非凈　述曰。此即對顯凈德圓備義。此中應言。若心有動。非常樂等。心性無動。即是常樂我凈義故。若心有動。輪六趣故非常。是行苦故非樂。惑所使故非我性。是

【現代漢語翻譯】問：后顯。此問對染所示義也。

論：以一切法至實無于念述曰：下答有三。初舉所迷之理。次對染以顯德。后結后以釋名。此初也。以一切法即心真如（Tathata，如實）真非妄故。一切諸法實無念也。

論：而有妄心至光明義故述曰：次下對染顯德。于中有二。先明對染別顯德相。后明對染顯具眾德。初中顯前六種德義即分為六。此初本覺（original enlightenment）智明義也。謂諸妄心不覺起念見諸境。故總說無明（ignorance）心性不起。是故即說智慧光明。

論曰：若心起見至法界（Dharmadhatu，一切法的總稱）義故述曰：此即顯照諸法義也。若心起于妄見染者。有所見故有所不見。心性無此諸妄見。故即說顯照諸法義也。

論：若心有動非真識知述曰：此即對明顯照無例義也。此中應言若心有動。非真識知。心性無動明是真實識知義故。以文略故。謂若心起九種妄動。非真識知。心性無動即說心性真識義故。

論：無有自性述曰：此即對明。性離惑染義。此亦文略。若具應言。若心有動。無有自性。心性無動。即是自性清凈心義故。謂諸動念皆無自性。清凈心義也。

論：非常非樂非我非凈述曰：此即對顯凈德圓備義。此中應言。若心有動。非常樂等。心性無動。即是常樂我凈義故。若心有動。輪六趣（six realms of existence）故非常。是行苦故非樂。惑所使故非我性。是

【English Translation】 Question: The following explains. This question is to show the meaning of countering defilements.

Treatise: 'Because all dharmas...are truly without thought.' Commentary: The answer below has three parts. First, it raises the principle of delusion. Second, it uses countering defilements to reveal virtues. Third, it concludes to explain the name. This is the first part. Because all dharmas are the true suchness (Tathata) of the mind, they are true and not false. Therefore, all dharmas are truly without thought.

Treatise: 'But there is deluded mind...therefore it is the meaning of light.' Commentary: Next, countering defilements reveals virtues. Within this, there are two parts. First, it clarifies the distinct characteristics of virtues by countering defilements. Second, it clarifies the complete virtues by countering defilements. The first part reveals the meaning of the original enlightenment (original enlightenment) wisdom and light, which is divided into six. It means that deluded minds arise from non-enlightenment, giving rise to thoughts and seeing all realms. Therefore, it is generally said that the nature of ignorance (ignorance) does not arise. Therefore, it is said to be the light of wisdom.

Treatise says: 'If the mind gives rise to views...therefore it is the meaning of the Dharmadhatu (Dharmadhatu).' Commentary: This is to reveal the meaning of illuminating all dharmas. If the mind gives rise to deluded views and is defiled, then there is something seen and something not seen. The nature of the mind does not have these deluded views. Therefore, it is said to be the meaning of illuminating all dharmas.

Treatise: 'If the mind has movement, it is not true knowledge.' Commentary: This is to reveal the meaning of incomparable illumination. Here, it should be said that if the mind has movement, it is not true knowledge. The nature of the mind without movement is the meaning of true knowledge. Because the text is abbreviated, it means that if the mind gives rise to nine kinds of deluded movements, it is not true knowledge. The nature of the mind without movement is said to be the meaning of the true knowledge of the mind.

Treatise: 'Without self-nature.' Commentary: This is to reveal the meaning of the nature being free from the defilements of delusion. This is also an abbreviation. If complete, it should be said that if the mind has movement, it has no self-nature. The nature of the mind without movement is the meaning of the self-nature pure mind. It means that all moving thoughts have no self-nature, which is the meaning of the pure mind.

Treatise: 'Not permanent, not joyful, not self, not pure.' Commentary: This is to reveal the meaning of the complete purity of virtues. Here, it should be said that if the mind has movement, it is not permanent, joyful, etc. The nature of the mind without movement is the meaning of permanence, joy, self, and purity. If the mind has movement, it revolves in the six realms of existence (six realms of existence), therefore it is not permanent. It is the suffering of action, therefore it is not joyful. It is driven by delusion, therefore it is not self-nature. It is

染故非凈。心性不動翻此四種。即是常樂我凈義也。

論。熱惱衰變則不自在　述曰。此則對顯性德無遷義。此亦應言。若心有動熱惱衰變。則不自在。心性無動。即是清涼不變自在義也。諸惑燒心故名熱惱。妄染遷故則名衰變。業果繫縛是不自在。心性不動則無此義。故說真如清涼不變自在義也。

論。乃至具有至相義示現　述曰。此舉諸染顯眾德相。言乃至者。總舉之詞。妄遍恒河沙。翻對此故真恒不動。即說真有過於恒河德相表示。

論。若有起至如來之藏　述曰。此即第三舉德以釋名。若心更起外念求之。即第三舉德以釋名。若心更起外念求之。即是不足故有少也。以心性中凈法滿足更無所求。云無所念。無所念故是凈滿足。即此一心德法滿故為凈法依名為法身。能攝如來清凈功德名如來藏。

論。複次真如至發大慈悲　述曰。上明體相。下顯用大。于中有二。初總明。后別釋。總中有二。初對果舉因。后牒因顯果。初中亦二。初悲。后智。悲中有三。初顯起用因。次因悲起行。后因悲立愿。此初也。諸佛如來本因地者。此明能起用大之人。即初發心凡夫人也。依因此人發用大故。發大慈悲者。此明所起用大之因。大悲發用大故。

論。修諸波羅蜜攝化眾生　述曰。此因悲立

【現代漢語翻譯】現代漢語譯本：被染污的緣故不是清凈的。心性不動搖，就能翻轉這四種顛倒。這就是常、樂、我、凈的真義。

論：熱惱、衰變，則不自在。述曰：這是爲了對照顯明自性功德沒有遷變的意義。這裡也應該說，如果心有動搖、熱惱、衰變，則不自在。心性沒有動搖，就是清涼、不變、自在的真義。各種迷惑燒灼內心，所以叫做熱惱。虛妄的染污遷流變化，就叫做衰變。業果的繫縛就是不自在。心性不動搖就沒有這些問題。所以說真如是清涼、不變、自在的真義。

論：乃至具有至相義示現。述曰：這是舉出各種染污來顯示眾多功德的相狀。說『乃至』，是總括之詞。妄念遍佈如恒河沙數，翻轉這些，真如恒常不動。這就是說真如具有勝過恒河沙數的功德相的表示。

論：若有起至如來之藏。述曰：這是第三次舉出功德來解釋名稱。如果內心再生起向外尋求的念頭，就是不足，所以說有『少』。因為心性中清凈的法已經圓滿具足，不再需要向外尋求，所以說『無所念』。因為無所念，所以是清凈圓滿。就是因為這一個心德法圓滿，所以作為清凈法的所依，名為法身。能夠攝持如來的清凈功德，名為如來藏（Tathagatagarbha，如來所具有的功德寶藏）。

論：複次真如至發大慈悲。述曰：上面說明了體和相，下面顯示作用廣大。其中有二部分，首先是總的說明，然後是分別解釋。總的說明中有二部分，首先是對照果位舉出因地，然後是依照因地顯示果位。首先的部分中也有二部分，首先是悲，然後是智。悲的部分中有三部分，首先是顯示發起作用的因，其次是因悲心而發起行動，最後是因悲心而立下誓願。這是第一部分。諸佛如來本因地者，這是說明能夠發起廣大作用的人，就是最初發心的凡夫。依靠這個人發起廣大作用的緣故，發大慈悲者，這是說明所發起廣大作用的因，大悲發起廣大作用的緣故。

論：修諸波羅蜜攝化眾生。述曰：這是因為悲心而立下

【English Translation】 English version: Being defiled, it is not pure. If the nature of mind does not move, it can reverse these four inversions. This is the true meaning of permanence, bliss, self, and purity.

Treatise: Heat, affliction, decay, then not being at ease. Commentary: This is to contrast and clearly show the meaning of inherent virtue without change. It should also be said here that if the mind has movement, heat, affliction, and decay, then it is not at ease. If the nature of mind does not move, it is the meaning of coolness, immutability, and ease. Various delusions burn the mind, hence the name 'heat, affliction'. False defilements change and transform, hence the name 'decay'. The bondage of karmic consequences is not being at ease. If the nature of mind does not move, there are none of these problems. Therefore, it is said that true suchness (Tathata) is the meaning of coolness, immutability, and ease.

Treatise: Even possessing the meaning of ultimate characteristics is manifested. Commentary: This cites various defilements to show the characteristics of numerous virtues. Saying 'even', is a general term. False thoughts pervade like the sands of the Ganges River. Reversing these, true suchness is eternally unmoving. This is to say that true suchness has the manifestation of virtuous characteristics surpassing the sands of the Ganges River.

Treatise: If there is arising to the Tathagatagarbha (如來之藏, the womb of the Tathagata). Commentary: This is the third time citing virtue to explain the name. If the mind further arises with external thoughts seeking it, it is insufficient, hence it is said to have 'lack'. Because the pure dharma in the nature of mind is already fully complete, there is no need to seek externally, hence it is said 'no thought'. Because there is no thought, it is pure and complete. It is because this one mind's virtue and dharma are complete, so it serves as the basis for pure dharma, named Dharmakaya (法身, Dharma Body). Being able to gather the pure merits of the Tathagata (如來, Thus Come One), it is named Tathagatagarbha (如來之藏, the womb of the Tathagata).

Treatise: Furthermore, true suchness to generating great compassion. Commentary: Above explained the substance and characteristics, below shows the greatness of function. Within this, there are two parts, first a general explanation, then a separate explanation. Within the general explanation, there are two parts, first contrasting the fruit position to cite the causal ground, then according to the causal ground showing the fruit position. Within the first part, there are also two parts, first compassion, then wisdom. Within the compassion part, there are three parts, first showing the cause of initiating function, second initiating action because of compassion, and last establishing vows because of compassion. This is the first part. 'All Buddhas and Tathagatas in their original causal ground', this explains the person who can initiate great function, which is the ordinary person who initially generates the aspiration. Relying on this person initiating great function, 'generating great compassion', this explains the cause of the initiated great function, because great compassion initiates great function.

Treatise: Cultivating all the Paramitas (波羅蜜, perfections) to gather and transform sentient beings. Commentary: This is establishing

行也。修諸波羅蜜。顯六度行。攝化眾生。明四攝行。皆為利他而修行也。即以利他而為自利。是故此中二利具足。

論。立大誓願至盡于未來　述曰。此因悲立愿也。盡欲度脫等眾生者。廣大愿也。亦限劫數等者。長時愿也。

論。以取眾生至不取眾生相　述曰。自下明智。于中有二。初顯自他同體之智。后釋同體智之所由。此初也。以取眾生如己身者。顯得攝他同己想也。而亦不取眾生相者。不見身外有眾生也。由平等智以取眾生如己之身故。雖起愿度諸眾生。而亦不取眾生之相。

論。此以何義至真如平等　述曰。此顯自他同體所以。此以何義者責其自也。無別所以。謂如實知自他同真無有別體。何見身外別有眾生。亦于自身尚不見故。

論。以有如是至見本法身　述曰。自下第二牒因顯果。于中亦二。初顯用體。后明用相。此初也。以有如是大方便智者。牒前顯果之因。除滅無明見本法身者。舉因所顯之果。大方便者。即前所起大悲行愿體正名方。助道名便。智謂自他同真之智。以有如是大悲智故。無明除滅法身了果究竟顯現。是故名為見本法身。

論。自然而有至遍一切處　述曰。下顯用相。于中有二。初明用染廣。后明用無相。此初也。自然等者。明用染也。與真等者。

顯用廣也。妙用難測名不思議。用相巨多名種種用。任運起用名自然有。是則依前法身之體不待作意。任運起相難思業用。用依真起。故同真如等遍一切。

論。又亦無明有至故說為用　述曰。此明用無相也。又亦無有用可後者。此標無相也。何以故者。責無相義。佛具三身秉現諸相。如何乃言無用相耶。下答意云。若廢機感。如來唯是妙理本智最勝實義。更無應化生滅等相。但隨緣用。用即無用。用即無用。如水即波。即用常寂。故云。諸佛唯是法身離施作等。雖真理妙智本來常湛。隨機感而應益用無邊。即寂常用。故云但隨眾生得益說為用等。

論。此用有二種　述曰。次下別顯。于中有二。初標。后釋。此初也。

論。云何為二至不能盡智故　述曰。下釋有二。初正顯用相。后問答釋疑。前中亦二。初直顯用相。後重牒分別。前中又二。先明應身。后報身。此初也。凡夫二乘起心分別而見佛者。依于分別事識見也。此識不知諸境唯心。執有外境。凡夫二乘未離此識而見佛身。依此粗識分別佛身。但見應身粗色之相。不見報身微妙色相。是故風小心所見者名為應身。以不知下釋見粗。所以所見佛相皆是梨耶轉識所現。謂由事識厭苦忻滅。愿求見佛熏習力故。即依轉識所有現識而現佛身凈勝境界

【現代漢語翻譯】現代漢語譯本：顯現的作用廣大無邊。精妙的作用難以測度，稱為不可思議。作用的形態繁多，稱為種種作用。任由其自然執行而產生作用，稱為自然有。這就是說，依靠先前的法身（Dharmakaya，佛的法性之身）之本體，無需刻意造作，自然而然地產生各種形態，具有難以思議的業力作用。作用依真如（Tathata，事物的真實如是之性）而生起，因此與真如一樣遍及一切。

論：又因為有無明（Avidya，對事物真相的無知）的作用，所以說為用。述曰：這說明作用是沒有固定相狀的。『又亦無有用可後者』，這表明沒有相狀。『何以故者』，責問沒有相狀的含義。佛具有法身、報身（Sambhogakaya，佛的報償之身）、應身（Nirmanakaya，佛的化身）三身，顯現各種相狀，為什麼說沒有作用的相狀呢？下面的回答意思是說，如果廢棄了機感（眾生根機與佛的感應），如來（Tathagata，佛的稱號之一）就只是妙理、本智（原始的智慧）、最殊勝的真實意義，不再有應化生滅等相。只是隨著因緣而起作用，作用即是沒有作用。作用即是沒有作用，如同水即是波浪，即作用常處於寂靜狀態。所以說，諸佛只是法身，遠離施作等行為。雖然真理妙智本來常處於湛然寂靜的狀態，但隨著眾生的根機感應而應化利益，作用無邊無際，即寂靜而常用。所以說，只是隨著眾生獲得利益而說為作用等等。

論：此作用有兩種。述曰：接下來分別顯示作用。其中有兩種，先標示，后解釋。這是最初的標示。

論：云何為二至不能盡智故述曰：下面解釋有兩種作用。首先是正面顯示作用的相狀，然後是問答解釋疑問。前面顯示作用相狀的部分又分為兩部分，先直接顯示作用的相狀，然後是重複說明和分別。前面的部分又分為兩部分，先說明應身，后說明報身。這是最初的部分。凡夫和二乘（聲聞和緣覺）生起分別心而見佛，是依據分別事識而見到的。這種識不瞭解諸境唯心（一切境界皆是心識的顯現），執著于有外境。凡夫和二乘沒有脫離這種識而見到佛身，依據這種粗淺的識來分別佛身，只能見到應身粗糙的色相，見不到報身微妙的色相。因此，風小心（心量狹小）所見到的佛身稱為應身。用『以不知下釋見粗』來解釋所見到的粗糙。所以，所見到的佛相都是阿賴耶識（Alaya-vijñana，第八識，含藏一切種子）轉識所顯現的。這是因為事識厭惡痛苦，欣求寂滅，願意見到佛，這種熏習的力量，就依據轉識所有現識而顯現佛身清凈殊勝的境界。

【English Translation】 English version: The manifested function is vast and boundless. The subtle function is difficult to fathom, and is called 'inconceivable'. The forms of function are numerous, and are called 'various functions'. Allowing it to operate naturally and produce function is called 'naturally existing'. This means that relying on the previous essence of the Dharmakaya (the body of the Buddha's Dharma nature), without deliberate effort, various forms naturally arise, possessing inconceivable karmic power. Function arises based on Suchness (Tathata, the true nature of things as they are), therefore it pervades everything like Suchness.

Treatise: Moreover, because of the function of ignorance (Avidya, ignorance of the true nature of things), it is said to be 'function'. Commentary: This explains that function has no fixed characteristics. 'Moreover, there is no function that can be retained later,' this indicates the absence of characteristics. 'Why is this so?' This questions the meaning of the absence of characteristics. The Buddha possesses the Trikaya (three bodies of Buddha): Dharmakaya, Sambhogakaya (the enjoyment body of the Buddha), and Nirmanakaya (the emanation body of the Buddha), manifesting various forms, so why is it said that there is no form of function? The answer below means that if the interaction between the potential of sentient beings and the Buddha's response is abandoned, the Tathagata (one of the titles of the Buddha) is only the wonderful principle, original wisdom, and the most supreme true meaning, and no longer has the forms of emanation, birth, and death. It only functions according to conditions, and function is no function. Function is no function, just as water is waves, that is, function is always in a state of stillness. Therefore, it is said that the Buddhas are only the Dharmakaya, apart from actions such as giving. Although the wonderful wisdom of truth is originally always in a state of serene stillness, it responds and benefits according to the potential of sentient beings, and its function is boundless, that is, stillness is constant function. Therefore, it is said that it is only said to be function as sentient beings receive benefits, and so on.

Treatise: This function has two types. Commentary: Next, the functions are shown separately. Among them, there are two types, first the indication, then the explanation. This is the initial indication.

Treatise: What are the two types to the inability to exhaust wisdom? Commentary: The following explains the two types of function. First, the characteristics of function are shown directly, and then questions and answers explain the doubts. The part showing the characteristics of function is further divided into two parts, first directly showing the characteristics of function, and then repeating the explanation and distinction. The previous part is further divided into two parts, first explaining the Nirmanakaya, and then explaining the Sambhogakaya. This is the initial part. Ordinary people and the two vehicles (Shravakas and Pratyekabuddhas) who give rise to discriminating minds and see the Buddha, see based on the discriminating consciousness of affairs. This consciousness does not understand that all realms are only mind (all realms are manifestations of consciousness), and clings to the existence of external realms. Ordinary people and the two vehicles have not separated from this consciousness and see the Buddha's body, and based on this coarse consciousness to discriminate the Buddha's body, they can only see the coarse form of the Nirmanakaya, and cannot see the subtle form of the Sambhogakaya. Therefore, the Buddha's body seen by those with small minds is called the Nirmanakaya. 'Using '以不知下釋見粗' to explain the coarseness of what is seen.' Therefore, the Buddha's forms that are seen are all manifested by the Alaya-vijñana (the eighth consciousness, containing all seeds) transformed consciousness. This is because the consciousness of affairs is disgusted with suffering and rejoices in extinction, and wishes to see the Buddha, and this power of cultivation manifests the pure and supreme realm of the Buddha's body based on all the present consciousness of the transformed consciousness.

。此人不知轉識現佛。謂佛外從兜天來。不達色即舉體是心無有分齊。執色離心而取佛身份齊。但有丈六色相。以不能知分齊之色即無分齊。是故名為不盡知也。

論。二者依于至名為報身　述曰。下顯報身。于中有三。初約識舉人。明其所見。次正顯依心二報之相。后顯果因釋顯報名。此初也。十解已上諸菩薩等依于業識發能見智。即依此智見佛報身。故說依于業識見也。非謂業識即是能見。此識微細未能見故。

論。身有無量色至無量好　述曰。下顯報相。于中有二。初正報。后依報。此初也。身無分齊云無量色有。依色有相。相亦無量。依相有好。好亦無盡相以表德。令人敬德而唸佛。好為嚴身。令人愛樂而親近。故說佛身有相好等。

論。所住依果至不毀不失　述曰。此顯依報。言依果者。即所依土。能依正報無有邊故。所住依果有無量。池臺樓觀七珍百寶。若人若物種種莊嚴不同。化土分齊之色隨所樂現。即無有邊。皆遍法界互融無礙。故無究盡離分齊相。隨其業行所感何相而所應者即皆常住。故非如非出三災毀壞惡人損失。

論。如是功德至說為報身　述曰。此續果由因釋報名也。如是依正功德報相無障無礙。不思議事皆因六度深行之熏。及由本覺不思議熏內外二因之所成就。

【現代漢語翻譯】現代漢語譯本：此人不知道轉變的識（vijñāna）（意識）即是顯現的佛，認為佛是從兜率天（Tuṣita）（欲界天之一，彌勒菩薩的居所）來的。不明白色（rūpa）（物質現象）的全體就是心，沒有界限。執著於色離開心而取佛身的分齊，只看到丈六（約合一丈六尺）的色相。因為不能知道有分齊的色即是無分齊的，所以叫做不盡知。

論：二是依于至名為報身

述曰：下面顯示報身（saṃbhogakāya）（佛的受用身）。其中有三點：首先，從識的角度舉例說明人，闡明他們所見；其次，正式闡明依心二報之相；最後，闡明果由因生，解釋報身的名稱。這是第一點。十地（daśabhūmi）（菩薩修行的十個階段）以上的諸菩薩等，依靠業識（karma-vijñāna）（行為產生的意識）而生髮能見之智，即依靠此智慧見到佛的報身，所以說依靠業識見。並非說業識就是能見，因為此識微細，不能見。

論：身有無量色至無量好

述曰：下面顯示報身之相。其中有二點：首先是正報（佛的身體），然後是依報（佛所居住的環境）。這是第一點。身無分齊，說的是無量色有。依靠色有相，相也無量。依靠相有好，好也無盡。相用來表彰功德，令人敬佩功德而唸佛。好用來莊嚴身體，令人喜愛而親近。所以說佛身有相好等。

論：所住依果至不毀不失

述曰：這顯示的是依報。所說的依果，就是所依之土（佛所居住的凈土）。能依的正報沒有邊際，所以所住的依果有無量。池臺樓觀，七珍百寶，若人若物，種種莊嚴各不相同。化土（佛所教化的國土）有分齊的色，隨著所喜好的而顯現，即沒有邊際。都遍佈法界，互相融合而沒有障礙，所以沒有窮盡，離開分齊之相。隨著其業行所感應的何種相，所應現的即都常住。所以不會像非想非非想處天（Naisaṃjñānāsaṃjñāyatana）（三界天的最高處）一樣，經歷三災（火災、水災、風災）的毀壞，也不會被惡人所損失。

論：如是功德至說為報身

述曰：這是繼續闡述果由因生，解釋報身的名稱。如此依報正報的功德報相，沒有障礙，沒有阻礙，不可思議之事，都是因為六度（pāramitā）（佈施、持戒、忍辱、精進、禪定、智慧）深行的熏習，以及由本覺（本來具有的覺悟）不可思議的熏習，內外二因所成就。

【English Translation】 English version: This person does not know that the transformed consciousness (vijñāna) is the manifested Buddha, believing that the Buddha comes from the Tuṣita Heaven (a heaven in the desire realm, the abode of Maitreya Bodhisattva). They do not understand that the entirety of form (rūpa) is mind, without limits. They cling to form as separate from mind and grasp at the limited aspects of the Buddha's body, only seeing the form of one 'zhang liu' (approximately one 'zhang' and six 'chi'). Because they cannot know that limited form is limitless, they are called 'not fully knowing'.

Treatise: Secondly, relying on the ultimate is called the Reward Body (saṃbhogakāya).

Commentary: The following reveals the Reward Body. Within this, there are three points: First, it uses consciousness to exemplify people, clarifying what they see; second, it formally elucidates the characteristics of the two rewards based on mind; and third, it elucidates that the fruit arises from the cause, explaining the name of the Reward Body. This is the first point. Bodhisattvas of the Tenth Ground (daśabhūmi) and above rely on karma-consciousness (karma-vijñāna) to generate the wisdom of seeing, that is, they rely on this wisdom to see the Reward Body of the Buddha, so it is said to see by relying on karma-consciousness. It is not that karma-consciousness is the ability to see, because this consciousness is subtle and cannot see.

Treatise: The body has limitless colors, up to limitless excellences.

Commentary: The following reveals the characteristics of the Reward Body. Within this, there are two points: First is the primary reward (the Buddha's body), and then the secondary reward (the environment in which the Buddha resides). This is the first point. The body has no limits, which means there are limitless colors. Relying on color, there are forms, and the forms are also limitless. Relying on form, there are excellences, and the excellences are also endless. Forms are used to represent virtues, causing people to admire the virtues and be mindful of the Buddha. Excellences are used to adorn the body, causing people to love and draw near. Therefore, it is said that the Buddha's body has forms and excellences.

Treatise: The dwelling, the dependent fruit, is neither destroyed nor lost.

Commentary: This reveals the dependent reward. The so-called dependent fruit is the land on which one relies (the pure land where the Buddha resides). Because the primary reward that relies on it has no boundaries, the dwelling, the dependent fruit, is limitless. Ponds, terraces, pavilions, seven treasures, hundreds of jewels, people, objects, all kinds of adornments are different. The limited colors of the transformed land manifest according to what is liked, that is, there are no boundaries. They all pervade the Dharma Realm, interpenetrate without obstruction, so there is no end, and they are apart from the characteristics of limitation. According to what kind of form is sensed by their karmic actions, what should appear is permanent. Therefore, it will not be like the Heaven of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana) (the highest of the three realms), which experiences the destruction of the three calamities (fire, water, wind), nor will it be lost by evil people.

Treatise: Such merits are said to be the Reward Body.

Commentary: This continues to explain that the fruit arises from the cause, explaining the name of the Reward Body. Such merits of the dependent and primary rewards, without obstruction, without hindrance, inconceivable matters, are all due to the deep practice of the six perfections (pāramitā) (generosity, morality, patience, diligence, concentration, wisdom) and the inconceivable influence of the original enlightenment (the inherent enlightenment), accomplished by the two causes, internal and external.

樂相圓備故得報名。

論。複次凡夫所見至說為應身　述曰。次下第二重牒分別。于中有二。先應。后報。此初也。前明報身。通依凡小所見而說。今欲簡凡異小。所見重顯應身。二乘見佛是聖人身。凡夫見者六道各異。皆非出世相同苦諦。是故名為非受樂相。果不稱因。說之為應。

論。又初發意至法身位故　述曰。下顯報身。于中有二。先明地前所見。后顯地上所見。此初也。前明報身通地前後所見而說。今欲簡比異於證故重明報身。十解已上依比觀門見真如理。故言深信真如理也。以非親證是相似覺。言少分見。以見真如異凡小。故知色相等元來去等。以依比觀而得深解。未入法身證真位故。而此菩薩由分別也。

論。若得心至遞相見故　述曰。此顯地上所見也。若得凈心所見微妙用轉勝者。此明見勝。用相過前而於地地用亦轉增。故云轉勝。乃至菩薩究竟者。此明見極。盡地菩薩見佛報身相。身相極名見究竟。金剛後心離於業相更則不見。故離業識則無見相。所依既無能依無。故謂離業識即名諸佛。諸佛唯是真如法身無有彼此色相可見。故離業識無見相也。

論。問曰至能現色相　述曰。上顯用相。次下釋疑。于中問答。此問也。若謂法身無色相者。云何能現報化色相。

論

【現代漢語翻譯】樂相圓備故得報名。（因為佛陀的快樂之相圓滿具備，所以才被稱為報身。）

論：複次，凡夫所見至說為應身。（論：再次說明，凡夫所見之佛，被說為應身。）述曰：次下第二重牒分別。于中有二。先應。后報。此初也。前明報身。通依凡小所見而說。今欲簡凡異小。所見重顯應身。二乘見佛是聖人身。凡夫見者六道各異。皆非出世相同苦諦。是故名為非受樂相。果不稱因。說之為應。（述曰：下面第二次詳細地分辨。其中有二，先說應身，后說報身。這是開始。前面說明報身，是根據凡夫和小乘所見而說。現在想要區分凡夫和小乘的不同，所以再次顯明應身。二乘所見之佛是聖人的身相，凡夫所見則因六道輪迴而各不相同，都不是出世間相同的苦諦。因此，這被稱為『非受樂相』，果不符合因，所以說這是應身。）

論：又初發意至法身位故。（論：又從初發菩提心到證得法身位，所見不同。）述曰：下顯報身。于中有二。先明地前所見。后顯地上所見。此初也。前明報身通地前後所見而說。今欲簡比異於證故重明報身。十解已上依比觀門見真如理。故言深信真如理也。以非親證是相似覺。言少分見。以見真如異凡小。故知色相等元來去等。以依比觀而得深解。未入法身證真位故。而此菩薩由分別也。（述曰：下面顯明報身。其中有二，先說明菩薩于登地前所見，后說明菩薩于登地后所見。這是開始。前面說明報身，是通指登地前後所見而說。現在想要區分相似證悟和真實證悟的不同，所以再次說明報身。十信位的菩薩以上，依靠比量觀門見到真如之理，所以說深信真如之理。因為不是親自證悟，而是相似的覺悟，所以說是少分見。因為所見真如不同於凡夫和小乘，所以知道色相等本來無來去等。這是依靠比量觀而得到的深刻理解。因為還沒有進入法身，證得真如之位，所以這些菩薩是通過分別而理解的。）

論：若得心至遞相見故。（論：如果得到凈心，所見微妙之用會更加殊勝，從而可以互相見到。）述曰：此顯地上所見也。若得凈心所見微妙用轉勝者。此明見勝。用相過前而於地地用亦轉增。故云轉勝。乃至菩薩究竟者。此明見極。盡地菩薩見佛報身相。身相極名見究竟。金剛後心離於業相更則不見。故離業識則無見相。所依既無能依無。故謂離業識即名諸佛。諸佛唯是真如法身無有彼此色相可見。故離業識無見相也。（述曰：這顯明瞭登地菩薩所見。如果得到凈心，所見微妙之用會更加殊勝，這說明見解殊勝，作用超過以前，而且在每一地，作用都會增加，所以說『轉勝』。乃至菩薩究竟位，這說明見解達到極致。盡地的菩薩見到佛的報身相，身相達到極致，名為見究竟。金剛喻定後心，遠離了業相，就再也見不到任何東西。所以說，離開了業識，就沒有見相。所依既然沒有，能依也沒有。所以說，離開了業識，就名為諸佛。諸佛唯是真如法身，沒有彼此的色相可見，所以離開了業識就沒有見相。）

論：問曰至能現色相。（論：問：如果法身沒有色相，怎麼能顯現報身和應身的色相呢？）述曰：上顯用相。次下釋疑。于中問答。此問也。若謂法身無色相者。云何能現報化色相。（述曰：上面顯明瞭作用之相，下面解釋疑問。其中有問答。這是提問。如果說法身沒有色相，那麼怎麼能夠顯現報身和化身的色相呢？)

【English Translation】 Because the aspect of bliss is perfectly complete, it is named the Reward Body (Sambhogakaya).

Treatise: Furthermore, what ordinary beings see is said to be the Transformation Body (Nirmanakaya). Commentary: The following is the second detailed explanation, with two aspects: first, the Transformation Body, and then the Reward Body. This is the beginning. The previous explanation of the Reward Body was based on what ordinary beings and Hinayana practitioners see. Now, to distinguish ordinary beings from Hinayana practitioners, the Transformation Body is re-emphasized. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) see the Buddha as a holy person, while ordinary beings see different forms according to the six realms of existence. None of these are the same as the suffering truth of transcending the world. Therefore, it is called 'not receiving the aspect of bliss.' The result does not match the cause, so it is said to be the Transformation Body.

Treatise: Moreover, from the initial aspiration to the attainment of the Dharmakaya position... Commentary: The following reveals the Reward Body, with two aspects: first, what is seen before reaching the Bhumis (stages of a Bodhisattva), and then what is seen after reaching the Bhumis. This is the beginning. The previous explanation of the Reward Body was general, referring to what is seen before and after reaching the Bhumis. Now, to distinguish between similar understanding and true realization, the Reward Body is re-emphasized. Those above the tenth understanding rely on comparative observation to see the principle of Suchness (Tathata), hence the saying 'deeply believe in the principle of Suchness.' Because it is not a personal realization but a similar awakening, it is said to be 'seeing a small part.' Because seeing Suchness is different from ordinary beings and Hinayana practitioners, they know that form and other phenomena originally have no coming or going. This is a deep understanding obtained through comparative observation. Because they have not entered the Dharmakaya and attained the position of true realization, these Bodhisattvas understand through discrimination.

Treatise: If one obtains a pure mind, the subtle functions seen will become more excellent, so they can see each other. Commentary: This reveals what is seen on the Bhumis. If one obtains a pure mind, the subtle functions seen will become more excellent. This indicates the excellence of the vision, with functions surpassing the previous ones, and increasing in each Bhumi, hence the saying 'becoming more excellent.' Up to the ultimate Bodhisattva, this indicates the extreme of the vision. Bodhisattvas on the final Bhumi see the Reward Body of the Buddha. The extreme of the body's form is called the ultimate vision. After the Vajra Samadhi mind, one is separated from the aspect of karma and sees nothing more. Therefore, it is said that without the consciousness of karma, there is no aspect of seeing. Since the basis of reliance is absent, the ability to rely is also absent. Therefore, it is said that being separated from the consciousness of karma is called all Buddhas. All Buddhas are only the Dharmakaya of Suchness, without any mutual forms or appearances to be seen. Therefore, without the consciousness of karma, there is no aspect of seeing.

Treatise: Question: If the Dharmakaya has no form, how can it manifest the forms of the Reward Body and the Transformation Body? Commentary: The above revealed the aspect of function. The following explains the doubt, with a question and answer. This is the question. If it is said that the Dharmakaya has no form, how can it manifest the forms of the Reward Body and the Transformation Body?

。答曰至能現於色　述曰。下答有二。先釋法身能現。后釋所現之色。前中亦二。先總舉。后別成。此初也。謂此法身即是報化色家之體。故能現色。若非色體。不名法身。色德名法。自體名身。是故法身名為色體。

論。所謂從本至遍一切處　述曰。此別成也。從本已來色心不二者。總標所現色不異心。謂從因至據本而言色心不二。既因中色以心為體。故報化色不異真心。以色性即智等者。明色即心。顯前不二。以彼報化色之本性即是本覺心智性故。而彼報化舉體是智。色相都盡。但云智身。以智性即色等者。明心即色。顯前不二。以心智性即是報化色體性故。說名法身。報化色法依心體故。遍於一切色相之處。

論。所現云色至而不相防　述曰。下釋法身所現之色。于中有二。初明所現無礙。后所現難思。此初也。先分齊者。此標無礙。以其法身無礙常遍故。所現色無斷無限。隨心已下顯無礙相。謂隨十方諸菩薩心能不無量勝妙報身無量莊嚴凈妙土相。各隨十地所見不同。皆無分齊而不相防者。顯無礙義。雖其所見皆遍法界。各差別相互不相妨。

論。此非心識至自在用義故　述曰。此名所現難思通外難也。謂外難云。凡言色者質礙為體分齊為相相妨為用。如何各別皆無分齊不相防耶。故此答

【現代漢語翻譯】答：至能現於色。述：下面回答分為兩部分。先解釋法身能夠顯現，后解釋所顯現的色。前者又分為兩部分，先總括，後分別成就。這是開始。意思是說法身就是報身和化身之色的本體，所以能夠顯現色。如果不是色的本體，就不能稱為法身。色的功德名為法，自體名為身。因此，法身名為色的本體。論：所謂從本至遍一切處。述：這是分別成就。『從本已來色心不二』，總標所現之色不異於心。意思是說，從因地到果地，就其根本而言，色和心是不二的。既然因地中的色以心為本體，所以報身和化身之色不異於真如心。『以色性即智等者』，說明色即是心，彰顯前面的不二。因為報身和化身之色的本性就是本覺心智的體性。而且報身和化身整體就是智慧，色相都消失了，只說是智身。『以智性即色等者』，說明心即是色，彰顯前面的不二。因為心智的體性就是報身和化身之色的體性，所以名為法身。報身和化身之色法依心體而存在，遍於一切色相之處。論：所現云色至而不相防。述：下面解釋法身所顯現的色。其中分為兩部分，先說明所現無礙，后說明所現難以思議。這是開始。『先分齊者』，這是標明無礙。因為法身無礙常遍，所以所現之色沒有斷絕，沒有界限。『隨心已下』，彰顯無礙之相。意思是說，隨著十方諸菩薩的心，能夠顯現無量勝妙的報身，無量莊嚴清凈美妙的國土之相，各自隨著十地的不同而所見不同。『皆無分齊而不相防者』，彰顯無礙之義。雖然他們所見都遍佈法界，各自差別，但相互不妨礙。論：此非心識至自在用義故。述：這是說明所現難以思議，用來駁斥外道的詰難。意思是說，外道詰難說：凡是稱為色，都是以質礙為本體，以分齊為相狀，以相互妨礙為作用。怎麼能各自沒有界限，互不相妨礙呢？所以這裡回答。

【English Translation】 Answer: 'The ultimate can manifest in form.' Commentary: The following answer has two parts. First, it explains that the Dharmakaya (法身) [Dharma body] can manifest; second, it explains the form that is manifested. The former also has two parts: first, a general statement; second, a specific accomplishment. This is the beginning. It means that this Dharmakaya (法身) [Dharma body] is the substance of the Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] forms, so it can manifest form. If it were not the substance of form, it could not be called Dharmakaya (法身) [Dharma body]. The merit of form is called Dharma, and the self-nature is called body. Therefore, the Dharmakaya (法身) [Dharma body] is called the substance of form. Treatise: 'So-called from the origin to pervading all places.' Commentary: This is the specific accomplishment. 'From the origin onwards, form and mind are not two,' generally indicates that the manifested form is not different from the mind. It means that from the causal ground to the ultimate ground, fundamentally speaking, form and mind are not two. Since the form in the causal ground takes the mind as its substance, the Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] forms are not different from the true mind. 'Because the nature of form is the same as wisdom,' clarifies that form is mind, revealing the previous non-duality. Because the inherent nature of the Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] forms is the nature of original enlightenment and wisdom. Moreover, the Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] entirely consist of wisdom; all aspects of form disappear, and it is only called the wisdom body. 'Because the nature of wisdom is the same as form,' clarifies that mind is form, revealing the previous non-duality. Because the nature of mind and wisdom is the very nature of the Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] forms, it is called Dharmakaya (法身) [Dharma body]. The Sambhogakaya (報身) [reward body] and Nirmanakaya (化身) [transformation body] Dharma exist dependent on the mind's substance, pervading all places of form. Treatise: 'The manifested form... without mutual obstruction.' Commentary: The following explains the form manifested by the Dharmakaya (法身) [Dharma body]. It has two parts: first, it explains that the manifested is unobstructed; second, it explains that the manifested is inconceivable. This is the beginning. 'First, the boundaries,' this indicates unobstructedness. Because the Dharmakaya (法身) [Dharma body] is unobstructed, constant, and pervasive, the manifested form is without cessation and without limit. 'Following the mind,' reveals the aspect of unobstructedness. It means that following the minds of the Bodhisattvas (菩薩) [enlightenment beings] in the ten directions, it can manifest immeasurable, supremely wonderful Sambhogakaya (報身) [reward bodies], and immeasurable, adorned, pure, and wonderful Buddha-land appearances, each differing according to the different levels of the ten Bhumis (地) [grounds]. 'All without boundaries and without mutual obstruction,' reveals the meaning of unobstructedness. Although what they see pervades the Dharma Realm (法界) [Dharma realm], they are each different but do not obstruct each other. Treatise: 'This is not the mind's consciousness... because of the meaning of unhindered function.' Commentary: This explains that the manifested is inconceivable, used to refute the difficulties of externalists. It means that externalists argue: whenever something is called form, it takes materiality and obstruction as its substance, boundaries as its characteristics, and mutual hindrance as its function. How can each be without boundaries and without mutual obstruction? Therefore, this is the answer.

云。非心識等。

論。複次顯示至色之與心　述曰。上顯法義別釋真如及生滅門顯非一義竟。自下第二。二門相對。會於入空顯不異義。于中有三。謂標釋結。此初也。將顯會相入空義故。故言顯示從生滅門入真如門。云何顯示推求五陰色之與心。色蘊名色。四蘊名心。推此五陰離真無體。故從生滅即入真也。

論。六塵境界畢竟無念　述曰。下釋有二。先觀色法。次觀心法。初也。謂彼六度有無對色。皆從心起。畢竟無體。離心之外無可念相。故言六塵畢竟無念。

論。以心無形相至終不可得　述曰。下顯觀心。于中有三。謂法喻合。此初也。六塵色法多現有像尚不可得。況心無形像而可得耶。由無形故即無住處。無住處故即無所有。故言十方求之終不可得。

論。如人迷故至方實不轉　述曰。此舉喻也。

論。眾生亦爾至心實不動　述曰。此法合也。推求動念已滅未生中無所住。無所住故則無有起。故知心性實不動也。

論。若能觀察至入真如門故　述曰。此後總結。即得隨順是顯信位。若能觀察得方便觀入真如者。若至初地得正觀也。

論。對治耶執者至則無耶執　述曰。上來已明顯示正義。次下第二對治邪執。于中有二。初就本總標。后顯別明除障。此初也。謂

【現代漢語翻譯】現代漢語譯本云。並非心識等。

論。再次顯示乃至色與心　述曰。上面已經顯示了法義，分別解釋了真如和生滅門，闡明了非一的意義。從這裡開始是第二部分，將真如門和生滅門相對照，會歸於空性，闡明不二的意義。其中有三個部分，分別是標示、解釋和總結。這是第一部分。爲了顯示會相入空的意義，所以說顯示從生滅門進入真如門。如何顯示呢？推求五蘊，即色蘊與心蘊。色蘊名為色，其餘四蘊名為心。推求這五蘊，離開真如就沒有自體。所以從生滅門就進入真如了。

論。六塵境界畢竟無念　述曰。下面解釋分為兩部分，先觀察色法，再觀察心法。這是第一部分。所說的六度有無對色，都是從心而起，畢竟沒有自體。離開心之外，沒有可以唸的相狀。所以說六塵畢竟無念。

論。以心無形相乃至終不可得　述曰。下面顯示觀察心。其中有三個部分，分別是法、比喻和合。這是第一部分。六塵色法大多顯現有形象，尚且不可得，何況心沒有形像而可以得到呢？因為沒有形，所以沒有住處。沒有住處，所以一無所有。所以說在十方尋求，最終也不可得。

論。如人迷故乃至方實不轉　述曰。這是舉比喻。

論。眾生亦爾乃至心實不動　述曰。這是法和比喻的結合。推求動念，已滅、未生，中間無所住。無所住，所以沒有生起。所以知道心性實際上是不動的。

論。若能觀察乃至入真如門故　述曰。這是最後的總結。就能隨順，這是顯示信位。如果能夠觀察，得到方便觀，進入真如，如果到了初地，就得到正觀了。

論。對治耶執者乃至則無耶執　述曰。上面已經闡明了顯示正義。接下來是第二部分，對治邪執。其中有兩部分，先就根本總標，然後顯示分別闡明，去除障礙。這是第一部分。所說的是

【English Translation】 English version Cloud. Not mind-consciousness, etc.

Treatise: Furthermore, it shows... to form and mind. Commentary: The above has shown the meaning of the Dharma, separately explaining Suchness (Tathata) and the Gate of Birth and Death, clarifying the meaning of non-duality. From here begins the second part, contrasting the Gate of Suchness and the Gate of Birth and Death, converging on emptiness, clarifying the meaning of non-difference. There are three parts: indication, explanation, and conclusion. This is the first part. In order to show the meaning of converging on emptiness, it is said that it shows entering the Gate of Suchness from the Gate of Birth and Death. How is it shown? By investigating the five aggregates (skandhas), namely the form aggregate (rupa-skandha) and the mind aggregate. The form aggregate is called 'form,' and the other four aggregates are called 'mind.' Investigating these five aggregates, without Suchness, there is no self-nature. Therefore, from the Gate of Birth and Death, one enters Suchness.

Treatise: The realm of the six sense objects is ultimately without thought. Commentary: The explanation below is divided into two parts: first, observing form; second, observing mind. This is the first part. The so-called six degrees of existence and non-existence in relation to form all arise from the mind and ultimately have no self-nature. Apart from the mind, there is no aspect that can be thought of. Therefore, it is said that the six sense objects are ultimately without thought.

Treatise: Because the mind has no form, it is ultimately unattainable. Commentary: The following shows the observation of the mind. There are three parts: Dharma, analogy, and combination. This is the first part. The form of the six sense objects mostly manifests with an image, yet it is still unattainable. How much more so is the mind, which has no form, attainable? Because it has no form, it has no dwelling place. Because it has no dwelling place, it is without anything. Therefore, it is said that seeking it in the ten directions, it is ultimately unattainable.

Treatise: Just as a person is deluded... and the direction does not actually turn. Commentary: This is giving an analogy.

Treatise: Sentient beings are also like this... and the mind is actually unmoving. Commentary: This is the combination of Dharma and analogy. Investigating the moving thought, in the already ceased and not yet arisen, there is no dwelling place. Because there is no dwelling place, there is no arising. Therefore, know that the nature of the mind is actually unmoving.

Treatise: If one can observe... then one enters the Gate of Suchness. Commentary: This is the final conclusion. One can then accord with it, which shows the stage of faith. If one can observe and attain the expedient observation to enter Suchness, and if one reaches the first ground (bhumi), one attains the correct observation.

Treatise: To counteract erroneous attachments... then there will be no erroneous attachments. Commentary: The above has already clarified the showing of the correct meaning. Next is the second part, counteracting erroneous attachments. There are two parts: first, a general indication based on the root; then, showing separate clarifications to remove obstacles. This is the first part. What is said is

依分別我見之上起于分別迷教邪執。既依我見起于邪執故。離我見邪執即亡。根斷枝亡。理恒教故。

論。是我見有二種至人我見　述曰。次下第二別明除障。于中有二。初對治離。后究竟離。初中有二。初標數別名。后別辨其相。此初也。計有總相宰主之者名人我見。計一切法各有實體名法我見。然此二見各有二種。任運起者名為俱生。邪思起者名為分別。今此所說分別起者。皆迷正教而生起故。

論。人我見者至說有五種　述曰。次下辨相。于中有二。初明人我。后明法我見。初中亦二。初總標。后別釋。此初也。然此人我唯佛法內學大乘人凡夫所起。是故下文皆舉迷。于大乘教起故。依凡夫說五我見。

論。云何為五至猶如虛空　述曰。次下別釋。別釋五見。即分為五。一一文中皆有三義。初明起執之由。次正明執相。后顯對治。此初我見雲中起執之由也。此般若等經文為破執相好身為真佛者。故說法身寂寞無相如虛空也。

論。以不知至是如來法　述曰。此正明執相也。謂諸凡愚不了教意。則謂虛空是佛法體。是則以喻而為法也。

論。云何對治至體無不實　述曰。下明對治。于中有二。初明虛空非常遍有。后顯法身非有遍常。前中亦三。初立。次釋。后結。此初也。明虛空

【現代漢語翻譯】現代漢語譯本：由於執著于分別我見，才會產生對於迷誤教義的錯誤執著。既然是基於我見而產生的錯誤執著，那麼一旦脫離了我見，錯誤的執著自然就會消失。這就像是樹根斷了，樹枝自然枯萎一樣。真理是永恒不變的，而教義是不斷發展的。

論：我見有兩種，即人我見和法我見。述曰：接下來第二部分是分別闡明如何去除障礙，分為兩個部分。首先是對治和脫離，然後是究竟的脫離。第一部分又分為兩個部分，首先是標出數量和名稱，然後是分別辨析它們的相狀。這是第一部分。認為存在一個總體的、主宰一切的事物，這被稱為人我見。認為一切事物都各自具有實體，這被稱為法我見。然而，這兩種見解又各自有兩種：自然而然產生的，被稱為俱生；通過錯誤的思考產生的，被稱為分別。現在這裡所說的分別產生的，都是因為迷惑于正確的教義而產生的。

論：人我見有五種。述曰：接下來辨析相狀，分為兩個部分。首先是闡明人我見，然後是闡明法我見。第一部分又分為兩個部分，首先是總體的標示，然後是分別的解釋。這是第一部分。然而，這種人我見只有佛法內部學習大乘佛法的人和凡夫才會產生。因此，下文都舉例說明迷惑于大乘教義而產生的情況。依據凡夫的觀點，有五種我見。

論：什麼是五種我見？例如，認為法身就像虛空一樣。述曰：接下來分別解釋，將五種我見分為五個部分。每一個部分都包含三個方面的含義：首先是闡明產生執著的原因，然後是正面闡明執著的相狀，最後是揭示對治的方法。這是第一種我見，闡明了雲中產生執著的原因。這是因為《般若經》等經文是爲了破除那些執著于相好之身才是真佛的人，所以才說法身寂寞無相，如同虛空一樣。

論：因為不瞭解，所以認為虛空就是如來的法身。述曰：這是正面闡明執著的相狀。意思是說，那些凡夫愚昧之人不瞭解教義的真正含義，就認為虛空是佛法的本體。這就是用比喻來代替了佛法本身。

論：如何對治？要知道虛空並非永恒存在，而是普遍存在的。述曰：下面闡明對治的方法，分為兩個部分。首先是闡明虛空並非永恒存在，而是普遍存在的；然後是揭示法身並非有相，而是普遍永恒存在的。第一部分又分為三個部分：首先是立論，然後是解釋，最後是總結。這是第一部分，闡明虛空。

【English Translation】 English version: Due to clinging to the differentiated view of self (Atma-drishti), erroneous attachments to deluded teachings arise. Since these erroneous attachments arise based on the view of self, once the view of self is abandoned, the erroneous attachments will naturally disappear. This is like the roots of a tree being severed, causing the branches to wither. Truth is eternal and unchanging, while teachings are constantly evolving.

Treatise: There are two types of self-view: the view of self in persons (Pudgala-atma-drishti) and the view of self in phenomena (Dharma-atma-drishti). Commentary: The second part below separately explains how to remove obstacles, divided into two parts. First is the counteraction and detachment, and then the ultimate detachment. The first part is further divided into two parts: first, listing the number and names, and then separately analyzing their characteristics. This is the first part. The belief that there is an overall, all-ruling entity is called the view of self in persons. The belief that all things each have their own substance is called the view of self in phenomena. However, these two views each have two types: those that arise naturally are called innate (Sahaja), and those that arise through erroneous thinking are called differentiated (Parikalpita). The differentiated ones mentioned here are all produced by being deluded by the correct teachings.

Treatise: The view of self in persons has five types. Commentary: Next, analyze the characteristics, divided into two parts. First, explain the view of self in persons, and then explain the view of self in phenomena. The first part is further divided into two parts: first, a general indication, and then a separate explanation. This is the first part. However, this view of self in persons is only produced by those within Buddhism who study Mahayana Buddhism and by ordinary people. Therefore, the following text gives examples of situations that arise from being deluded by Mahayana teachings. According to the view of ordinary people, there are five views of self.

Treatise: What are the five views of self? For example, believing that the Dharmakaya (法身) (Dharma Body) is like empty space. Commentary: Next, explain separately, dividing the five views of self into five parts. Each part contains three aspects: first, explaining the reason for the arising of attachment; then, positively explaining the characteristics of the attachment; and finally, revealing the method of counteraction. This is the first view of self, explaining the reason for the arising of attachment in the clouds. This is because the Prajna Sutras (般若經) and other scriptures are to refute those who cling to the belief that the body with excellent marks is the true Buddha, so they say that the Dharmakaya is solitary and without form, like empty space.

Treatise: Because they do not understand, they believe that empty space is the Dharmakaya of the Tathagata (如來) (Thus Come One). Commentary: This is a positive explanation of the characteristics of the attachment. It means that those foolish ordinary people do not understand the true meaning of the teachings and believe that empty space is the essence of the Dharma. This is using a metaphor to replace the Dharma itself.

Treatise: How to counteract? One must know that empty space is not eternally existent, but is universally present. Commentary: Below, explain the method of counteraction, divided into two parts. First, explain that empty space is not eternally existent, but is universally present; and then reveal that the Dharmakaya is not with form, but is universally and eternally existent. The first part is further divided into three parts: first, establishing the argument; then, explaining; and finally, summarizing. This is the first part, explaining empty space.

相是妄法者。此明情有。聞說空名隨分別有虛空相故。體無不實者。此顯理無。如彼空花據情雖有據理無故。

論。以對色故有至虛空之相　述曰。此釋也。以對礙色故。于無礙明闇之處說有虛空。然此無礙明闇之相是空界色眼可見相。牽起唸唸生滅心耳。以一切色法下。顯理無也。本以對色而立虛空。色體尚無。寧有空寂相。

論。所謂一切至境界滅　述曰。此體也。一切境界唯心妄有者。此明情有。若心已下後顯理無。既一切法妄情則有。據理皆無。故知虛空非常遍有。

論。唯一真心至虛空相故　述曰。此顯法身非有遍常。唯一真心無所不遍等者。辨法同喻。以佛法身唯一真心無所不遍。無不遍者。是顯如來智性廣大究竟之義。如虛空義故喻虛空相者。簡法異喻。非謂如彼情有理無妄虛空相。

論。二者問修至離一切相　述曰。第二我見之中初明起執之由也。即大品等諸緣若經。為破取著生死涅槃妄生。分別而欣。厭者故。說諸法畢竟皆空。即從本來無自性故離一切相。名之空耳。

論。以不知至唯是其空　述曰。此正明執相也。以不知為破著故。即如言執真如涅槃性功德相畢竟斷無。

論。云何對治至性功德故　述曰。此顯對治也。真如法身自體不空者。正明不空對治

【現代漢語翻譯】現代漢語譯本：『相是妄法』，這說明在情識層面是存在的。因為聽到『空』這個名稱，就隨著分別產生了虛空的表象。『體無不實』，這顯示在真理層面是不存在的。就像那空中的花朵，在情識層面看來似乎存在，但在真理層面則根本不存在。

論：『以對色故有至虛空之相』述曰：這是解釋。因為與有礙的色法相對，所以在無礙的明亮或黑暗之處，就說有虛空。然而這無礙的明亮或黑暗的表象，是空界的色法，是眼可見的表象，牽動著唸唸生滅的心識。『以一切色法下』，顯示在真理層面是不存在的。本來是與色法相對而建立虛空，色法的本體尚且不存在，哪裡會有空寂的表象呢？

論：『所謂一切至境界滅』述曰：這是指虛空的本體。『一切境界唯心妄有者』，這說明在情識層面是存在的。『若心已下後顯理無』，既然一切法都是虛妄的情識所生，那麼在情識層面看來是存在的，但在真理層面則都是不存在的。所以可知虛空並非真實存在，也並非普遍存在。

論：『唯一真心至虛空相故』述曰：這顯示法身並非有，也並非普遍常在。『唯一真心無所不遍等者』，這是用佛法來比喻。佛的法身是唯一的真心，無所不遍。『無不遍者』，是顯示如來的智慧本性廣大而究竟的意義。『如虛空義故喻虛空相者』，這是區分佛法和虛空的差異。並非說像那情識層面有、真理層面無的虛妄虛空表象。

論：『二者問修至離一切相』述曰：第二種我見中，首先說明產生執著的緣由。即《大品般若經》等諸般若經典，爲了破除對生死涅槃的執著，妄生分別而欣喜或厭惡，所以說諸法畢竟皆空，即從本來就沒有自性，所以要離一切相，這才能稱之為空。

論：『以不知至唯是其空』述曰：這是正面說明執著于空相。因為不知道是爲了破除執著，就如言語般執著于真如（Tathata）涅槃（Nirvana）的自性功德相，認為其畢竟斷滅。

論：『云何對治至性功德故』述曰：這顯示對治的方法。『真如法身自體不空者』，這是正面說明不空，以此來對治空執。

【English Translation】 English version: 'Appearance is a false dharma (phenomenon)' indicates its existence on the level of emotions and perceptions. Because upon hearing the name 'emptiness', one generates the appearance of empty space following discriminations. 'Substance is not unreal' reveals its non-existence on the level of truth. Like flowers in the sky, they seem to exist according to emotions, but do not exist at all according to truth.

Treatise: 'Because of opposition to form, there is the appearance of emptiness' Commentary: This is an explanation. Because of opposition to obstructive form, in unobstructed bright or dark places, it is said that there is emptiness. However, this appearance of unobstructed brightness or darkness is the form of the space realm, a visible appearance to the eye, stirring up the mind of moment-to-moment arising and ceasing. 'Below, with all form dharmas' reveals its non-existence on the level of truth. Originally, emptiness was established in opposition to form. If the substance of form does not even exist, how can there be an appearance of empty stillness?

Treatise: 'So-called all, until the extinction of realms' Commentary: This refers to the substance of emptiness. 'All realms are only falsely existent in the mind' indicates its existence on the level of emotions and perceptions. 'If the mind is below, then it reveals non-existence on the level of truth.' Since all dharmas are falsely produced by emotions and perceptions, they seem to exist on the level of emotions, but do not exist at all on the level of truth. Therefore, it can be known that emptiness is not truly existent, nor is it universally present.

Treatise: 'The only true mind, until the appearance of emptiness' Commentary: This reveals that the Dharmakaya (Dharma Body) is neither existent nor universally constant. 'The only true mind is universally pervasive, etc.' This uses the Buddha's teachings as a metaphor. The Buddha's Dharmakaya is the only true mind, universally pervasive. 'Universally pervasive' reveals the meaning of the Tathagata's (Thus Come One's) wisdom nature being vast and ultimate. 'Because the meaning is like emptiness, it is used as a metaphor for the appearance of emptiness' distinguishes the difference between the Dharma and emptiness. It does not mean like that false appearance of emptiness that exists on the level of emotions but not on the level of truth.

Treatise: 'Secondly, questioning cultivation until離一切相 (leaving all appearances)' Commentary: In the second type of self-view, it first explains the reason for generating attachment. That is, the Prajna Sutras (Wisdom Sutras) such as the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), in order to break the attachment to Samsara (birth and death) and Nirvana (liberation), falsely generate discriminations and rejoice or dislike, therefore it is said that all dharmas are ultimately empty, that is, from the beginning they have no self-nature, so one must leave all appearances, and only then can it be called emptiness.

Treatise: 'Because of not knowing, until it is only its emptiness' Commentary: This is a direct explanation of being attached to the appearance of emptiness. Because of not knowing that it is for breaking attachment, one clings to the self-nature and meritorious qualities of suchness (Tathata) and Nirvana as if they were words, believing that they are ultimately annihilated.

Treatise: 'How to counteract, until the nature and meritorious qualities' Commentary: This reveals the method of counteraction. 'The true suchness Dharmakaya itself is not empty' This directly explains that it is not empty, using this to counteract the attachment to emptiness.

空執。具足無量性功德者。此釋不空所以義也。

論。三者至功德之法　述曰。第三我見之中初明起執之由也。此文為破著空眾生。說如來藏具體相用。

論。以不解故至自相差別　述曰。此正明執相也。色謂相好。心謂相好。心謂力等。彼初心者執此為實。聞如來藏備功德法。不解約真性德而說無差別相。謂有如前自體差別色心功德。

論。云何對治至說差別故　述曰。此顯對治也。唯依真如義說故者。二之不二。所言體備功德法者。唯依真如性德義說。非謂有前色心之法。因生滅義等者。不二之二。何故乃說差別功德。謂對生滅差別染義示現說其差別功德。非謂性德有其差別。

論。四者至不離真如　述曰。此第四我見之中初明起執之由也。此文為破執生死染法離真有體者故。說真如隨緣之義。生死染法依藏有者。顯如來藏作緣生義。一切諸法不離真者。顯緣生法無別體義。

論。以不解故至生死等法　述曰。此正明執相也。不解真如隨緣義故。謂如來藏體若無染何能生染為染所依。故知體具世間染法。

論。云何對治至相應故　述曰。下顯對治。于中有二。初順遣情疑。后返破愚執。此初也。以如來藏從本等者。此明凈德妙有。過恒沙等煩惱等者。此明妄染理無。從無始

【現代漢語翻譯】現代漢語譯本空執。對於具足無量性功德的如來藏的執著。這是解釋『不空』的含義。

論：第三，到功德之法。述記：第三種我見中，首先闡明產生執著的原因。這段文字是爲了破除執著于『空』的眾生，說明如來藏具體的作用和體相。

論：因為不理解，到自相差別。述記：這正是說明執著于相。『色』指的是相好，『心』指的是力等。那些初學者執著于這些為實有。聽到如來藏具備功德之法，不理解這是就真性功德而說，沒有差別相，認為有如前面所說的自體差別，色心功德。

論：如何對治，到說差別故。述記：這顯示對治的方法。『唯依真如義說故』，指的是二而不二。所說的體具備功德之法，只是依據真如自性功德的意義來說，不是說有前面的色心之法。『因生滅義等者』，指的是不二之二。為什麼說差別功德呢？這是針對生滅差別染污的意義而示現，說其差別功德，不是說自性功德有差別。

論：第四，到不離真如。述記：這第四種我見中，首先闡明產生執著的原因。這段文字是爲了破除執著于生死染法離開真如而有實體的眾生，說明真如隨緣的意義。生死染法依如來藏而有，顯示如來藏作為緣起之義。一切諸法不離真如，顯示緣起之法沒有別的實體的意義。

論：因為不理解，到生死等法。述記：這正是說明執著于相。因為不理解真如隨緣的意義，認為如來藏的本體如果沒有染污，怎麼能產生染污，作為染污所依賴的對象？所以認為本體具有世間的染法。

論：如何對治，到相應故。述記：下面顯示對治的方法。其中有兩部分。首先是順應並消除情執和疑惑，然後是反過來破除愚癡的執著。這是第一部分。『以如來藏從本等者』，這說明清凈功德的妙有。『過恒沙等煩惱等者』，這說明虛妄染污在理上本無。從無始

【English Translation】 English version Attachment to Emptiness. Attachment to the Tathagatagarbha (如來藏 - the womb of the Buddha, the essence of Buddhahood) which is complete with limitless intrinsic merits. This explains the meaning of 'not empty'.

Treatise: Third, regarding the Dharma (法 - teachings, principles) of merits. Commentary: In the third type of self-view, it first clarifies the reason for arising attachment. This passage is to refute sentient beings attached to 'emptiness', explaining the specific functions and characteristics of the Tathagatagarbha.

Treatise: Because of not understanding, to the differences in self-nature. Commentary: This precisely explains attachment to characteristics. 'Form' refers to excellent marks and qualities; 'mind' refers to powers, etc. Those beginners are attached to these as real. Hearing that the Tathagatagarbha possesses the Dharma of merits, they do not understand that it is spoken in terms of true nature merits, without differentiated characteristics, and think that there are, as mentioned before, differences in self-nature, form, mind, and merits.

Treatise: How to counteract, to because of speaking of differences. Commentary: This reveals the method of counteracting. 'Only based on the meaning of Suchness (真如 - ultimate reality) is it spoken' refers to two that are not two. The statement that the essence possesses the Dharma of merits is only spoken based on the meaning of the intrinsic merits of Suchness; it does not mean that there are the aforementioned form and mind Dharmas. 'Because of the meaning of arising and ceasing, etc.' refers to two that are not two. Why speak of differentiated merits? This is in response to the meaning of arising, ceasing, and differentiated defilements, manifesting and speaking of its differentiated merits; it does not mean that intrinsic merits have differences.

Treatise: Fourth, to not apart from Suchness. Commentary: In this fourth type of self-view, it first clarifies the reason for arising attachment. This passage is to refute sentient beings attached to the idea that Samsaric (生死 - birth and death) defiled Dharmas exist as entities separate from Suchness, explaining the meaning of Suchness following conditions. Samsaric defiled Dharmas exist dependent on the Alaya-vijnana (藏 - storehouse consciousness), showing the meaning of the Tathagatagarbha acting as the cause of arising. All Dharmas are not apart from Suchness, showing the meaning that conditioned Dharmas have no separate entity.

Treatise: Because of not understanding, to Samsaric Dharmas, etc. Commentary: This precisely explains attachment to characteristics. Because of not understanding the meaning of Suchness following conditions, they think that if the essence of the Tathagatagarbha has no defilement, how can it produce defilement and be the object upon which defilement relies? Therefore, they think that the essence possesses worldly defiled Dharmas.

Treatise: How to counteract, to corresponding to. Commentary: Below reveals the method of counteracting. There are two parts within it. First, it complies with and eliminates emotional attachments and doubts; then, it refutes ignorant attachments. This is the first part. 'Because the Tathagatagarbha is from the beginning, etc.' This explains the wonderful existence of pure merits. 'Afflictions exceeding sands of the Ganges, etc.' This explains that illusory defilements are fundamentally non-existent in principle. From beginningless

世來等者。此顯妄不入真。故如來藏不相應也。

論。若如來藏至無是處故　述曰。此返破也。謂諸聖者證會此時既離妄染故。如來藏體無妄也。

論。五者至故得涅槃　述曰。此第五我見之中初明起執之由也。如來藏性為諸法依。由此便有生死涅槃。

論。以不解故至還作眾生　述曰。此正明執相也。謂聞依藏有生死故。則謂真先而其妄后。故起眾生有始之見。以見始下。復于涅槃起終見也。既如來藏本無惑處。而起諸染得有眾生。縱離惑染。所得涅槃何不終盡作眾生邪。由此劫成前始見也。

論。云何對治至外道經說　述曰。下顯對治。于中有二。初明無始。后顯無終。此初也。以如來藏無前際等者。正明無始有如來藏即有無明。所依藏性既無前際。能依生死何有始耶。無明相者。即生死也。若說已下顯始見。至如彼數論外道經說。從冥生覺。初作眾生。劫歸冥性。名得涅槃。從冥生覺。還有眾生。

論。又如來藏至無後際故　述曰。此顯無終也。謂如來藏無後際故。諸如來智證之相應所得涅槃與藏相應而無後際。即真體故。

論。法我見者至說人無我　述曰。下顯法我見。于中亦三。此初明起執之由也。雖此法相亦空無我。二乘根鈍且未堪聞。為引彼人令入聖道。是故但

【現代漢語翻譯】現代漢語譯本『世來等者』，這顯示了虛妄不入于真如。所以，如來藏（Tathagatagarbha，如來所證悟的真如自性）是不相應的。

論：如果如來藏到達沒有『是處』的境地，因此…… 述曰：這是反駁。意思是說，諸位聖者證悟到此時，既然已經遠離了虛妄染污，所以，如來藏的本體是沒有虛妄的。

論：第五，到達因此得到涅槃…… 述曰：這第五種我見之中，首先闡明生起執著的緣由。如來藏的自性是諸法的所依，由此便有了生死和涅槃。

論：因為不瞭解，因此又還作眾生…… 述曰：這正是闡明執著于相。意思是說，聽到依于如來藏而有生死，就認為真如在前而虛妄在後，因此生起眾生有開始的見解。因為見到有開始，又對涅槃生起有終結的見解。既然如來藏本來沒有迷惑之處，卻生起各種染污而有了眾生，即使離開了迷惑染污，所得到的涅槃為什麼不會終結而又變成眾生呢？由此就產生了劫初有開始的見解。

論：如何對治……直到外道經書所說…… 述曰：下面闡明對治。其中有二：首先闡明無始，然後闡明無終。這是最初的闡明。因為如來藏沒有前際等等，正是闡明沒有開始。有如來藏即有無明，所依的如來藏自性既然沒有前際，能依的生死怎麼會有開始呢？『無明相』，就是生死。如果說……下面闡明開始的見解，直到像那些數論外道的經書所說，從冥暗生出覺悟，最初產生眾生，劫末歸於冥性，名為得到涅槃，從冥暗生出覺悟，還會再有眾生。

論：又，如來藏沒有後際，因此…… 述曰：這是闡明沒有終結。意思是說，因為如來藏沒有後際，諸如來的智慧證悟與之相應，所得到的涅槃與如來藏相應而沒有後際，就是真如本體的緣故。

論：法我見，直到說人無我…… 述曰：下面闡明法我見。其中也有三點。這是首先闡明生起執著的緣由。雖然這法相也是空無我的，二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）根器遲鈍，還不能聽聞。爲了引導這些人進入聖道，所以只說人無我。

【English Translation】 English version 『Those who come into existence equally,』 this shows that delusion does not enter into Suchness. Therefore, the Tathagatagarbha (the womb of the Thus-Come One, the true nature realized by the Tathagata) is not corresponding.

Treatise: If the Tathagatagarbha reaches a state where there is no 『is,』 therefore... Commentary: This is a refutation. It means that since the sages have realized this state and have already departed from delusional defilements, the essence of the Tathagatagarbha is without delusion.

Treatise: Fifth, reaching thus attains Nirvana... Commentary: Among these five views of self, this first clarifies the reason for arising attachment. The nature of the Tathagatagarbha is the basis of all dharmas, and from this, there is birth, death, and Nirvana.

Treatise: Because of not understanding, therefore again becomes sentient beings... Commentary: This precisely clarifies attachment to appearances. It means that hearing that birth and death depend on the Tathagatagarbha, one then thinks that Suchness is prior and delusion is posterior, thus giving rise to the view that sentient beings have a beginning. Because of seeing a beginning, one also gives rise to the view that Nirvana has an end. Since the Tathagatagarbha originally has no place of delusion, yet various defilements arise and there are sentient beings, even if one departs from delusional defilements, why wouldn't the attained Nirvana end and again become sentient beings? From this, the view of a beginning at the beginning of the kalpa arises.

Treatise: How to counteract... until the scriptures of externalists say... Commentary: Below, it clarifies the counteraction. There are two aspects: first, clarifying no beginning; second, clarifying no end. This is the first clarification. Because the Tathagatagarbha has no prior limit, etc., it precisely clarifies that there is no beginning. If there is a Tathagatagarbha, then there is ignorance. Since the nature of the Tathagatagarbha on which it depends has no prior limit, how can the birth and death that depend on it have a beginning? 『The appearance of ignorance』 is birth and death. If it is said... below, it clarifies the view of a beginning, until like those Samkhya (a school of Indian philosophy) externalist scriptures say, from darkness arises awareness, initially producing sentient beings, at the end of the kalpa returning to the nature of darkness, called attaining Nirvana, from darkness arising awareness, there will still be sentient beings.

Treatise: Moreover, the Tathagatagarbha has no posterior limit, therefore... Commentary: This clarifies no end. It means that because the Tathagatagarbha has no posterior limit, the wisdom realization of the Buddhas corresponds to it, and the attained Nirvana corresponds to the Tathagatagarbha and has no posterior limit, because it is the essence of Suchness.

Treatise: The view of self in dharmas, until saying that there is no self in people... Commentary: Below, it clarifies the view of self in dharmas. There are also three points. This is the first clarification of the reason for arising attachment. Although this dharma appearance is also empty and without self, the two vehicles (Sravaka-yana and Pratyeka-buddha-yana) are dull-witted and not yet capable of hearing it. In order to guide these people to enter the holy path, therefore, it is only said that there is no self in people.

說人無我理。

論。以說不究竟至妄取涅槃　述曰。此正明執相也。由其顯蘊體亦空。說未了故。彼二乘者未亡法執。見有五陰生滅實法故。怖生死妄取涅槃。

論。云何對治至本來涅槃故　述曰。此顯對治也。以彼五陰本無自性。何有生滅　即無生滅。本自涅槃。何有實法。妄生欣厭。

論。複次究竟至自相可說　述曰。次下第二顯究竟離。于中有二。初約法明能作。後會相釋伏疑。前中亦二。初約法總顯。后舉廣類求。此初也。前明伏道。伏除邪執名為對治。今明斷道。永離妄執名究竟離。總舉執緣顯無自性所執無故能執不生。心無所依自然解脫故言究竟離妄執等。

論。是一切至不可說相　述曰。此舉廣類求也。是前染凈相待假故。一切諸法本無自性。非由悟後方便生。然故言是故從本來等。二取無故非色非心。心無染凈。非識進無起盡。非有非無。由是畢竟不可說相。

論。而有言說至入實智故　述曰。此會釋伏疑也。而有言說等者。此正會伏疑。聖既了法不可說相。應無所說。而有說者。假言引而令悟。其旨不在言也。其旨趣者等者。辨定聖意。意存歸真。不欲尋名滯言說相也。以念一切法等者。返以釋成。以若尋名便起于念。則心生滅不稱平等者。等真實智故。

【現代漢語翻譯】現代漢語譯本：問：有人說，人沒有『我』（ātman，靈魂、真我）的道理。

答：根據不究竟的說法，會導致錯誤地追求涅槃（nirvāṇa，解脫）。解釋：這正是說明執著于表相。因為顯現的蘊（skandha，構成要素）的本體也是空性的，所以說是不究竟的。那些二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）之人沒有消除對法的執著，認為五陰（pañca-skandha，色、受、想、行、識）的生滅是真實存在的法，因此畏懼生死，錯誤地追求涅槃。

問：如何對治，才能達到本來就是涅槃的境界？

答：這顯示了對治的方法。因為五陰本來就沒有自性（svabhāva，固有不變的性質），哪裡會有生滅？既然沒有生滅，本來就是涅槃。哪裡有真實的法，而要妄生欣喜或厭惡呢？

問：進一步說，如何才能究竟地脫離妄執，達到真實不虛的境界？

答：接下來第二點是闡明究竟的脫離。其中有兩層含義：首先從法理上說明能起作用，然後通過會通表相來解釋消除疑惑。前者又分為兩點：首先從法理上總的闡明，然後舉出廣泛的例子來探求。這是第一點。前面闡明了伏道，降伏消除邪惡的執著稱為對治；現在闡明斷道，永遠脫離虛妄的執著稱為究竟的脫離。總的舉出執著的因緣，顯示沒有自性，因為所執著的事物不存在，所以能執著的心念就不會產生。心無所依，自然解脫，所以說究竟地脫離虛妄的執著等等。

問：一切諸法，從本來就沒有自性，是這樣嗎？

答：這是舉出廣泛的例子來探求。前面所說的染凈都是相對的假象，所以一切諸法本來就沒有自性，不是通過領悟之後才方便產生的。因此說，『是從本來』等等。因為沒有能取和所取，所以非色非心；心沒有染凈，所以非識；進一步說，沒有起滅，所以非有非無。因此，畢竟是不可說的表相。

問：既然一切法都是不可說的，為什麼還要用言語來表達，從而使人證入真實智慧呢？

答：這會通解釋消除疑惑。『而有言說』等等，這是正面會通消除疑惑。聖人既然了知法的不可說之相，應該沒有什麼可說的了，但之所以還要說，是用假借的言語來引導人們領悟，其真意並不在于言語本身。『其旨趣者』等等，這是辨明聖人的意圖，意在迴歸真如，不希望人們尋名逐相，滯留在言語的表相上。『以念一切法』等等，這是反過來解釋成就，如果尋名逐相，就會產生念頭，那麼心就會生滅，不符合平等，因此不能證入真實智慧。

【English Translation】 English version: Question: Some say that there is no reason to believe in the concept of 『no-self』 (anātman, no soul or true self).

Answer: According to incomplete teachings, it leads to falsely seeking nirvāṇa (liberation). Explanation: This precisely illustrates clinging to appearances. Because the essence of the manifested aggregates (skandha, components of existence) is also emptiness, the teaching is incomplete. Those of the Two Vehicles (Śrāvakayāna, Hearer Vehicle and Pratyekabuddhayāna, Solitary Realizer Vehicle) have not eliminated their attachment to the Dharma, believing that the arising and ceasing of the five aggregates (pañca-skandha, form, feeling, perception, mental formations, and consciousness) are real phenomena. Therefore, they fear birth and death and falsely seek nirvāṇa.

Question: How can one counteract this to reach the state of being originally nirvāṇa?

Answer: This reveals the method of counteraction. Because the five aggregates originally have no self-nature (svabhāva, inherent, unchanging nature), how can there be arising and ceasing? Since there is no arising and ceasing, it is originally nirvāṇa. Where is there a real phenomenon to falsely generate joy or aversion?

Question: Furthermore, how can one ultimately detach from false attachments and attain a true and unwavering state?

Answer: Next, the second point is to clarify ultimate detachment. There are two layers of meaning: first, to explain the function from the perspective of Dharma, and then to explain and eliminate doubts through the convergence of appearances. The former is further divided into two points: first, to generally clarify from the perspective of Dharma, and then to cite a wide range of examples to explore. This is the first point. The previous explanation clarified the path of subduing, and subduing and eliminating evil attachments is called counteraction; now, the path of cutting off is clarified, and permanently detaching from false attachments is called ultimate detachment. Generally citing the causes and conditions of attachment reveals that there is no self-nature, because the object of attachment does not exist, so the mind that can attach will not arise. The mind has nothing to rely on and is naturally liberated, so it is said to ultimately detach from false attachments, etc.

Question: Is it true that all dharmas originally have no self-nature?

Answer: This is to cite a wide range of examples to explore. The aforementioned defilement and purity are relative illusions, so all dharmas originally have no self-nature, and are not conveniently produced after enlightenment. Therefore, it is said, 『from the beginning』 and so on. Because there is no grasper and grasped, it is neither form nor mind; the mind has no defilement or purity, so it is not consciousness; furthermore, there is no arising or ceasing, so it is neither existence nor non-existence. Therefore, it is ultimately an inexpressible appearance.

Question: Since all dharmas are inexpressible, why use words to express them, thereby enabling people to enter true wisdom?

Answer: This converges to explain and eliminate doubts. 『And there are words』 and so on, this is a positive convergence to eliminate doubts. Since the sage knows the inexpressible aspect of Dharma, there should be nothing to say, but the reason for saying it is to use borrowed words to guide people to understand, and the true meaning is not in the words themselves. 『Its purpose』 and so on, this is to clarify the intention of the sage, intending to return to Suchness, not wanting people to seek names and chase appearances, and stay in the appearance of words. 『Thinking of all dharmas』 and so on, this is to explain and achieve in reverse, if you seek names and chase appearances, you will generate thoughts, then the mind will arise and cease, which does not conform to equality, so you cannot enter true wisdom.

論。分別發趣至趣向義故　述曰。上來已明對治邪執。次下第三發趣道相。于中有二。初標意顯名。后別開分別。此初也。取證道者。即是真如。此是佛智所證道故。趣向義者。釋其道名。此所證理是諸菩薩所趣向義故名為道。欲明菩薩發心修行趣向諸佛取證之道故。名分別發趣道相。

論。略說發心至證發心　述曰。次下別開。于中有二。初標數列名。后別開分別。此初也。信成就發心者。謂於十信終滿位中信心成就。能發三種決定信心住十住故。解行發心者。謂十行位。能解法空順行六度解行純熟發回心住十向故。證發心者。位在初地乃至十地。依前二種相似發心證得真如發真心故。

論。信成就發心至堪能發心　述曰。次下辨相。辨上三名。即分為三。初中亦三。一明信心成就之行。二顯分成發心之相。三彰發心取得利益。初中又二。初問后答。此初也。文中四句。總為三。問依何等人者問能修。何等行者問所修行。得信成就堪能發心者。問行成已堪為發何心。

論。所謂依不定聚眾生　述曰。下答有二。初正答前問。后舉劣顯勝。前中亦二。先別答。三問。后結成入位。前答三問。即分為三。此顯修人。答初問也。分別三聚乃有四門。今者唯就約位分別。十住已上名正定聚。住聖種故。未

【現代漢語翻譯】現代漢語譯本：論：分別闡述發趣（pravrtti，開始）至趣向（abhidhyāna，目標）的意義。述曰：上面已經闡明了對治邪見的道理，接下來第三部分闡述發趣道的相狀。其中分為兩部分，首先是標明意義和名稱，然後是分別開解。這裡是第一部分。取證道者，即是真如（tathatā，實性）。這是佛智所證悟的道路。趣向義者，解釋道的名稱，此所證之理是諸菩薩所趣向的意義，因此名為道。想要闡明菩薩發心修行，趣向諸佛取證的道路，所以名為分別發趣道相。

論：簡略地說，發心分為信成就發心、解行發心和證發心。述曰：接下來分別開解，其中分為兩部分，首先是標出數量和名稱，然後是分別開解。這裡是第一部分。信成就發心者，指的是在十信位圓滿時，信心成就，能夠發起三種決定信心，安住於十住位。解行發心者，指的是十行位，能夠理解法空之理，順應修行六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），解行純熟，發起迴向之心，安住於十向位。證發心者，位在初地（bhūmi，歡喜地）乃至十地（第十地，法雲地），依靠前兩種相似的發心，證得真如，發起真實心。

論：信成就發心至堪能發心。述曰：接下來辨別相狀，辨別以上三種名稱，分為三部分。第一部分中又分為三部分，一是闡明信心成就的修行，二是顯示分成發心的相狀，三是彰顯發心取得的利益。第一部分中又分為兩部分，首先是提問，然後是回答。這裡是提問部分。文中四句話，總共分為三層意思。問：依靠什麼樣的人？這是問能修行的人。問：修行什麼樣的行為？這是問所修行的行為。問：得到信成就，堪能發起什麼心？這是問修行成就后，堪能發起什麼樣的心。

論：所謂依靠不定聚眾生。述曰：下面是回答，分為兩部分，首先是正面回答前面的問題，然後是舉出劣者來彰顯勝者。前面的回答又分為三部分。這裡是闡明修行的人，回答第一個問題。分別三聚（不退轉、應退轉、必退轉）有四種方式，現在只就位次來分別。十住以上稱為正定聚，因為安住于聖種。

【English Translation】 English version: Treatise: Explaining separately the meaning of 'pravrtti' (initiation) to 'abhidhyāna' (orientation). Commentary: Above, the principles for counteracting wrong views have been clarified. Next, the third part explains the characteristics of the path of 'pravrtti'. It is divided into two parts: first, indicating the meaning and name; then, explaining them separately. This is the first part. 'Taking the path of realization' refers to 'tathatā' (suchness, reality). This is the path realized by the wisdom of the Buddha. 'Orientation' explains the name of the path; the principle realized is the meaning towards which all Bodhisattvas are oriented, hence it is called the path. Wanting to explain that Bodhisattvas initiate their minds to cultivate and orient themselves towards the path of realization of all Buddhas, it is called 'explaining separately the characteristics of the path of pravrtti'.

Treatise: Briefly speaking, the initiation of the mind is divided into 'initiation of accomplishment of faith', 'initiation of understanding and practice', and 'initiation of realization'. Commentary: Next, explaining them separately, it is divided into two parts: first, indicating the quantity and names; then, explaining them separately. This is the first part. 'Initiation of accomplishment of faith' refers to when faith is accomplished at the end of the ten faiths stage, capable of initiating three kinds of determined faith, dwelling in the ten dwelling stages. 'Initiation of understanding and practice' refers to the ten conduct stages, capable of understanding the principle of emptiness of phenomena, conforming to the practice of the six 'pāramitās' (perfections: generosity, morality, patience, diligence, concentration, wisdom), understanding and practice being purely mature, initiating the mind of dedication, dwelling in the ten dedicating stages. 'Initiation of realization' is located in the first 'bhūmi' (ground, Joyful Ground) to the tenth ground (tenth ground, Cloud of Dharma Ground), relying on the previous two kinds of similar initiations of the mind, realizing 'tathatā', initiating the true mind.

Treatise: From 'initiation of accomplishment of faith' to 'initiation of capability'. Commentary: Next, distinguishing the characteristics, distinguishing the above three names, it is divided into three parts. The first part is further divided into three parts: first, explaining the practice of accomplishment of faith; second, showing the characteristics of initiating the mind in divisions; third, manifesting the benefits obtained from initiating the mind. The first part is further divided into two parts: first, asking questions; then, answering. This is the question part. The four sentences in the text are divided into three layers of meaning in total. Question: Relying on what kind of people? This asks about the people who can cultivate. Question: Cultivating what kind of behavior? This asks about the behavior being cultivated. Question: Obtaining the accomplishment of faith, capable of initiating what kind of mind? This asks what kind of mind one is capable of initiating after the accomplishment of cultivation.

Treatise: So-called relying on uncertain groups of sentient beings. Commentary: Below is the answer, divided into two parts: first, answering the previous questions directly; then, raising the inferior to manifest the superior. The previous answer is further divided into three parts. This is explaining the people who cultivate, answering the first question. Distinguishing the three groups (non-retrogressing, should-retrogress, must-retrogress) has four ways, now only distinguishing based on the position. Above the ten dwelling stages is called the determined group, because they dwell in the holy seed.

入十信名邪定聚。背正因故。中間十信名不定聚。行進退故。今依此人明所修行。故言依不定聚眾生也。

論。有熏習至修行信心　述曰。此顯修行。答第二問。有熏習善根力者。此辨行因。謂有本覺內熏因力。善友聞熏為外緣力。必依前世修善根力。信業果報等者。次顯所行。由前熏習善根力故。能信果報起二善根。起十善者。世間善也。厭生死等者。出世善根也。得值諸佛等者。此明行勝。謂約緣修習十種信心行也。

論。經一萬劫至能自發心　述曰。此明信成。答第三問。經一萬劫信心成就者。此約時滿顯行成也。即是信位上品滿人。於十千劫修十信心。而其信心方成就故。諸佛菩薩教發心者。此約勝緣明所發心也。謂依勝緣發三心故。唯十住論有七發心者。前三是此決定發心。諸佛菩薩教發心者。教念真如發惠心也。以大悲故自發心者。愍眾生苦發悲心也。以護法故自發心者。守護善法發深心也。

論。如是信心至正因相應　述曰。上答前問。此能成入位也。是十千劫信成就故得發三心。至初住位名入正定聚。大涅槃離生死耶名正種姓菩薩。取一趣之必爾名定。眾多攝為一類名聚。當所成覺名白如來。習性當治名住種中正因相應釋當治義內熏佛性名曰正因。修行契假故曰相應。由與得佛正

【現代漢語翻譯】入十信（Shi Xin，十種信心）名邪定聚（Xie Ding Ju，錯誤的群體）。背離正因（Zheng Yin，正確的因）的緣故。中間十信（Shi Xin，十種信心）名不定聚（Bu Ding Ju，不確定的群體）。因為修行有進有退。現在依據此人說明所修行的，所以說依據不定聚（Bu Ding Ju，不確定的群體）的眾生。

論：有熏習至修行信心述曰：這顯示修行。回答第二個問題。有熏習善根力者。這是辨別行因。說的是有本覺（Ben Jue，本有的覺悟）內熏的因力，善友（Shan You，善良的朋友）聞熏作為外緣力。必定依靠前世修善根的力量。信業果報等者。其次顯示所行。由於之前的熏習善根的力量，能夠相信果報而生起兩種善根。起十善者。這是世間善。厭生死等者。這是出世善根。得值諸佛等者。這說明修行的殊勝。說的是憑藉因緣修習十種信心行。

論：經一萬劫至能自發心述曰：這說明信心的成就。回答第三個問題。經一萬劫信心成就者。這是用時間圓滿來顯示修行的成就。就是信位上品圓滿的人。在一萬劫的時間裡修十種信心，而他的信心才得以成就。諸佛菩薩教發心者。這是用殊勝的因緣來說明所發的心。說的是依靠殊勝的因緣而發三心。只有《十住論》（Shi Zhu Lun）中有七種發心，前三種是這裡所說的決定發心。諸佛菩薩教發心者，是教導憶念真如（Zhen Ru，事物的真實本性）而發起慧心。以大悲故自發心者，是憐憫眾生苦難而發起悲心。以護法故自發心者，是守護善法而發起深心。

論：如是信心至正因相應述曰：上面回答了之前的問題。這是能夠成就進入果位。是因為一萬劫信心成就的緣故而得以發起三心。到達初住位（Chu Zhu Wei）名為進入正定聚（Zheng Ding Ju，正確的群體）。《大涅槃經》（Da Niepan Jing）離開生死耶名為正種姓菩薩（Zheng Zhongxing Pusa）。選取一個趨向必定如此名為定。眾多攝取為一個類別名為聚。當所成就的覺悟名為白如來（Bai Rulai）。習性應當被調伏名為住在種性中正因相應（Zheng Yin Xiangying）解釋應當被調伏的意義，內熏佛性（Foxing，佛的本性）名為正因（Zheng Yin，正確的因）。修行契合假象所以說相應。由於與得到佛的正

【English Translation】 Entering the Shi Xin (十信, Ten Faiths) is called Xie Ding Ju (邪定聚, the group of wrong determination), because it goes against Zheng Yin (正因, the right cause). The middle Shi Xin (十信, Ten Faiths) is called Bu Ding Ju (不定聚, the group of uncertain determination), because practice involves both progress and regression. Now, based on this person, we explain what is being practiced, hence the saying 'based on sentient beings of Bu Ding Ju (不定聚, the group of uncertain determination).'

Treatise: Having accumulated habits to cultivating faith Commentary: This reveals practice. It answers the second question. 'Having the power of accumulated habits of good roots' distinguishes the cause of practice. It means having the internal cause power of Ben Jue (本覺, inherent enlightenment) and the external condition power of hearing and cultivation from Shan You (善友, good friends). It must rely on the power of cultivating good roots in previous lives. 'Believing in karmic retribution, etc.' reveals what is being practiced. Because of the power of accumulated habits of good roots, one can believe in karmic retribution and generate two kinds of good roots. 'Generating the ten good deeds' is worldly goodness. 'Detesting birth and death, etc.' is transcendental goodness. 'Encountering all Buddhas, etc.' clarifies the excellence of practice. It refers to cultivating the ten kinds of faith practices based on conditions.

Treatise: Passing through ten thousand kalpas to being able to generate the mind oneself Commentary: This clarifies the accomplishment of faith. It answers the third question. 'Passing through ten thousand kalpas to accomplish faith' uses the fulfillment of time to reveal the accomplishment of practice. It refers to a person who has fulfilled the upper grade of the faith position. They cultivate the ten kinds of faith for ten thousand kalpas, and only then is their faith accomplished. 'All Buddhas and Bodhisattvas teach the generation of the mind' uses the superior condition to clarify the mind that is generated. It means generating the three minds based on superior conditions. Only the Shi Zhu Lun (十住論, Ten Abodes Treatise) has seven kinds of mind generation; the first three are the determined mind generation mentioned here. 'All Buddhas and Bodhisattvas teach the generation of the mind' teaches the remembrance of Zhen Ru (真如, Suchness) to generate the wisdom mind. 'Generating the mind oneself due to great compassion' is generating the compassionate mind out of pity for the suffering of sentient beings. 'Generating the mind oneself to protect the Dharma' is generating the profound mind to protect the good Dharma.

Treatise: Such faith corresponds to the right cause Commentary: The above answers the previous question. This is what enables entry into the position. It is because the faith is accomplished after ten thousand kalpas that one can generate the three minds. Reaching the Chu Zhu Wei (初住位, First Abode Position) is called entering the Zheng Ding Ju (正定聚, the group of right determination). The Da Niepan Jing (大涅槃經, Great Nirvana Sutra) leaving birth and death is called Zheng Zhongxing Pusa (正種姓菩薩, Bodhisattva of the Right Lineage). Choosing one direction and being certain is called determination. Gathering many into one category is called a group. The enlightenment to be accomplished is called Bai Rulai (白如來, White Tathagata). Habits that should be subdued are called dwelling in the lineage, Zheng Yin Xiangying (正因相應, corresponding to the right cause) explains the meaning of what should be subdued, the internal cultivation of Foxing (佛性, Buddha-nature) is called Zheng Yin (正因, the right cause). Practice aligns with the provisional, hence the saying 'corresponding'. Because of the alignment with obtaining the Buddha's right

因相應。是故得住如來種也。

論。若有眾生至若進若退　述曰。次下第二舉劣顯勝。于中有二。初內熏力微。后外緣力劣。此初也。內熏力微。即是信位初心入也。善根微劣等者。總明障重。創修善行名為微少。久惑未制名為深厚。雖值于佛等者。別顯住輕。于中別顯三種劣心。然起人天種子者。倒種苦因。或起二乘種子者。異求小果。設求大乘根本定者。猶豫大乘即下中上三品人也。此雖遇勝緣發心。善少障深但得淺利。

論。或有供養至墮二乘地　述曰。此明外緣力顯其信位中心人也。供養諸佛未經萬劫者。行時未滿。于中遇緣亦有等者。遇緣不勝。見佛色相。不見體故。供養眾僧。取儀形故。二乘教發劣勸發故。學他發心。無自性故。如是等發心等者。能成退失。此四皆非悲智之心。不見本性。體不定故。雖皆發心。或便退墮。即十住論后四心也。

論。複次至略說有二種　述曰。上明信心成就之行。下顯行成發之相。于中有二。初正明發心。后問答釋疑。前中有二。初問起標數。后依標顯相。此初也。

論。云何為三至眾生苦故　述曰。此依標顯相也。言直心者。無分別義。正念真如無邪念故。即是二利行之本也。言深心者。是意樂義。意樂修行諸善行故。即是自利行之本也。言

【現代漢語翻譯】現代漢語譯本

因相應。是故得住如來種也。

論。若有眾生至若進若退　述曰。次下第二舉劣顯勝。于中有二。初內熏力微。后外緣力劣。此初也。內熏力微。即是信位初心入也。善根微劣等者。總明障重。創修善行名為微少。久惑未制名為深厚。雖值于佛等者。別顯住輕。于中別顯三種劣心。然起人天種子者。倒種苦因。或起二乘種子者。異求小果。設求大乘根本定者。猶豫大乘即下中上三品人也。此雖遇勝緣發心。善少障深但得淺利。

論。或有供養至墮二乘地　述曰。此明外緣力顯其信位中心人也。供養諸佛未經萬劫者。行時未滿。于中遇緣亦有等者。遇緣不勝。見佛色相。不見體故。供養眾僧。取儀形故。二乘教發劣勸發故。學他發心。無自性故。如是等發心等者。能成退失。此四皆非悲智之心。不見本性。體不定故。雖皆發心。或便退墮。即十住論后四心也。

論。複次至略說有二種　述曰。上明信心成就之行。下顯行成發之相。于中有二。初正明發心。后問答釋疑。前中有二。初問起標數。后依標顯相。此初也。

論。云何為三至眾生苦故　述曰。此依標顯相也。言直心者。無分別義。正念真如無邪念故。即是二利行之本也。言深心者。是意樂義。意樂修行諸善行故。即是自利行之本也。言大悲心者。

【English Translation】 English version

It corresponds accordingly. Therefore, one can dwell in the seed of Tathagata (如來, Thus Come One).

Treatise: If there are sentient beings who advance or retreat - Commentary: The second part below illustrates superiority by highlighting inferiority. There are two aspects: first, the internal influence is weak; second, the external conditions are inferior. This is the first. The internal influence is weak, which refers to the initial entry into the stage of faith. 'Roots of goodness are weak and inferior, etc.' generally indicates heavy obstacles. Newly cultivating good deeds is called 'meager.' Long-standing delusions that have not been subdued are called 'deep.' 'Although encountering Buddhas, etc.' specifically shows the lightness of dwelling. It specifically reveals three kinds of inferior minds. 'Then arising the seeds of humans and devas' is planting the cause of suffering upside down. 'Or arising the seeds of the Two Vehicles' is seeking small fruits differently. 'If seeking the fundamental samadhi of the Great Vehicle' is hesitating in the Great Vehicle, referring to the three grades of people: lower, middle, and upper. Although encountering superior conditions and generating the aspiration, with little goodness and deep obstacles, one only obtains shallow benefits.

Treatise: Or there are those who make offerings until they fall into the Two Vehicle grounds - Commentary: This explains that external conditions highlight the person at the center of the stage of faith. 'Making offerings to all Buddhas without passing through ten thousand kalpas' means the practice is not yet complete. 'Among them, encountering conditions also exists, etc.' means encountering conditions that are not superior. 'Seeing the physical appearance of the Buddha but not seeing the essence.' 'Making offerings to the Sangha (僧伽, monastic community) is taking the form.' 'The teachings of the Two Vehicles generate inferior encouragement.' 'Learning from others to generate the aspiration has no self-nature.' 'Such generating of aspiration, etc.' can lead to regression. These four are not the minds of compassion and wisdom. Not seeing the original nature, the essence is uncertain. Although all generate the aspiration, they may regress, which refers to the last four minds in the Ten Dwellings Treatise.

Treatise: Furthermore, briefly speaking, there are two kinds - Commentary: The above explains the practice of accomplishing faith. The below reveals the appearance of generating the aspiration upon the accomplishment of practice. There are two aspects: first, directly explaining the generation of aspiration; second, answering questions and resolving doubts. The former has two aspects: first, asking to raise the number; second, revealing the appearance based on the number. This is the first.

Treatise: What are the three until the suffering of sentient beings - Commentary: This reveals the appearance based on the number. 'Speaking of the Straight Mind' means without discrimination. 'Rightly mindful of True Thusness (真如, suchness) without evil thoughts' is the foundation of the practice of benefiting both oneself and others. 'Speaking of the Profound Mind' is the meaning of intention and joy. 'Intentionally and joyfully practicing all good deeds' is the foundation of the practice of benefiting oneself. 'Speaking of the Great Compassionate Mind.'

大悲心者。是普濟義。普欲濟拔眾生苦故。即是利他行之本也。此三即是三菩提心由此。是其發心相耳。

論。問曰至諸善之行　述曰。次下釋疑。于中問答。此初也。唯許直心疑其後二故發問耳。

論。答白至終無得凈　述曰。下答有二。初答前問。後重顯方便。前中亦二。先喻。后合。此初也。

論。如是眾生至亦無得凈　述曰。下合有三。初正合前文。次顯行所以。后善行順真。此初也。

論。以垢無量至以為對治　述曰。此顯眾生行之所以也。真如之理既遍一切。無明真有垢染義。即驗垢遍一切法也。故修眾善以為對治。

論。若人修行至真如法故　述曰。此顯善行順真也。真如既遍一切法中。亦非一善而能順。善從真如流。染從無明起。若修善行外違妄染內順真如。故修善法自歸真也。

論。略說方便有四種　述曰。次下第二重顯方便。于中有二。初標數。后別釋。此初也。于中初一顯不住道。后三即顯三聚凈戒。遍包一切順真方便故。言略說有四種也。

論。云何為四至性無住故　述曰。次下別釋。別釋四種。即分為四。此初顯不住道也。行根本方便者。列其名也。謂依真如修不住行。與后三行作根本故。此行順真名為方便。觀一切等者。次顯其相。自性無

【現代漢語翻譯】現代漢語譯本大悲心，是普遍救濟的意思，普遍想要救拔眾生的痛苦，這就是利他行為的根本。這三者就是三菩提心由此而生，是其發心的表現。

論：問：『至諸善之行』述：下面解釋疑問，其中有問答，這是開始。只認可直心，懷疑後面的兩種心，所以發問。

論：答：『白至終無得凈』述：下面回答，分為兩部分，先回答前面的問題，然後再次闡明方便。前面部分也分為兩部分，先是比喻，然後是合說，這是開始。

論：『如是眾生至亦無得凈』述：下面是合說，分為三部分，首先是正式地結合前面的文字，其次是闡明行為的原因，最後是善行順應真如。這是開始。

論：『以垢無量至以為對治』述：這闡明了眾生行為的原因。真如的道理既然遍及一切，無明真實地具有垢染的意義，這就驗證了垢遍及一切法。所以修習各種善行來作為對治。

論：『若人修行至真如法故』述：這闡明了善行順應真如。真如既然遍及一切法中，也不是一種善行就能順應的。善從真如流出，染從無明生起。如果修習善行，外在違背虛妄的染污，內在順應真如，所以修習善法自然歸於真如。

論：『略說方便有四種』述：下面第二部分再次闡明方便。其中分為兩部分，先是標出數量，然後分別解釋。這是開始。其中第一個是顯示不住道，後面的三個是顯示三聚凈戒，普遍包含一切順應真如的方便，所以說略說有四種。

論：『云何為四至性無住故』述：下面分別解釋，分別解釋四種，分為四部分。這是開始顯示不住道。『行根本方便者』，是列出它的名稱，是說依靠真如修習不住行，與後面的三種行為作為根本。這種行為順應真如，所以稱為方便。『觀一切等者』，其次是顯示它的相狀，自性無

【English Translation】 English version The great compassionate mind is the meaning of universal salvation, universally desiring to rescue sentient beings from suffering. This is the root of altruistic conduct. These three are the three Bodhi minds arising from this, and are the manifestation of their aspiration.

Treatise: Question: 'Reaching all virtuous actions' Commentary: The following explains the doubts, with questions and answers, this is the beginning. Only accepting the straightforward mind, doubting the latter two minds, hence the question.

Treatise: Answer: 'Declaring until ultimately no purity is attained' Commentary: The following answer is divided into two parts, first answering the previous question, and then re-explaining the expedient means. The former part is also divided into two parts, first a metaphor, then a synthesis, this is the beginning.

Treatise: 'Thus sentient beings until also no purity is attained' Commentary: The following is a synthesis, divided into three parts, first formally combining the preceding text, secondly explaining the reason for the action, and finally virtuous conduct accords with Suchness. This is the beginning.

Treatise: 'Because defilements are immeasurable until using them as antidotes' Commentary: This explains the reason for the actions of sentient beings. Since the principle of Suchness pervades everything, ignorance truly has the meaning of defilement, which verifies that defilement pervades all dharmas. Therefore, cultivate various virtuous actions as antidotes.

Treatise: 'If people cultivate until the Dharma of Suchness' Commentary: This explains that virtuous conduct accords with Suchness. Since Suchness pervades all dharmas, it is not that one virtuous action can accord with it. Goodness flows from Suchness, defilement arises from ignorance. If one cultivates virtuous actions, externally opposing false defilements and internally according with Suchness, therefore cultivating virtuous dharmas naturally returns to Suchness.

Treatise: 'Briefly speaking, there are four kinds of expedient means' Commentary: The following second part re-explains the expedient means. It is divided into two parts, first marking the number, then explaining separately. This is the beginning. Among them, the first is to show the non-abiding path, and the latter three are to show the three clusters of pure precepts, universally encompassing all expedient means that accord with Suchness, therefore it is said that briefly speaking there are four kinds.

Treatise: 'What are the four until the nature is non-abiding' Commentary: The following explains separately, explaining the four kinds separately, divided into four parts. This is the beginning of showing the non-abiding path. 'Those who practice fundamental expedient means', is listing its name, meaning relying on Suchness to cultivate non-abiding conduct, and using it as the foundation for the latter three kinds of conduct. This conduct accords with Suchness, therefore it is called expedient means. 'Observing all equality etc.', secondly it shows its appearance, the nature is non-

生者。所觀境空離妄見者。能觀心空。心境既空。何所樂著。故能生智。不住生死。業果不失。眾生不悟。深可生悲。為救濟故不住涅槃。以隨順等者。顯修行意釋方便也。以此法性無性無住故。修此行而為隨順之方便也。

論。二者能止至離諸過故　述曰。此即顯其攝律儀戒離一切惡。能止方便者。列其名也。謂由慚愧能止惡法隨順真如。是故能止即方便也。慚愧等者。次顯其相。于中則顯二種。止一切惡法者。未生惡法令不生。不令增長者。已生惡法令除斷。以隨順等者。釋其修意顯方便名也。以順法性離過義故。故說能止為方便也。

論。三者發起至離癡慢故　述曰。此顯攝善法戒修一切善。發起等者。初列名也。謂由勤故發起善根。復由勤故善根增長。即是順真如之方便也。謂勤供養禮拜等者。未生善法令發生。由信增長生諸善故。又為佛僧力等者。已生善法令增長。消障不退由善增故。隨順等者。釋方便名。發起善根生福智故。故順離癡。善根增長滅業障故。故順離障。故起善根以為順真之方便也。

論。四者大愿至究竟寂滅故　述曰。此顯攝眾生戒。大愿等者。列其名也弘誓普周故名大愿。願心無異故名平等。願行順真故名方便。所謂已下次顯其相。于中即顯三種愿相。發願等者。長

【現代漢語翻譯】現代漢語譯本對於生者來說，所觀察的境界是空性的，遠離虛妄的見解，能觀察的心也是空性的。心和境既然都是空性的，還有什麼可以執著呢？所以能夠生出智慧，不住于生死。雖然不住于生死，但業果不會消失。眾生不覺悟，實在令人悲憫。爲了救濟眾生，所以不住于涅槃。『以隨順等者』，是顯示修行的意義，解釋方便法門。因為法性是無自性、無住的，所以修這種行是爲了隨順法性的方便。

論：二者能止至離諸過故述曰：這顯示了攝律儀戒能遠離一切惡。『能止方便者』，是列出它的名稱。因為有慚愧心，能止息惡法，隨順真如，所以說『能止』就是方便。『慚愧等者』，是進一步顯示它的相狀。其中顯示了兩種作用：止息一切惡法，使未生的惡法不生起；不令增長，使已生的惡法得以消除斷絕。『以隨順等者』，是解釋修行的意義，顯示方便的名稱。因為隨順法性，遠離過失的緣故，所以說『能止』是方便。

論：三者發起至離癡慢故述曰：這顯示了攝善法戒，修一切善。『發起等者』，是首先列出它的名稱。因為精勤的緣故，能發起善根；又因為精勤的緣故，善根得以增長。這就是隨順真如的方便。『謂勤供養禮拜等者』，是使未生的善法得以生起；因為信心增長，能生出各種善法。『又為佛僧力等者』，是使已生的善法得以增長，消除業障，不退轉，因為善根增長的緣故。『隨順等者』，是解釋方便的名稱。發起善根，能生出福德和智慧，所以隨順遠離愚癡。善根增長，能滅除業障，所以隨順遠離業障。所以發起善根是作為隨順真如的方便。

論：四者大愿至究竟寂滅故述曰：這顯示了攝眾生戒。『大愿等者』，是列出它的名稱。弘大的誓願普遍周遍，所以稱為『大愿』。願心沒有差別，所以稱為『平等』。願行隨順真如，所以稱為『方便』。『所謂已下』是進一步顯示它的相狀。其中顯示了三種愿的相狀。『發願等者』，長

【English Translation】 English version For those who are alive, the observed realm is empty and free from deluded views; the observing mind is also empty. Since both mind and realm are empty, what is there to be attached to? Therefore, wisdom can arise, and one does not dwell in birth and death. Although one does not dwell in birth and death, the consequences of karma are not lost. Sentient beings are not enlightened, which is deeply lamentable. To save sentient beings, one does not abide in Nirvana. 'By according with, etc.,' this shows the meaning of practice and explains the expedient means. Because the nature of Dharma is without self-nature and without abiding, practicing this is an expedient means to accord with the Dharma nature.

Treatise: Secondly, 'able to stop' to 'separate from all faults'. Commentary: This shows that the precepts of restraining from evil can separate from all evil. 'Able to stop expedient means' lists its names. Because of shame and remorse, one can stop evil dharmas and accord with Suchness. Therefore, 'able to stop' is an expedient means. 'Shame and remorse, etc.,' further shows its characteristics. Among them, two functions are shown: stopping all evil dharmas, preventing unarisen evil dharmas from arising; not allowing growth, so that arisen evil dharmas can be eliminated and cut off. 'By according with, etc.,' explains the meaning of practice and shows the name of the expedient means. Because it accords with the Dharma nature and separates from the meaning of faults, it is said that 'able to stop' is an expedient means.

Treatise: Thirdly, 'arising' to 'separate from ignorance and pride'. Commentary: This shows the precepts of gathering good dharmas, cultivating all good. 'Arising, etc.,' first lists its names. Because of diligence, one can arouse good roots; and because of diligence, good roots can grow. This is an expedient means to accord with Suchness. 'So-called diligent offerings, prostrations, etc.,' cause unarisen good dharmas to arise; because faith increases, various good dharmas arise. 'Also, for the Buddha, Sangha, strength, etc.,' cause arisen good dharmas to grow, eliminate obstacles, and not regress because good roots increase. 'According with, etc.,' explains the name of the expedient means. Arousing good roots can generate merit and wisdom, so it accords with separating from ignorance. The growth of good roots can eliminate karmic obstacles, so it accords with separating from obstacles. Therefore, arousing good roots is taken as an expedient means to accord with Suchness.

Treatise: Fourthly, 'great vows' to 'ultimate quiescence'. Commentary: This shows the precepts of gathering sentient beings. 'Great vows, etc.,' lists its names. Great vows are universally pervasive, so they are called 'great vows'. The mind of vows has no difference, so it is called 'equality'. The practice of vows accords with Suchness, so it is called 'expedient means'. 'So-called below' further shows its characteristics. Among them, three aspects of vows are shown. 'Making vows, etc.,' long

時愿也。化度等者。廣大愿也。皆會等者。第一愿也。下釋所以顯方便名。隨順等者。長時所以。法性等者。廣大所由。不念等者。第一所謂。或是第四不顛倒愿。

論。菩薩發是至見於法身　述曰。上顯行成發心之相。次下第三障其發心所得利益。于中有四。一顯勝德。二明微過。三通權教。四嘆實行。初中又二。初明自利功德。后顯利他功德。此初也。發是心者。即發如前三種心也。由其直心正念真如深心悲心助顯真故。真性似顯故。名少分見法身也。

論。以見法身至入于涅槃　述曰。此顯利他德也。隨本發心利眾生愿。能現八相權作佛身。八相成道作眾生事。

論。然是菩薩至未能決斷　述曰。次明微過於中有二。先異地上。后異凡愚。此初也。然是菩薩以未親證真法身故未名法身。以其等者釋異所以。以未能得無漏智故。無始及即依於二障所起漏業未能除也。

論。隨其所生至自在力故　述曰。此異凡愚也。雖由未斷諸過漏故。失念起惡能招苦果。暫隨所生微苦相應。而亦非被惡業所繫。以有悲智所起大愿自在之力所住持故。

論。修多羅中至勇猛故　述曰。此會通權教也。如本業經說七住前名退。退者非其實退。為彼十信初學之人未入十住正定位中而懈怠者。如來怖之令

【現代漢語翻譯】現代漢語譯本『時愿』也，指的是時間上的願力。『化度等者』，指的是廣大的願力。『皆會等者』，指的是第一願力。下面解釋了為什麼顯現方便之名。『隨順等者』，是長時間的原因。『法性等者』，是廣大願力的由來。『不念等者』，是第一願力所說的。或者這是第四種不顛倒的願力。

論：菩薩發起這種心，就能見到少分的法身。述曰：上面顯示了修行成就后發起菩提心的狀態。接下來第三部分闡述了發起菩提心所獲得的利益，其中有四個方面：一是顯示殊勝的功德，二是說明微小的過失，三是會通權教，四是讚歎實際的修行。首先是殊勝的功德，又分為兩個方面：一是說明自利功德，二是顯示利他功德。這裡是第一個方面。發起這種心，就是發起前面所說的三種心。由於具有直心、正念真如、深心和悲心來輔助顯現真如，真性似乎顯現，所以稱為少分見到法身。

論：因為見到少分法身，最終能夠進入涅槃。述曰：這顯示了利他的功德。隨順最初發起的心和利益眾生的願望，能夠示現八相成道，權且化作佛身，以八相成道來做利益眾生的事情。

論：然而這些菩薩因為沒有親證真正的法身，所以還不能稱為法身，因為他們還未能決斷。述曰：接下來闡述微小的過失，其中分為兩個方面：一是與地上菩薩不同，二是與凡夫愚人不同。這裡是第一個方面。然而這些菩薩因為沒有親自證得真正的法身，所以還不能稱為法身。『以其等者』解釋了不同的原因，因為他們未能獲得無漏智慧，無始以來以及依於二障所產生的有漏業力未能去除。

論：隨順他們所生的處境，因為自在力的緣故。述曰：這說明了與凡夫愚人的不同。雖然由於沒有斷除各種過失和煩惱，失念而產生惡念，能夠招致痛苦的結果，暫時隨順所生的處境而承受微小的痛苦，但也不會被惡業所束縛，因為有悲心和智慧所產生的大愿自在之力在住持。

論：在修多羅（Sutra）中說，因為勇猛的緣故。述曰：這是會通權教。如《本業經》所說，七住位之前的菩薩名為退轉，退轉並非真的退轉，而是爲了那些十信位初學之人，尚未進入十住位的正定位置，如果懈怠，如來就用退轉來恐嚇他們。

【English Translation】 English version 'Shi Yuan (時愿)' also refers to the power of vows in terms of time. 'Hua Du Deng Zhe (化度等者)' refers to vast vows. 'Jie Hui Deng Zhe (皆會等者)' refers to the foremost vow. The following explains why the name of expedient means is revealed. 'Sui Shun Deng Zhe (隨順等者)' is the reason for a long time. 'Fa Xing Deng Zhe (法性等者)' is the origin of vast vows. 'Bu Nian Deng Zhe (不念等者)' is what the foremost vow speaks of. Or this is the fourth kind of non-inverted vow.

Treatise: When a Bodhisattva initiates this mind, they can see a fraction of the Dharmakaya (法身, Dharma Body). Commentary: The above shows the state of initiating Bodhicitta (菩提心, Bodhi mind) after the accomplishment of practice. The third part below elaborates on the benefits gained from initiating Bodhicitta, which includes four aspects: first, showing the excellent merits; second, explaining the minor faults; third, reconciling provisional teachings; and fourth, praising actual practice. The first is the excellent merits, which is further divided into two aspects: first, explaining the merits of self-benefit; and second, showing the merits of benefiting others. This is the first aspect. Initiating this mind is initiating the three minds mentioned earlier. Because of having a straightforward mind, right mindfulness of Suchness (真如, True Thusness), profound mind, and compassion to assist in revealing Suchness, the true nature seems to appear, so it is called seeing a fraction of the Dharmakaya.

Treatise: Because of seeing a fraction of the Dharmakaya, one can eventually enter Nirvana (涅槃). Commentary: This shows the merits of benefiting others. Following the initial mind and the vow to benefit sentient beings, one can manifest the eight aspects of attaining Buddhahood, temporarily transforming into a Buddha body, and using the eight aspects of attaining Buddhahood to do things that benefit sentient beings.

Treatise: However, these Bodhisattvas cannot yet be called Dharmakaya because they have not personally realized the true Dharmakaya, because they have not been able to make a decisive judgment. Commentary: Next, the minor faults are elaborated, which are divided into two aspects: first, being different from the Bodhisattvas on the ground; and second, being different from ordinary fools. This is the first aspect. However, these Bodhisattvas cannot yet be called Dharmakaya because they have not personally realized the true Dharmakaya. 'Yi Qi Deng Zhe (以其等者)' explains the reason for the difference, because they have not been able to obtain un-leaked wisdom, and the leaked karma arising from the beginningless time and based on the two obstacles has not been removed.

Treatise: Following their place of birth, because of the power of self-mastery. Commentary: This explains the difference from ordinary fools. Although due to not having eradicated various faults and afflictions, losing mindfulness and generating evil thoughts can lead to painful results, temporarily following the place of birth and enduring minor suffering, they will not be bound by evil karma, because there is the power of great vows arising from compassion and wisdom to sustain them.

Treatise: In the Sutras (修多羅), it is said, because of courage. Commentary: This is to reconcile the provisional teachings. As stated in the Brahma Net Sutra (本業經), Bodhisattvas before the seventh stage are called regressing. Regressing is not really regressing, but for those beginners in the ten faiths who have not yet entered the fixed position of the ten abodes, if they are lazy, the Tathagata (如來) uses regression to frighten them.

發勇猛故。說六住退入凡夫。而實入住即不退也。

論。又是菩薩至自涅槃故　述曰。此難其實行也。一發心后離怯等者。于下不墮了人法空。何有怯弱。進成實行不墮二乘。若聞等者。于上不怯。得涅槃者。即成佛也。信知已下總釋所以。既知諸法本來涅槃。豈同二乘厭苦欣滅。

論。解行發心者當知轉勝。述曰。次下第二解行發心。于中有二。初顯解業所得發心。后顯發心所行解行。初中有二。初總標欲勝。后顯其勝相。此初也。解謂十解。行謂十行。苦心謂即入十向住前。但依信而起於行。令此依解而起於行。即轉信心為勝解性故名轉勝。

論。以是菩薩至所修離相　述曰。此顯勝相也。以是菩薩等者。此明時勝。謂彼初劫有三時分。十住行向居初中。后令此發心在後時中。故言初劫將欲滿也。于真如法深解等者。此明解勝超前正念真如之位。異信位故之深。異證德故云解。得此深故云現前。所修離相者。此顯行勝。由於真如得深解。故凡所修行皆離相也。

論。以知法性至般若波羅蜜　述曰。此明發心所信解行也。文中別顯無相六度。一一文中顯解行別。以知法性無貪等者。此顯解也。聖證法性無貪著故。故知法性無貪等也。以慳貪等垢障乖真而施戒等契會真理。是故行檀等行也。

【現代漢語翻譯】現代漢語譯本：因為發起勇猛精進的緣故，（經論）說六住位的菩薩會退轉而墮入凡夫。但實際上，一旦進入（第七）入住位，就不會再退轉了。

論：又是菩薩爲了到達自身的涅槃的緣故。述曰：這是爲了闡釋其實際修行。一發心后遠離怯弱等，是因為在下位不會墮入瞭解人法空的境界，又怎麼會有怯弱呢？精進修行，不會墮入二乘。如果聽聞等，在上位的修行者就不會怯弱。得到涅槃，就是成佛。『信知已下』總的解釋了原因。既然知道諸法本來就是涅槃，怎麼會像二乘那樣厭惡痛苦而欣求寂滅呢？

論：解行發心的人，應當知道（他們的發心）更加殊勝。述曰：接下來第二部分是關於解行發心。其中分為兩部分。首先闡釋通過理解（解）而得到的發心，然後闡釋發心所行的理解（解）和修行（行）。第一部分又分為兩部分。首先總的標明想要殊勝，然後闡釋其殊勝之處。這裡是第一部分。『解』指的是十解，『行』指的是十行。『苦心』指的是進入十向住位之前，只是依靠信心而生起的修行。現在讓他們依靠理解而生起修行，就是將信心轉變為殊勝的理解，所以叫做『轉勝』。

論：因為這些菩薩直到所修的離相。述曰：這是闡釋殊勝之處。『以是菩薩等者』，這是說明時間上的殊勝。說的是最初劫有三個時段，十住、十行、十向位於最初和中間的時段。現在讓這種發心位於後面的時段中，所以說『初劫將欲滿也』。『于真如法深解等者』，這是說明理解上的殊勝，超越了之前正念真如的階段。與信位不同，所以說是『深』。與證得功德不同，所以說是『解』。因為得到了這種深刻的理解，所以說是『現前』。『所修離相者』，這是闡釋修行上的殊勝。因為對於真如獲得了深刻的理解，所以凡是所修的都是離相的。

論：因為知道法性沒有貪婪等，直到般若波羅蜜（prajna-paramita，智慧到彼岸）。述曰：這是說明發心所信解行。文中分別闡釋了無相的六度（paramita，到彼岸），每一段文字中都分別闡釋了理解（解）和修行（行）。『以知法性無貪等者』，這是闡釋理解（解）。聖人證悟法性，沒有貪著，所以知道法性沒有貪婪等。因為慳貪等垢障違背真理，而佈施（dana）持戒（sila）等契合真理，所以修行佈施等行為。

【English Translation】 English version: Because of generating vigorous diligence, it is said that Bodhisattvas in the Sixth Abode regress and fall into the state of ordinary beings. But in reality, once entering the (Seventh) Inhabitance Abode, they will not regress.

Treatise: Moreover, Bodhisattvas do so in order to reach their own Nirvana. Commentary: This is to explain the actual practice. 'After initially generating the aspiration, being free from timidity, etc.' means that in the lower stages, they do not fall into the understanding of the emptiness of persons and dharmas. How could there be timidity? Advancing in practice, they do not fall into the Two Vehicles (Sravakayana and Pratyekabuddhayana). If they hear, etc., those practicing in the higher stages will not be timid. Attaining Nirvana means becoming a Buddha. 'Knowing and understanding below' generally explains the reason. Since it is known that all dharmas are originally Nirvana, how could they be like the Two Vehicles,厭惡厭惡 suffering and seeking extinction?

Treatise: Those who generate the aspiration with understanding and practice should know that (their aspiration) is even more superior. Commentary: Next, the second part is about generating the aspiration with understanding and practice. It is divided into two parts. First, it explains the aspiration obtained through understanding (解), and then it explains the understanding (解) and practice (行) that the aspiration performs. The first part is further divided into two parts. First, it generally indicates the desire for superiority, and then it explains its superior aspects. This is the first part. 'Understanding' refers to the Ten Understandings, and 'practice' refers to the Ten Practices. 'Suffering mind' refers to entering the stage before the Ten Directions and Abodes, relying only on faith to generate practice. Now, let them rely on understanding to generate practice, which is to transform faith into superior understanding, hence the name 'transformation into superiority'.

Treatise: Because these Bodhisattvas reach the non-attachment they cultivate. Commentary: This explains the superior aspects. 'Because these Bodhisattvas, etc.' indicates the superiority in terms of time. It refers to the fact that the initial kalpa has three periods, with the Ten Abodes, Ten Practices, and Ten Directions located in the initial and middle periods. Now, let this aspiration be located in the later period, hence the saying 'the initial kalpa is about to be completed'. 'Deep understanding of Suchness Dharma, etc.' indicates the superiority in terms of understanding, surpassing the previous stage of 正念真如 (right mindfulness of Suchness). It is different from the faith position, hence the term 'deep'. It is different from attaining merits, hence the term 'understanding'. Because of obtaining this deep understanding, it is said to be 'present'. 'The non-attachment they cultivate' indicates the superiority in terms of practice. Because of gaining a deep understanding of Suchness, all that is cultivated is non-attachment.

Treatise: Because knowing that the nature of Dharma is without greed, etc., until prajna-paramita (wisdom to the other shore). Commentary: This explains the faith, understanding, and practice of generating the aspiration. The text separately explains the six paramitas (到彼岸, perfections) of non-attachment, and each passage separately explains understanding (解) and practice (行). 'Because knowing that the nature of Dharma is without greed, etc.' explains understanding (解). Sages realize the nature of Dharma and have no attachment, so they know that the nature of Dharma is without greed, etc. Because stinginess and other defilements contradict the truth, while giving (dana) and precepts (sila), etc., are in accordance with the truth, therefore, practice giving and other actions.

此六皆能至勝彼岸。故皆名為波羅蜜也。

論。證發心者至究竟地　述曰。次下第三明證發心。于中有三。初明發心體。次顯發心相。后顯成滿德。初中又三。初標證位。次辨證體。后明證用。此初也。所言證者。體會為義。心本無明起念。始從初地至第十地。漸斷無明體。會心源發真智。故名證發心。

論。證何境界至名為法身　述曰。此辨證體也。證何境界謂真如者。此舉所證之法也。以依轉識為境界等者。此釋外疑難也。既說體會名證。真如於中則無能所差別。而乃說真為境界者。以依證智同時轉相能取境界故。說真為境。欲顯菩薩雖證真如非能凈故假說轉識。而實證者。體會真如理智無別。何有境界。唯真如智名法身者。結明非境。謂證菩薩名為法身。法身唯是如凈智。既彼理智無有別體。是故真如境界也。

論。是菩薩至不依文字　述曰。下顯證用。于中顯有四種德用。一攝法上首德。二隨根延促德。三實行不殊德。四應機殊用德。此初也。是菩薩等者。此明請法。一念作意能至十方故。法唯為開導等者。顯其請意。唯為開導無聞眾生故。不依文字者。顯為他意。法出自心非依言解故。

論。或示超地至不可思議　述曰。此隨根延促德。文中三義。謂促延結。文易可知。

【現代漢語翻譯】現代漢語譯本：這六種（佈施、持戒、忍辱、精進、禪定、智慧）都能到達殊勝的彼岸，所以都稱為波羅蜜（pāramitā，到彼岸）。

論：證發心者至究竟地述曰：接下來第三部分闡明證發心。其中有三點：首先闡明發心的本體，其次闡明發心的相狀，最後闡明成就圓滿的功德。首先闡明發心的本體，又分為三點：首先標明證的位次，其次辨別證的本體，最後闡明證的作用。這是第一點。所說的『證』，以體會為意義。心本來是無明，生起念頭，開始從初地到第十地，逐漸斷除無明的本體，體會心源而生髮真正的智慧，所以稱為證發心。

論：證何境界至名為法身述曰：這是辨別證的本體。證何境界，指的是真如（tathatā，如實、真如）？這是舉出所證的法。『以依轉識為境界等者』，這是解釋外人的疑問。既然說體會叫做證，真如其中就沒有能所的差別，卻說真如是境界，是因為依靠證智同時轉變相分，能夠取真如為境界的緣故。說真如為境界，是爲了顯示菩薩雖然證得真如，並非能凈，所以假說轉識。而實際上證得的人，體會真如的理和智沒有差別，哪裡有什麼境界？只有真如智才稱為法身（dharmakāya，法身），總結說明並非境界。所謂證得的菩薩稱為法身，法身唯是如凈智，既然理智沒有別的本體，所以真如是境界。

論：是菩薩至不依文字述曰：下面闡明證的作用。其中顯示有四種功德作用：一是攝法上首的功德，二是隨順根機延促的功德，三是實行不殊的功德，四是應機殊用的功德。這是第一點。『是菩薩等者』，這是說明請法。一念作意能夠到達十方，所以說法只是爲了開導等，顯示其請法的用意，只是爲了開導沒有聽聞的眾生。『不依文字者』，顯示是爲了他人，法出自內心，不是依靠言語理解的緣故。

論：或示超地至不可思議述曰：這是隨順根機延促的功德。文中包含三種含義，即促、延、結。文義容易理解。

【English Translation】 English version: These six (giving, morality, patience, diligence, meditation, and wisdom) are all able to reach the supreme shore, therefore they are all called pāramitā (perfection, reaching the other shore).

Treatise: 'The one who realizes the arising of the mind' to the ultimate ground. Commentary: Next, the third part elucidates the realization of the arising of the mind. There are three aspects to it: first, elucidating the substance of the arising of the mind; second, elucidating the characteristics of the arising of the mind; and third, elucidating the merits of accomplishment and fulfillment. First, elucidating the substance of the arising of the mind, which is further divided into three points: first, marking the position of realization; second, distinguishing the substance of realization; and third, elucidating the function of realization. This is the first point. The term 'realization' is defined as comprehension. The mind is originally ignorance, giving rise to thoughts, starting from the first ground to the tenth ground, gradually cutting off the substance of ignorance, comprehending the source of the mind and generating true wisdom, therefore it is called the realization of the arising of the mind.

Treatise: What realm is realized to be called dharmakāya? Commentary: This distinguishes the substance of realization. What realm is realized, referring to tathatā (suchness, thusness)? This is citing the dharma that is realized. 'Because relying on the transformation of consciousness as the realm, etc.,' this explains the doubts of outsiders. Since it is said that comprehension is called realization, there is no difference between the able and the object within tathatā, yet it is said that tathatā is the realm, because relying on the simultaneous transformation of the aspect of the realizing wisdom, it is able to take tathatā as the realm. Saying that tathatā is the realm is to show that although the Bodhisattva realizes tathatā, it is not the ability to purify, so it is falsely said to be the transformation of consciousness. But in reality, the one who realizes comprehends that the principle and wisdom of tathatā are not different, so where is there any realm? Only the wisdom of tathatā is called dharmakāya (dharma body), concluding that it is not a realm. The so-called realized Bodhisattva is called dharmakāya, dharmakāya is only pure wisdom like that, since the principle and wisdom have no separate substance, therefore tathatā is the realm.

Treatise: This Bodhisattva does not rely on words. Commentary: Below, elucidating the function of realization. Among them, it shows four kinds of meritorious functions: first, the merit of being the leader in gathering the Dharma; second, the merit of prolonging or shortening according to the capacity of the roots; third, the merit of practice not being different; and fourth, the merit of responding to the occasion with different functions. This is the first point. 'This Bodhisattva, etc.,' this is explaining the request for the Dharma. A single thought of intention can reach the ten directions, so the Dharma is only for guidance, etc., showing the intention of requesting the Dharma, only to guide sentient beings who have not heard it. 'Does not rely on words,' showing that it is for others, the Dharma comes from the heart, not relying on verbal understanding.

Treatise: Or showing surpassing the ground to the inconceivable. Commentary: This is the merit of prolonging or shortening according to the capacity of the roots. The text contains three meanings, namely shortening, prolonging, and concluding. The meaning of the text is easy to understand.

論。而實菩薩至阿僧祇劫故　述曰。此實行不殊德也。而實菩薩種姓根等義。一種姓等。皆入菩薩種姓位故。二諸根等。上中下根皆上根故。三發心等。發真心等皆無別故。四所證等。皆證真如根本理故。以一切菩薩等者。后約時釋成。從初正信至於初地。初僧祇劫。初地乃至七地滿心。二僧祇。滿八地乃至十地終心。三僧祇。劫既皆三祇。故無超也。

論。但隨眾生至亦有差別　述曰。此應機殊用德也。種姓發心根證雖等。而其所行示現差別。眾生不同怯懈貪等。世界不同諸佛出事。根有上中下。樂欲速中鈍。種有劣中勝。于所見聞皆有異。故菩薩是行不可同也。

論。又是菩薩至微細之相　述曰。次下第二顯發心相。于中有二。初顯細標數。后列名釋相。此初也。顯此發心勝於前住。難測知故言微細相。

論。云何為三至起滅故　述曰。此列名釋相也。謂根本智名為真如。體會真心體會真如無分別故。謂后得智本名方便。心妙修遍善巧化生故。阿黎耶識名業識心。二智起時必依此故。此實非是發心之相。欲顯菩薩雖得二智猶有微細生滅之累不同佛地純凈之德。是故攝在發心相耳。

論。又是菩薩至最高大身　述曰。第三顯成滿德。于中有二。初正嘆勝德。后問答釋疑。初中有二。初顯位

【現代漢語翻譯】現代漢語譯本：論。而實菩薩至於阿僧祇劫的修行，述曰：這實際的修行與功德沒有差別。而實際菩薩的種姓、根器等意義，一是種姓等，都進入菩薩的種姓位；二是諸根等，上、中、下根器都成為上根器；三是發心等，發真誠心等都沒有差別；四是所證悟的，都證悟真如根本之理。以一切菩薩平等來說，後面用時間來解釋成就。從最初的正信到初地（菩薩的第一個階位），是第一個阿僧祇劫；從初地到七地圓滿，是第二個阿僧祇劫；從八地圓滿到十地終結，是第三個阿僧祇劫。既然劫數都是三個阿僧祇劫，所以沒有超越的說法。

論。但隨眾生根器不同，教化方式亦有差別。述曰：這是應機施教的功德。種姓、發心、根器、證悟雖然相同，但其所行所展現的卻有差別。眾生不同，有怯懦、懈怠、貪婪等；世界不同，諸佛出現的事蹟也不同；根器有上、中、下之分，喜好有快速、中等、遲鈍之別；種姓有劣、中、勝之分，對於所見所聞都有差異。所以菩薩的行持不可能相同。

論。又是菩薩發心后，有微細之相。述曰：接下來第二部分是顯現發心的相狀。其中分為兩部分，首先是簡要標出數量，然後是列出名稱解釋相狀。這裡是第一部分。顯現這種發心勝過之前的安住狀態，難以測知，所以說是微細之相。

論。什麼是三種微細之相？因為有起滅的緣故。述曰：這是列出名稱解釋相狀。所謂的根本智，名為真如（萬物的本性），體會真心，體會真如沒有分別的緣故。所謂的后得智，本名為方便（善巧的方法），心微妙地修習，普遍地善巧化生。阿黎耶識（第八識）名為業識心，二智生起時必定依靠它。這實際上不是發心的相狀，而是想要顯示菩薩雖然得到二智，仍然有微細生滅的累積，不同於佛地純凈的功德。所以把它歸納在發心的相狀中。

論。又是菩薩成就最高大的身。述曰：第三部分是顯現成就圓滿的功德。其中分為兩部分，首先是讚歎殊勝的功德，然後是問答解釋疑惑。首先是讚歎位階。

【English Translation】 English version: Treatise. The actual practice of a Bodhisattva extends through asamkhya kalpas (countless eons). Commentary: This actual practice is not different from merit. The meaning of a Bodhisattva's lineage, faculties, etc., is as follows: First, lineage, etc., all enter the Bodhisattva's lineage position. Second, faculties, etc., the superior, middle, and inferior faculties all become superior faculties. Third, aspiration, etc., the aspiration for a true heart, etc., are all without difference. Fourth, what is realized, etc., all realize the fundamental principle of Suchness (Tathata). Considering all Bodhisattvas as equal, the accomplishment is explained later in terms of time. From the initial right faith to the first Bhumi (Bodhisattva's first stage), it is the first asamkhya kalpa. From the first Bhumi to the completion of the seventh Bhumi, it is the second asamkhya kalpa. From the completion of the eighth Bhumi to the end of the tenth Bhumi, it is the third asamkhya kalpa. Since the kalpas are all three asamkhya kalpas, there is no surpassing.

Treatise. However, according to the different capacities of sentient beings, the methods of teaching also vary. Commentary: This is the merit of teaching according to the occasion. Although lineage, aspiration, faculties, and realization are the same, their practices and manifestations are different. Sentient beings are different, having timidity, laziness, greed, etc. Worlds are different, and the events of the Buddhas' appearances are also different. Faculties are divided into superior, middle, and inferior, and preferences are divided into fast, medium, and slow. Lineages are divided into inferior, middle, and superior, and there are differences in what is seen and heard. Therefore, the practices of Bodhisattvas cannot be the same.

Treatise. Furthermore, after a Bodhisattva generates the aspiration for enlightenment, there are subtle characteristics. Commentary: Next, the second part is to reveal the characteristics of generating the aspiration for enlightenment. It is divided into two parts, first briefly marking the quantity, and then listing the names to explain the characteristics. This is the first part. It shows that this aspiration surpasses the previous state of abiding, and is difficult to fathom, so it is called a subtle characteristic.

Treatise. What are the three subtle characteristics? Because there is arising and ceasing. Commentary: This is listing the names to explain the characteristics. The so-called fundamental wisdom is called Suchness (Tathata), experiencing the true heart, experiencing Suchness without discrimination. The so-called acquired wisdom is originally called expedient means (Upaya), the mind subtly cultivates, universally skillfully transforming and giving birth. The Alaya consciousness (eighth consciousness) is called karma consciousness, and the arising of the two wisdoms must rely on it. This is actually not the characteristic of generating the aspiration for enlightenment, but it is intended to show that although Bodhisattvas have obtained the two wisdoms, they still have the accumulation of subtle arising and ceasing, which is different from the pure merit of the Buddha's realm. Therefore, it is included in the characteristics of generating the aspiration for enlightenment.

Treatise. Furthermore, the Bodhisattva achieves the highest and greatest body. Commentary: The third part is to reveal the merit of complete accomplishment. It is divided into two parts, first praising the supreme merit, and then answering questions to explain doubts. First is praising the stage.

滿。后明德滿。此初也。又是菩薩等者。因位窮也。福德智慧皆圓滿故。是故名為功德成滿。於色究竟處者。果位成也。將欲成大法主。是故不現最高大身。此即成就他受用。佛在色究竟而成佛也。

論。謂以一念至利益眾生　述曰。此顯德滿也。文中二義。初顯自利德。謂以一念相應惠者。是無間道。以一剎那無明盡故。名一切種智。是解脫道。解脫道中種智圓故。自然已下顯利他德。既成果德顯種智體。由此便能不待功用思議而起利益事故。

論。問曰至名一切種智　述曰。次下釋疑。有二問答。初顯智體斷無明成。后顯智用而能普益。初中有二。初問。后答。此初也。虛空無邊等者。舉境難知以申難本。若無明斷者。顯無能了啟所疑。謂無明者心相依處。心想乃是智慧依處。若無明斷則無心想。心想無故智慧亦無。云何遍知無邊之境。言無明斷成種智耶。

論。答曰至離於想念　述曰。下答有三。初依心立理。次舉非顯失。后舉是彰德。此初也。一切境界雖復無邊。據本如來皆自心變無別境界。是所想念由諸境界不生心故。心若離念。契證心源。即心之境何不能了。

論。以眾生至故不能了　述曰。此舉非顯失也。以眾生妄見等者。此明妄見有限之境。以妄起想念等者。此顯不見所由

【現代漢語翻譯】滿。后明德滿。此初也。又是菩薩等者。因位窮也。福德智慧皆圓滿故。是故名為功德成滿。於色究竟處（Akanistha，最高的天界）者。果位成也。將欲成大法主。是故不現最高大身。此即成就他受用。佛在色究竟而成佛也。

論。謂以一念至利益眾生　述曰。此顯德滿也。文中二義。初顯自利德。謂以一念相應惠者。是無間道。以一剎那無明盡故。名一切種智（Sarvajna，一切種類的知識）。是解脫道。解脫道中種智圓故。自然已下顯利他德。既成果德顯種智體。由此便能不待功用思議而起利益事故。

論。問曰至名一切種智　述曰。次下釋疑。有二問答。初顯智體斷無明成。后顯智用而能普益。初中有二。初問。后答。此初也。虛空無邊等者。舉境難知以申難本。若無明斷者。顯無能了啟所疑。謂無明者心相依處。心想乃是智慧依處。若無明斷則無心想。心想無故智慧亦無。云何遍知無邊之境。言無明斷成種智耶。

論。答曰至離於想念　述曰。下答有三。初依心立理。次舉非顯失。后舉是彰德。此初也。一切境界雖復無邊。據本如來皆自心變無別境界。是所想念由諸境界不生心故。心若離念。契證心源。即心之境何不能了。

論。以眾生至故不能了　述曰。此舉非顯失也。以眾生妄見等者。此明妄見有限之境。以妄起想念等者。此顯不見所由

【English Translation】 Modern Chinese translation: 『Full』. Afterwards, the manifestation of virtue is full. This is the beginning. Furthermore, those who are Bodhisattvas (enlightenment beings), etc., have exhausted the causal stage. Because their merits and wisdom are all complete and full, therefore they are called 『accomplished in merit』. 『In Akanistha (the highest heaven)』 signifies the accomplishment of the fruition stage. Intending to become the great Dharma Lord, therefore they do not manifest the highest and greatest body. This is the accomplishment of benefiting others. The Buddha attains Buddhahood in Akanistha.

Treatise: 『It is said that with one thought, one reaches the benefit of sentient beings.』 Commentary: This reveals the fullness of virtue. There are two meanings in the text. First, it reveals the virtue of benefiting oneself. 『With one thought corresponding to wisdom』 is the path of no interval. Because ignorance is exhausted in an instant, it is called Sarvajna (all-knowing wisdom). This is the path of liberation. Because the Sarvajna is complete in the path of liberation, naturally, what follows reveals the virtue of benefiting others. Since the fruition of merit has been achieved, the substance of Sarvajna is revealed. From this, one can arise to benefit others without waiting for effort or deliberation.

Treatise: 『Question: To what extent is it called Sarvajna?』 Commentary: Next, there is an explanation of doubts. There are two questions and answers. First, it reveals that the substance of wisdom is the cessation of ignorance. Afterwards, it reveals that the function of wisdom is to universally benefit. The first part has two sections. First, the question. Afterwards, the answer. This is the beginning. 『The emptiness is boundless, etc.』 cites the difficulty of knowing the realm to express the basis of the difficulty. 『If ignorance is cut off,』 it reveals that there is no ability to understand, thus initiating the doubt. 『Ignorance is the place where the mind relies.』 The thought of the mind is the place where wisdom relies. If ignorance is cut off, then there is no thought of the mind. If the thought of the mind is absent, then wisdom is also absent. How can one know the boundless realm everywhere? Is it said that the cutting off of ignorance accomplishes Sarvajna?

Treatise: 『Answer: To be free from thought.』 Commentary: The following answer has three parts. First, it establishes the principle based on the mind. Second, it cites what is not to reveal the loss. Afterwards, it cites what is to manifest virtue. This is the beginning. 『All realms, although boundless,』 according to the original nature of the Tathagata (Buddha), are all transformations of one's own mind, without separate realms. 『What is thought』 is because the mind does not arise from the realms. If the mind is free from thought, it is in accordance with the source of the mind. How can the realm of the mind not be understood?

Treatise: 『Because sentient beings cannot understand.』 Commentary: This cites what is not to reveal the loss. 『Because sentient beings have deluded views, etc.』 This clarifies the limited realm of deluded views. 『Because of the arising of deluded thoughts, etc.』 This reveals the reason for not seeing.

。即明由有妄所見故有所不見。

論。諸佛如來至名一切種智　述曰。此舉是彰德也。文中二義。初顯智體能照諸法。由無妄見無所見故無所不見。故言諸佛離於見相無不遍也。佛心離妄歸一心源。始覺同本名心真實。然此本覺為妄法體。故云即是諸法性也。既此本覺為諸法體。妄是本覺佛之相。相現於體。體照其相。有何難了而不能知。故言自體顯照妄法。有大智用等者。后顯智用能廣利益。以同體智大力用故。起緣方便攝化眾生。既滅無明顯種智體起種智用。由是義故斷滅無明名為種智。

論。又問曰至多不能見　述曰。下顯智用能普利益。于中問答。此問也。即由前說有大智用能普益生故為此問。

論。答曰至法身不現故　述曰。此答也。諸佛如來等者。初舉法也。法身平等遍一切處者。平等遍在眾生心故。無有作意故。說自然者。能無功用起作用故。但依眾生心現者。依厭求一隨其勝劣即現報化粗細用故。眾生心者如鏡等者。次舉喻也。如是已下後法合也。心有垢者。謂有染著生死過患而無厭求見佛之機名為有垢。法身不現者。法身遍在眾生心中而不能現報化用也。非有煩惱垢故不現。以善星等煩惱心中亦見佛故。

論。已說解釋分次說修行信心分　述曰。次明第四修行信心分。于

【現代漢語翻譯】現代漢語譯本：也就是說，明白是因為有了虛妄的見解，所以才會有所不見。

論：諸佛如來乃至名為一切種智述曰：這是爲了彰顯其功德。文中有兩層含義。首先是彰顯智慧的本體能夠照亮一切事物。因為沒有虛妄的見解，沒有被遮蔽的事物，所以無所不見。所以說諸佛遠離了見相，無所不周遍。佛心遠離虛妄，迴歸一心之源。始覺與本覺相同，名為心真實。然而這本覺是虛妄法的本體。所以說就是諸法的本性。既然這本覺是諸法的本體，虛妄就是本覺佛的相。相顯現在本體上，本體照亮其相。有什麼難以理解而不能知曉的呢？所以說自體顯照虛妄法。有大智用等等，這是彰顯智慧的作用能夠廣泛地利益眾生。因為有同體的智慧和大力量的作用，所以能夠發起因緣方便來攝受教化眾生。既然滅除了無明，顯現了種智的本體，就生起了種智的作用。因為這個緣故，斷滅無明就叫做種智。

論：又問說乃至多不能見述曰：下面彰顯智慧的作用能夠普遍地利益眾生。其中有問答。這是提問。因為前面說有大智慧的作用能夠普遍地利益眾生，所以有此提問。

論：回答說乃至法身不現的緣故述曰：這是回答。諸佛如來等等，首先是舉出法。法身平等地周遍一切處，因為平等地存在於眾生的心中。沒有造作之意。說自然，是因為能夠無功用地生起作用。只是依眾生的心而顯現，依據厭離和求取，隨著他們的殊勝和低劣，就顯現報身和化身，粗略和細微的作用。眾生的心就像鏡子等等，這是舉出比喻。像這樣以下是後面的法合。心中有污垢，是指有染著生死過患，而沒有厭離和求取，沒有見到佛的機緣，叫做有污垢。法身不顯現，法身周遍地存在於眾生的心中，而不能顯現報身和化身的作用。不是因為有煩惱污垢而不顯現。因為像善星等在煩惱心中也見到佛。

論：已經說完解釋分，接下來是修行信心分述曰：接下來闡明第四個修行信心分。

【English Translation】 English version: That is to say, understanding arises because of false perceptions, which leads to things not being seen.

Treatise: The Tathagatas (Thus Come Ones), up to being named Omniscient Knowledge (Sarvajna) Commentary: This is to highlight their virtues. There are two meanings in the text. First, it reveals that the essence of wisdom can illuminate all things. Because there are no false perceptions and nothing is obscured, there is nothing that is not seen. Therefore, it is said that the Buddhas are free from the appearance of seeing and pervade everything. The Buddha's mind is free from delusion and returns to the source of the One Mind. The initial awakening is the same as the fundamental awakening, called the true mind. However, this fundamental awakening is the essence of false dharmas. Therefore, it is said to be the nature of all dharmas. Since this fundamental awakening is the essence of all dharmas, delusion is the appearance of the Buddha's fundamental awakening. The appearance manifests in the essence, and the essence illuminates the appearance. What is so difficult to understand that it cannot be known? Therefore, it is said that the self-essence illuminates false dharmas. Having great wisdom and function, etc., this reveals that the function of wisdom can broadly benefit sentient beings. Because of the function of the wisdom of the same essence and great power, it can initiate expedient means to gather and transform sentient beings. Since ignorance is extinguished and the essence of Omniscient Knowledge is revealed, the function of Omniscient Knowledge arises. For this reason, the extinction of ignorance is called Omniscient Knowledge.

Treatise: Furthermore, it is asked, 'Up to not being able to see much?' Commentary: Below, it reveals that the function of wisdom can universally benefit sentient beings. Among them, there is a question and answer. This is the question. Because it was previously said that there is a great function of wisdom that can universally benefit sentient beings, this question is asked.

Treatise: The answer is, 'Up to the Dharmakaya (Dharma Body) not appearing?' Commentary: This is the answer. The Tathagatas, etc., first cite the Dharma. The Dharmakaya equally pervades all places because it equally exists in the minds of sentient beings. There is no intention of creation. Saying 'natural' is because it can function without effort. It only appears according to the minds of sentient beings, based on aversion and seeking, and according to their superiority and inferiority, the Reward Body (Sambhogakaya) and Manifestation Body (Nirmanakaya), and coarse and subtle functions appear. The minds of sentient beings are like mirrors, etc., this is citing a metaphor. Like this, what follows is the combination of the Dharma. Having defilements in the mind refers to having attachments to the suffering of birth and death, and not having aversion and seeking, and not having the opportunity to see the Buddha, which is called having defilements. The Dharmakaya does not appear; the Dharmakaya pervades the minds of sentient beings, but the functions of the Reward Body and Manifestation Body cannot appear. It is not because of the defilements of afflictions that it does not appear. Because even in the minds of those with afflictions, like Sunaksatra (Good Star), they also see the Buddha.

Treatise: Having finished explaining the Explanation Section, next is the Cultivating Faith Section Commentary: Next, it clarifies the fourth section, the Cultivating Faith Section.

中有二。初結前起后。后正顯修行信心。此初也。上顯大乘明解釋分。今明起信故次應說修行信心。

論。是中依未入至修行信心　述曰。次下正顯。于中有三。初就人標意。次約法廣辨。後防退方便。此初也。所言未入正定眾生者。亦是大乘不定聚人。然不定聚有勝有劣。勝者乘進。劣者可退。前信成就發心之相。為彼勝人信滿者說令發三心住正定位。今此修行信心者為彼劣人可退。同前發心住正定位。所為雖別趣是同。

論。何等心云何修行　述曰。次下第二約法廣辨。于中有二。先發二問。后還兩答。此初也。

論。略說信心有四種　述曰。下答有二。先答信心。后明修行。中有二。初標。后釋。此初。

論。云何為四至真如法故　述曰。下釋四信。即分為四。此初信有得佛因也。真如既是諸佛所師。眾行之源故云根本。樂念觀察故名為信。是后三信根本故故初明也。

論。二者信佛至一切智故　述曰。此信由因所得之果。果因成故次明也。

論。三者信法至波羅蜜故　述曰。此即信有得佛之行。佛依法成故次明也。教理行果四法之中。前明理果此信行也。必信由教方信此三故。於此中亦顯信教。

論。四者信僧至如實行故　述曰。此即信有起行之人。法籍人弘故

【現代漢語翻譯】現代漢語譯本：

中有二：首先是總結前文，開啟後文。然後是正式闡述修行信心。這是第一部分。上文闡述了大乘的解釋部分，現在闡述發起信心，所以接下來應當說修行信心。論：這裡是針對未進入到修行信心的眾生。

述曰：接下來正式闡述。其中有三部分：首先是就人標明意義，其次是依據法廣泛辨析，最後是防止退轉的方便。這是第一部分。所說的未入正定眾生，也是大乘的不定聚人。然而不定聚人有殊勝和低劣之分。殊勝的人能夠前進，低劣的人可能退轉。前文信成就的發心之相，是為那些殊勝的人，信心圓滿的人說的，讓他們發起三心，安住于正定之位。現在這個修行信心，是為那些低劣的，可能退轉的人說的，同樣是發起信心，安住于正定之位。所為的目的雖然不同，但趨向是一樣的。論：什麼是心？如何修行？

述曰：接下來是第二部分，依據法廣泛辨析。其中有兩部分：先提出兩個問題，然後回答這兩個問題。這是第一部分。論：簡略地說，信心有四種。

述曰：下面回答問題，分為兩部分：先回答信心，后闡明修行。其中有兩部分：首先是標明，然後是解釋。這是第一部分。論：什麼是四種信心？一直到真如法的緣故。

述曰：下面解釋四種信心，分為四個方面。這是第一個信心，具有成佛的因。真如（Tathata，萬法的本性）既是諸佛的老師，又是眾行之源，所以說是根本。樂於思念觀察，所以稱為信。是後面三種信心的根本，所以首先闡明。論：第二是信佛，一直到一切智的緣故。

述曰：這是相信由因所得的果。果和因相互成就，所以接下來闡明。論：第三是信法，一直到波羅蜜的緣故。

述曰：這是相信有得佛的修行。佛依據法成就，所以接下來闡明。教、理、行、果四法之中，前面闡明了理和果，這裡是相信修行。必須相信教法，才能相信這三者，所以在這裡也闡明了信教。論：第四是信僧，一直到如實修行的緣故。

述曰：這是相信有發起修行的人。法憑藉人來弘揚，所以闡明。

【English Translation】 English version:

There are two parts: first, summarizing the previous and initiating the following; second, formally elucidating the cultivation of faith. This is the first part. The previous text elucidated the explanation section of Mahayana, and now it elucidates the arising of faith, so it is appropriate to discuss the cultivation of faith next. Treatise: This is directed towards sentient beings who have not yet entered the cultivation of faith.

Commentary: Next is the formal elucidation. There are three parts: first, clarifying the meaning based on the person; second, broadly analyzing based on the Dharma; and third, providing expedient means to prevent regression. This is the first part. The so-called sentient beings who have not entered the stage of right determination are also those of uncertain destiny in Mahayana. However, those of uncertain destiny are divided into superior and inferior. The superior can advance, while the inferior may regress. The previous aspect of the arising of the mind of faith-accomplishment was spoken for those superior individuals, those whose faith is complete, so that they may arouse the three minds and abide in the position of right determination. Now, this cultivation of faith is for those inferior individuals who may regress, similarly arousing the mind of faith and abiding in the position of right determination. Although the purposes are different, the direction is the same. Treatise: What is the mind? How is it cultivated?

Commentary: Next is the second part, broadly analyzing based on the Dharma. There are two parts: first, posing two questions; and second, answering these two questions. This is the first part. Treatise: Briefly speaking, there are four types of faith.

Commentary: Below are the answers, divided into two parts: first, answering the question of faith; and second, elucidating cultivation. There are two parts within this: first, stating; and second, explaining. This is the first part. Treatise: What are the four types of faith? All the way to the reason of the Suchness (Tathata, the true nature of all dharmas).

Commentary: Below, the four types of faith are explained, divided into four aspects. This is the first faith, possessing the cause of becoming a Buddha. Since Suchness (Tathata, the true nature of all dharmas) is both the teacher of all Buddhas and the source of all practices, it is said to be the root. Being fond of contemplating and observing is called faith. It is the root of the following three types of faith, so it is elucidated first. Treatise: Second is faith in the Buddha, all the way to the reason of omniscient wisdom.

Commentary: This is believing in the result obtained from the cause. Since the result and the cause accomplish each other, it is elucidated next. Treatise: Third is faith in the Dharma, all the way to the reason of Paramita (perfection).

Commentary: This is believing in having the practice to attain Buddhahood. The Buddha is accomplished based on the Dharma, so it is elucidated next. Among the four Dharmas of teaching, principle, practice, and result, the principle and result were elucidated earlier, and here is the belief in practice. One must believe in the teachings in order to believe in these three, so faith in the teachings is also elucidated here. Treatise: Fourth is faith in the Sangha, all the way to the reason of practicing in accordance with reality.

Commentary: This is believing in having people who initiate practice. The Dharma is propagated through people, so it is elucidated.

次明也。

論。修行有五門能成此信　述曰。下答修行。于中有三。初舉數標意。次依數列名。后依名別解。此初也。前雖學起四不德信。若無行成則信不堅不堅之信遇緣便退。故修五行以成四信。

論。云何為五至五者止觀門　述曰。此依數列名也。以諸菩薩定惠變修止觀齊運。二不相離故合二度為第五門。

論。云何修行至向菩提故　述曰。次下第二種門別釋。于中有二。初略明前四。后廣釋止觀。前中又二。初別明四行。后總明深障。別中顯其四種修行。即分為四。此初也。文中初則別明三種施相為修正因。不應已下總勸所修。離於僻執而求正果。三種施相如文可見。

論。云何修行至妄起至罪故　述曰。此中即顯三種戒相。所謂不盜等者。此依在家顯攝律儀戒。遮在家人多造惡故。若出家者等者。此依出家明攝善法戒。已離諸惡勸進善故。當護已下。亦依出家顯攝眾生戒。不令他惡是悲護故。

論。云何修行至苦樂等法故　述曰。此中則顯二種忍相。應忍他惱。不懷報者。耐怨害忍。亦當忍于利衰等者。安受苦忍。榮潤名利。侵損名衰。過誣名毀。越贊名譽。委欲為稱。實責名譏。逼迫名苦。適意名樂。此違順境名為八風。能動行人妄生喜怒。若住平等諦察真如。縱遇他惱無

【現代漢語翻譯】現代漢語譯本：次明也。

論：修行有五門能成就此信。述曰：下面回答修行。其中有三點。首先列舉數目標明意義，其次按照序列列出名稱，最後按照名稱分別解釋。這是第一點。前面雖然學習生起四種不退失的信心，如果沒有修行成就，那麼信心就不堅定，不堅定的信心遇到因緣就會退失。所以修習五種行為來成就四種信心。

論：什麼是五種修行？到『五者止觀門』為止。述曰：這是按照序列列出名稱。因為諸位菩薩在定和慧的修習中，止和觀同時執行，二者不相分離，所以合併兩種法度作為第五種門。

論：如何修行？到『趨向菩提的緣故』為止。述曰：接下來第二種門分別解釋。其中有兩點。首先簡略說明前面的四種，然後廣泛解釋止觀。前面又分為兩點。首先分別說明四種行為，然後總括說明深重障礙。分別說明中，顯示四種修行，即分為四點。這是第一點。文中首先分別說明三種佈施的相，作為修正的原因。『不應』以下總勸所修，遠離偏頗的執著而求得正果。三種佈施的相，如文中所見。

論：如何修行？到『虛妄生起以至於罪過』為止。述曰：這裡顯示三種戒相。所謂不盜等，這是依據在家眾顯示攝律儀戒（Śīla-saṃvara），防止在家之人多造惡業的緣故。如果出家之人等，這是依據出家眾說明攝善法戒（Kuśala-dharma-saṃgraha），已經遠離諸惡，勸勉行善的緣故。『當護』以下，也是依據出家眾顯示攝眾生戒（Sattva-artha-kriyā），不令他人作惡，是悲心守護的緣故。

論：如何修行？到『苦樂等法』為止。述曰：這裡顯示兩種忍相。應當忍受他人的惱害，不懷報復之心，這是耐怨害忍（Kṣānti）。也應當忍受利衰等，這是安受苦忍（Adhivāsanā-kṣānti）。榮耀滋潤名為利，侵損剝奪名為衰，過分誣陷名為毀，超越讚揚名為譽，委曲順從名為稱，真實責備名為譏，逼迫身心名為苦，適悅心意名為樂。這些違逆順從的境界名為八風，能夠動搖修行人虛妄生起喜怒。如果安住于平等，諦察真如，縱然遇到他人惱害，沒有...

【English Translation】 English version: Next is the explanation.

Treatise: There are five practices that can perfect this faith. Commentary: The following answers the question about practice. There are three points within this: first, enumerate the numbers and indicate the meaning; second, list the names according to the sequence; and third, explain each name separately. This is the first point. Although one may learn to generate the four kinds of indestructible faith, if there is no practice to perfect it, then the faith will not be firm. If the faith is not firm, it will regress when encountering conditions. Therefore, cultivate the five practices to perfect the four faiths.

Treatise: What are the five practices? Up to 'the fifth is the gate of Śamatha-Vipassanā (止觀門)'. Commentary: This lists the names according to the sequence. Because all Bodhisattvas cultivate Samādhi (定) and Prajñā (慧) in such a way that Śamatha (止) and Vipassanā (觀) operate simultaneously, and the two are inseparable, the two perfections are combined as the fifth gate.

Treatise: How to practice? Up to 'towards Bodhi (菩提)'. Commentary: Next, the second gate is explained separately. There are two points within this: first, briefly explain the preceding four; then, extensively explain Śamatha-Vipassanā. The preceding is further divided into two points: first, explain the four practices separately; then, summarize the deep obstacles. Within the separate explanation, the four practices are revealed, which are divided into four points. This is the first point. The text first separately explains the three aspects of Dāna (佈施) as the cause of correction. 'One should not' below generally encourages what should be cultivated, to seek the correct result by staying away from biased attachments. The three aspects of Dāna are as seen in the text.

Treatise: How to practice? Up to 'false thoughts arise, leading to sins'. Commentary: Here, the three aspects of Śīla (戒) are revealed. The so-called non-stealing, etc., this is based on the Śīla-saṃvara (攝律儀戒) for laypeople, to prevent laypeople from creating many evil deeds. If one is a monastic, etc., this is based on the Kuśala-dharma-saṃgraha (攝善法戒) for monastics, having already departed from all evils, encouraging the advancement of good deeds. 'One should protect' below, is also based on the Sattva-artha-kriyā (攝眾生戒) for monastics, not allowing others to do evil, which is compassionate protection.

Treatise: How to practice? Up to 'suffering, pleasure, and other Dharmas (法)'. Commentary: Here, the two aspects of Kṣānti (忍) are revealed. One should endure the harm from others, without harboring thoughts of revenge, this is Kṣānti (耐怨害忍). One should also endure gain and loss, etc., this is Adhivāsanā-kṣānti (安受苦忍). Glory and enrichment are called gain, encroachment and deprivation are called loss, excessive slander is called defamation, surpassing praise is called fame, yielding compliance is called flattery, truthful rebuke is called criticism, pressing and forcing the body and mind is called suffering, and pleasing the mind is called pleasure. These adverse and favorable states are called the eight winds, which can shake practitioners and cause them to falsely generate joy and anger. If one abides in equality and contemplates Suchness (真如), even if one encounters harm from others, there is no...

懷報心。雖遇八風其心不動。既由諦察二忍方成。是故亦顯有三忍也。

論。云何修行至速離眾苦　述曰。此中即顯三種精進。于諸善事不退等者。被甲精進。如世被甲無退屈故。當念過去久遠等者。攝善精進。念昔虛苦令勤善故。自利利他速離苦者。利樂精進。欲脫他苦自精進故。

論。複次若人至眾多障礙　述曰。次下第二除障方便。于中有二。先障。后治。此初也。先世多有重罪等者。此舉內因之業障也。魔鬼病苦所惱亂者。感外緣惱之報障也。世間事務所牽纏者。此顯所起煩惱障也。

論。是故應當至善根增長故　述曰。此明治障法也。是故應當禮拜等。此即總明除障方便。如人負債依附於王。則于債主無如之何。如是行人禮拜諸佛。諸佛所護能脫諸障。懺悔等者。即顯別除四障之法。諸惡業障懺悔除。謗正法障勸請除滅。嫉妒他勝隨喜對治。樂著三有迴向對治。常不休廢得免諸障等者。此結前方便免障生善也。

論。云何修行止觀門　述曰。下明止觀。于中有二。初問。后釋相。此初也。

論。所言止者至觀義故　述曰。次下釋相。文中有二。初略明。后廣顯。略中亦二。先舉別修以明隨順。后舉雙運釋隨順義。此初也。謂止一切境界相者。由先分別作諸外塵。今以覺惠唯

【現代漢語翻譯】懷抱慈悲之心。即使遇到世間的八種風（八風：利、衰、毀、譽、稱、譏、苦、樂），內心也不會動搖。這是通過如實的觀察和忍耐才能達到的境界。因此，也顯示了有三種忍。

論：如何修行才能迅速脫離眾多的痛苦？述曰：這裡就顯示了三種精進。對於各種善事不退縮等，是披甲精進（被甲精進：比喻像戰士披上鎧甲一樣，勇猛精進，不畏艱難）。就像世間披上鎧甲的人不會退縮一樣。當憶念過去久遠等，是攝善精進（攝善精進：努力修習一切善法）。憶念過去所受的虛妄痛苦，從而勤奮行善。自利利他，迅速脫離痛苦，是利樂精進（利樂精進：既利益自己，也利益他人，努力修行以脫離痛苦）。想要使他人脫離痛苦，自己就要精進修行。

論：此外，如果有人遇到眾多的障礙述曰：接下來是第二種消除障礙的方法。其中有兩部分，先說障礙，后說對治。這是第一部分。先世有很多嚴重的罪業等，這是舉例說明內在原因造成的業障。魔鬼病苦所惱亂，這是感受外在因緣造成的報障。世間事務所牽纏，這是顯示所產生的煩惱障。

論：因此應當至誠禮拜，使善根增長述曰：這是說明對治障礙的方法。因此應當禮拜等，這是總的說明消除障礙的方法。就像人欠了債，依附於國王，那麼債主就對他無可奈何。像這樣修行的人禮拜諸佛，受到諸佛的護佑，就能脫離各種障礙。懺悔等，這是分別顯示消除四種障礙的方法。各種惡業的障礙，通過懺悔來消除。誹謗正法的障礙，通過勸請來消除。嫉妒他人勝過自己，用隨喜來對治。貪戀執著三有（三有：欲有、色有、無色有），用迴向來對治。常常不停止、不廢棄，就能避免各種障礙等，這是總結前面的方法，避免障礙，增長善根。

論：如何修行止觀法門？述曰：下面說明止觀。其中有兩部分，先是提問，后是解釋止觀的體相。這是第一部分。

論：所說的止，乃至觀的意義述曰：接下來是解釋止觀的體相。文中分為兩部分，先是簡略說明，后是詳細闡釋。簡略說明中也分為兩部分，先是舉例說明分別修止和修觀，以說明隨順止觀的含義，后是舉例說明止觀雙運，來解釋隨順止觀的意義。這是第一部分。所謂止一切境界相，是因為先前分別執著各種外在塵境，現在用覺悟的智慧，只

【English Translation】 Cherishing a compassionate heart. Even when encountering the eight winds (eight winds: gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure), the mind remains unmoved. This is achieved through true observation and forbearance. Therefore, it also reveals that there are three kinds of forbearance.

Treatise: How does one cultivate to quickly escape from suffering? Commentary: Here, it reveals three kinds of diligence. Not retreating from good deeds, etc., is 'Armored Diligence' (Armored Diligence: a metaphor for being like a warrior wearing armor, bravely and diligently advancing without fear of difficulties). Just as a person wearing armor in the world does not retreat. When mindful of the distant past, etc., is 'Gathering Goodness Diligence' (Gathering Goodness Diligence: diligently cultivating all good dharmas). Remembering the false suffering of the past, thereby diligently practicing good. Benefiting oneself and others, quickly escaping from suffering, is 'Benefiting and Joyful Diligence' (Benefiting and Joyful Diligence: benefiting oneself and others, diligently cultivating to escape from suffering). Wanting to free others from suffering, one must diligently cultivate oneself.

Treatise: Furthermore, if a person encounters many obstacles Commentary: Next is the second method of removing obstacles. There are two parts, first the obstacles, then the remedies. This is the first part. Having many serious sins in past lives, etc., this is an example of karmic obstacles caused by internal causes. Being troubled by demons, illnesses, and suffering, this is experiencing retribution obstacles caused by external conditions. Being entangled in worldly affairs, this reveals the arising of afflictive obstacles.

Treatise: Therefore, one should sincerely prostrate to increase good roots Commentary: This explains the method of treating obstacles. Therefore, one should prostrate, etc., this is a general explanation of the method of removing obstacles. Just as a person who owes debts, relying on the king, then the creditor can do nothing to him. Like this, a practitioner who prostrates to all Buddhas, protected by all Buddhas, can escape from various obstacles. Repentance, etc., this specifically reveals the method of removing the four obstacles. The obstacles of various evil karmas are removed through repentance. The obstacles of slandering the true Dharma are removed through exhortation. Jealousy of others surpassing oneself is counteracted with rejoicing. Attachment to the three realms of existence (three realms: desire realm, form realm, formless realm) is counteracted with dedication. Constantly not stopping or abandoning, one can avoid various obstacles, etc., this summarizes the previous methods, avoiding obstacles and increasing good roots.

Treatise: How does one cultivate the practice of cessation and contemplation? Commentary: Below explains cessation and contemplation. There are two parts, first the question, then the explanation of the characteristics of cessation and contemplation. This is the first part.

Treatise: What is meant by cessation, up to the meaning of contemplation Commentary: Next is the explanation of the characteristics of cessation and contemplation. The text is divided into two parts, first a brief explanation, then a detailed explanation. The brief explanation is also divided into two parts, first giving examples of separately cultivating cessation and contemplation to explain the meaning of following cessation and contemplation, then giving examples of the dual practice of cessation and contemplation to explain the meaning of following cessation and contemplation. This is the first part. The so-called cessation of all characteristics of realms is because previously one separately clung to various external dust realms, now using awakened wisdom, only

識道理破外塵相境。相既止。無所分別。故名止。分別因緣生滅相者。先由修止其心沉沒。今覺惠觀察因緣生滅之相發生妙智故為觀。隨順奢魔他觀義等者。梵云奢魔他。此翻止。毗缽舍那此譯為觀。譯此論者為方便及正止觀故。於此中加此隨順奢摩他等。謂于方便而存梵言。于正止觀而為華語。即正止觀名之為觀。雙運之時是正觀故。若此文中。皆就華言。應言隨順止觀義。隨順觀觀義。謂方便時止諸塵相是能隨順正觀之止。故言隨順止觀義也。又能分別因緣相故。能順正觀之觀故。言隨順觀觀義也。

論。云何隨順至雙現前故　述曰。此顯雙運釋隨順義。以此二義漸習等者。顯能隨順之方便也。不相舍離雙現前者。明所隨順之正觀也。即止時觀即觀時止。止觀齊均名不相離等也。

論。若修止者端坐正意　述曰。次下第二廣明止觀。于中有二。先明別修。后顯雙運。別中有三。先止。后觀。止中有五。一修止方法。二顯止勝能。三辨止魔事。四簡止真偽。五欲止勸修。初中有二。初明勝人能入。后顯障者不能前中亦二。初托靜息心修止方便。后止成得定除障不退。前中又二。初明修止次第。此初也。住靜處者。修止緣也。具而言之。應有五緣。閑居靜處。持戒清凈。衣食具足。得善知識。息諸緣務。

【現代漢語翻譯】現代漢語譯本：認識道理，破除外在塵世的表象和境界。當表象止息，就沒有分別。因此稱為『止』（Śamatha，奢摩他，意為止）。對於因緣生滅的表象進行分別觀察，首先是因為修習『止』導致內心沉沒。現在通過覺悟智慧觀察因緣生滅的表象，從而生起微妙的智慧，這便是『觀』（Vipaśyanā，毗缽舍那，意為觀）。『隨順奢摩他觀義等』的意思是，梵語稱『奢摩他』，翻譯成中文是『止』。『毗缽舍那』翻譯成中文是『觀』。翻譯這部論的人爲了方便以及正『止觀』的修習，因此在這裡加上『隨順奢摩他』等字樣。意思是說，在方便的時候保留梵語，在正『止觀』的時候使用漢語。即正『止觀』稱之為『觀』，兩者同時運用的時候才是真正的『觀』。如果這段文字全部使用漢語，應該說『隨順止觀義』，『隨順觀觀義』。意思是說，在方便的時候，止息各種塵世表象，這是能夠隨順正『觀』的『止』，所以說『隨順止觀義』。又因為能夠分別因緣的表象，能夠順應正『觀』的『觀』，所以說『隨順觀觀義』。

論：『云何隨順至雙現前故？』述曰：這顯示了雙運，解釋了隨順的含義。『以此二義漸習等者』，顯示了能夠隨順的方便。『不相舍離雙現前者』，闡明了所隨順的正『觀』。即『止』的時候也是『觀』，即『觀』的時候也是『止』，『止觀』齊頭並進，因此稱為不相分離等。

論：『若修止者端坐正意』述曰：接下來第二部分廣泛闡明『止觀』。其中分為兩部分，先闡明分別修習，后闡明同時運用。在分別修習中又分為三部分，先是『止』，后是『觀』。在『止』中又分為五部分，一是修『止』的方法，二是顯示『止』的殊勝功能，三是辨別『止』的魔事，四是簡別『止』的真偽，五是勸人修習『止』。在第一部分中又分為兩部分，首先闡明殊勝之人能夠進入，然後闡明有障礙的人不能進入。在前一部分中又分為兩部分，首先依託靜止氣息修習『止』的方便，然後『止』修成后獲得禪定，消除障礙而不退轉。在前一部分中又分為兩部分，首先闡明修『止』的次第，這是第一部分。『住靜處者』，是修『止』的助緣。完整地說，應該有五種助緣：閑居靜處，持戒清凈，衣食具足，得善知識，息諸緣務。

【English Translation】 English version: Understanding the principles, breaking through the external dust-like appearances and realms. When appearances cease, there is no discrimination. Therefore, it is called 『Śamatha』 (奢摩他, meaning cessation). To discriminate and observe the appearances of arising and ceasing due to conditions, initially, the mind becomes沉沒 (sunken) due to the practice of 『Śamatha』. Now, through enlightened wisdom, observing the appearances of arising and ceasing due to conditions, subtle wisdom arises, which is 『Vipaśyanā』 (毗缽舍那, meaning observation). The meaning of 『following Śamatha and Vipaśyanā』 is that 『Śamatha』 in Sanskrit is translated as 『止』 (cessation) in Chinese. 『Vipaśyanā』 is translated as 『觀』 (observation) in Chinese. The translator of this treatise, for the sake of convenience and the correct practice of 『Śamatha-Vipaśyanā』, therefore adds the words 『following Śamatha』 here. It means that Sanskrit is retained for convenience, and Chinese is used for correct 『Śamatha-Vipaśyanā』. That is, correct 『Śamatha-Vipaśyanā』 is called 『觀』 (observation), and only when the two are used simultaneously is it true 『觀』 (observation). If this passage were all in Chinese, it should say 『following cessation-observation meaning』, 『following observation-observation meaning』. It means that at the time of convenience, ceasing various worldly appearances is the 『cessation』 that can follow correct 『observation』, so it is said 『following cessation-observation meaning』. Also, because it can discriminate the appearances of conditions, it can follow the 『observation』 of correct 『observation』, so it is said 『following observation-observation meaning』.

Treatise: 『How to follow until both appear simultaneously?』 Commentary: This shows the dual operation, explaining the meaning of following. 『Gradually practicing these two meanings』 shows the convenience of being able to follow. 『Not separating and both appearing simultaneously』 clarifies the correct 『observation』 that is followed. That is, 『cessation』 is also 『observation』 at the time of 『cessation』, and 『observation』 is also 『cessation』 at the time of 『observation』. 『Cessation』 and 『observation』 are equally balanced, so it is called not separating, etc.

Treatise: 『If one who practices cessation sits upright with correct intention』 Commentary: Next, the second part extensively clarifies 『Śamatha-Vipaśyanā』. It is divided into two parts, first clarifying separate practice, and then clarifying simultaneous application. In separate practice, it is divided into three parts, first 『cessation』, then 『observation』. In 『cessation』, it is divided into five parts, one is the method of practicing 『cessation』, two is showing the excellent function of 『cessation』, three is distinguishing the demonic affairs of 『cessation』, four is distinguishing the truth and falsehood of 『cessation』, and five is encouraging people to practice 『cessation』. In the first part, it is divided into two parts, first clarifying that superior people can enter, and then clarifying that those with obstacles cannot enter. In the first part, it is divided into two parts, first relying on stilling the breath to practice the convenience of 『cessation』, and then after 『cessation』 is cultivated, obtaining samādhi, eliminating obstacles and not regressing. In the first part, it is divided into two parts, first clarifying the order of practicing 『cessation』, this is the first part. 『Dwelling in a quiet place』 is the auxiliary condition for practicing 『cessation』. To put it completely, there should be five auxiliary conditions: dwelling in a secluded and quiet place, upholding precepts purely, having sufficient clothing and food, obtaining good knowledge, and ceasing all worldly affairs.

今略舉初云住靜處。言端坐者。是顯調身。身若卻倚。或復低屈。及今傍側。既生懈慢。復引昏沉。故端其身結加趺坐。言正意者。是顯調心。末世行人正愿者少邪求者多。茍求名利現寂靜儀。心既不止。無由得定。離此耶求故云正意。欲令其心與理相應。自度度他至無上道。名調心也。

論。不依氣息至見聞覺知　述曰。自下第二修止次第。于中有二。初約坐修止。后余亦起。前中亦三。先離倒境心。后除失念。此初也。言氣息者觀境。言形色者即骨瑣等青黃赤白四種相也。空地水等五一切處皆是事空所緣境界。見聞覺知是識一切處。通前即顯十一切處。於此諸境推求了達知唯自心不復托緣。故言不依。

論。一切諸想至唸唸不滅　述曰。此離倒心也。一切諸想隨念皆除者。此除分別內心想也。前雖令離取倒境相。若存內心亦是妄倒。是故內心一切分別隨起想念皆除遣也。亦遣除想者。此遣能之妄想也。前令離念說想皆除。非謂有于能除之想。除想若存亦非離相。是故亦遣能除想也。以一切下釋其亦遣能所以。以一切法本無所想無有唸唸生滅體故。所除之想既不可得。豈更得存能除想也。

論。亦不得隨心至以心除心　述曰。次下第三除失念心。于中有二。初舉非想制。后示除方便。此初也。不

【現代漢語翻譯】現代漢語譯本：現在簡略地舉出最初安住于寂靜處的要點。說到『端坐』，是爲了調理身體。身體如果傾斜倚靠，或者低頭彎腰，以及偏向旁邊，就會產生懈怠輕慢，進而引起昏沉。所以要端正身體，結跏趺坐。說到『正意』，是爲了調理內心。末法時代的修行人，發正愿的少，追求邪欲的多。只是追求名利，表面上裝出寂靜的樣子。內心既然不能止息，就沒有辦法得到禪定。遠離這些邪求，所以叫做『正意』。想要使自己的心與真理相應，自己解脫也幫助他人解脫，最終達到無上菩提，這就叫做調心。

論：不依賴氣息，乃至見聞覺知述記：下面第二部分是修習止觀的次第。其中分為兩部分：首先是關於坐禪修止，然後是其餘時候的修習。前面的坐禪修止又分為三個部分：首先是遠離顛倒的境界心，然後是去除失念，這是第一部分。說到『氣息』，是所觀察的境界。說到『形色』，就是骨骼等青黃赤白四種色相。空、地、水等五一切處，都是事空所緣的境界。見聞覺知是識一切處。總括前面所說，就是顯示十一切處。對於這些境界，推求了達，知道一切都只是自己的心，不再依賴外在的因緣，所以說『不依賴』。

論：一切諸想，乃至唸唸不滅述記：這是遠離顛倒心。『一切諸想隨念皆除』，這是去除分別的內心之想。前面雖然讓人遠離執取顛倒的境界相，如果內心還存在執著，也是虛妄顛倒。所以內心一切分別，隨著生起的念頭都要去除。『亦遣除想』，這是去除能除的妄想。前面讓人遠離念頭，說一切想都要去除，不是說存在一個能去除妄想的念頭。如果去除妄想的念頭還存在，就不是真正的離相。所以也要去除能除的妄想。『以一切』以下解釋為什麼要去除能除的妄想。因為一切法的本性是沒有所想的，沒有唸唸生滅的實體。所要去除的妄想既然不可得，哪裡還能存在能去除妄想的念頭呢？

論：亦不得隨心，乃至以心除心述記：下面第三部分是去除失念心。其中分為兩部分：首先是舉出不以妄想來制伏妄想，然後是展示去除失唸的方便。這是第一部分。不...

【English Translation】 English version: Now, I will briefly mention the essential points for initially dwelling in a quiet place. 'Sitting upright' refers to adjusting the body. If the body is leaning, slouching, or tilting to the side, it will generate laziness and sluggishness, leading to drowsiness. Therefore, one should straighten the body and sit in the lotus position. 'Correct intention' refers to adjusting the mind. In the Dharma-ending Age, few practitioners generate correct vows, while many seek evil desires. They merely pursue fame and gain, outwardly displaying a semblance of tranquility. Since the mind cannot be stilled, there is no way to attain Samadhi. To be free from these evil pursuits is called 'correct intention,' desiring to make one's mind correspond with the truth, liberating oneself and helping others to liberate themselves, ultimately reaching unsurpassed Bodhi. This is called adjusting the mind.

Treatise: Not relying on breath, up to seeing, hearing, awareness, and knowing. Commentary: The second part below concerns the sequence of cultivating Śamatha-Vipassanā. It is divided into two parts: first, about practicing Śamatha in seated meditation, and then practice at other times. The former, seated meditation, is further divided into three parts: first, separating from the inverted state of mind; then, removing forgetfulness. This is the first part. 'Breath' refers to the object of observation. 'Form and color' refers to the four colors of blue, yellow, red, and white, such as bones. The five all-encompassing realms of space, earth, water, etc., are all objects of the realm of emptiness. Seeing, hearing, awareness, and knowing are the all-encompassing realms of consciousness. Summarizing what was said earlier, it reveals the ten all-encompassing realms. Regarding these realms, by investigating and understanding, one knows that everything is only one's own mind, no longer relying on external conditions. Therefore, it is said 'not relying'.

Treatise: All thoughts, up to the non-cessation of thoughts. Commentary: This is separating from the inverted mind. 'Removing all thoughts as they arise' refers to removing the thoughts of internal discrimination. Although one is told to separate from grasping inverted states, if attachment remains in the mind, it is still false and inverted. Therefore, all internal discriminations, as thoughts arise, must be removed. 'Also removing the removing thought' refers to removing the deluded thought of being able to remove. Earlier, one was told to separate from thoughts, saying that all thoughts should be removed, not that there is a thought that can remove delusion. If the thought of removing delusion still exists, it is not truly separating from appearances. Therefore, one must also remove the thought of being able to remove. 'Because all' below explains why one must remove the removing thought. Because the nature of all dharmas is without thought, there is no entity of thoughts arising and ceasing moment by moment. Since the thoughts to be removed are unattainable, how can the thought of being able to remove delusion still exist?

Treatise: Also, one should not follow the mind, up to using the mind to eliminate the mind. Commentary: The third part below is about removing the mind of forgetfulness. It is divided into two parts: first, mentioning not using delusion to subdue delusion; then, showing the means of removing forgetfulness. This is the first part. Not...

得隨心外念境者。此令不起外失念相。謂修止者常須作意。豈唯離於倒境。倒心亦不住心失念外境。后以心除心者。此令不起內失念相。前心失念。念著境時既舍于境。後心失念。念著內心。即以止心除心也。

論。心若馳散至住于正念　述曰。次下示除正念方便。于中有二。初令住正念。后示正念相。此初也。前雖制言不得失念。若時失念如何攝持。故此示令攝住正念。此正念者即無念也。若不起念自不馳散。故言心散即當攝來。非謂以心攝馳散心。以心攝心心不息故。至此無念不散之位名住正念。無別可住。若有所住名邪念故。

論。是正念者至唸唸不可得　述曰。此示正念相也。謂離所取能取二相心無所得契證真如。是正念相。當知唯心無外境者。此顯正念離所取相也。即復此心亦無等者。此顯正念離能取相。離二取相都無所念契證心源。名得住也。

論。若從坐起至隨順觀察　述曰。此顯余儀亦修止也。非直坐時。常修此止。餘威儀中常思方便。順於法性不動道理。

論。久習淳熟至速成不退　述曰。此即勝人能入之中成得定除障不退。久習淳熟其心得住等者。此明止成入證。深伏煩惱信心等者。此顯得定入位。文易可知。無煩更解。

論。唯除疑惑至所不能入　述曰。前來

【現代漢語翻譯】現代漢語譯本對於那些隨心逐意外界事物的人，這能使他們不產生向外散失正念的現象。也就是說，修習止（Samatha，止息）的人必須經常保持專注，不僅要遠離顛倒的境界，也要使顛倒的心念不滯留在心中，不向外境散失正念。之後用『心』來去除『心』，這能使他們不產生向內散失正念的現象。先前的心念散失，執著于外境時，既然已經捨棄了外境，那麼之後的心念散失，執著于內心時，就用止息的心來去除這個心念。

論：如果心散亂，就要安住于正念。述曰：接下來闡述去除散亂，安住正念的方法。其中分為兩部分：首先是使心安住于正念，然後是闡述正念的相狀。這是第一部分。前面雖然已經說過不得散失正念，但如果有時散失了正念，該如何攝持呢？因此這裡闡述使心攝住于正念。這個正念就是無念。如果不生起念頭，自然就不會散亂。所以說心散亂時，就應當攝持回來，而不是用一個『心』來攝持散亂的『心』，因為以『心』攝『心』，『心』是不會止息的。達到這種無念不散亂的境界，就叫做安住正念，沒有其他可以安住的地方。如果有所安住，那就叫做邪念。

論：所謂正念，是指唸唸不可得。述曰：這裡闡述正念的相狀。意思是說，遠離能取和所取二相，心中沒有任何執著，契合證悟真如（Tathata，如如）。這就是正念的相狀。應當明白，只有『心』而沒有外境，這顯示了正念遠離所取之相。並且這個『心』也沒有任何相等的事物，這顯示了正念遠離能取之相。遠離能取和所取二相，沒有任何念頭，契合證悟心源，就叫做得到安住。

論：如果從禪坐中起身，也要隨順觀察。述曰：這裡闡述在其他行為舉止中也要修習止。不是僅僅在禪坐時才修習這種止，在其他的威儀中也要經常思考方便之法，順應法性（Dharmata，諸法的本性），不動的道理。

論：長久練習，純熟之後，就能迅速成就，永不退轉。述曰：這裡說的是殊勝之人能夠進入這種境界，成就禪定，去除障礙，永不退轉。長久練習，純熟之後，他的心就能安住等等，這說明止息成就，進入證悟。深深地降伏煩惱，生起信心等等，這顯示了得到禪定，進入果位。文句容易理解，無需過多解釋。

論：除非有疑惑，否則不能進入。述曰：前面...

【English Translation】 English version For those who follow external objects of thought, this prevents the arising of external loss of mindfulness. That is to say, those who cultivate Samatha (calm abiding) must constantly maintain mindfulness, not only staying away from inverted states, but also preventing inverted thoughts from dwelling in the mind and losing mindfulness towards external objects. Afterwards, using 'mind' to eliminate 'mind' prevents the arising of internal loss of mindfulness. When the previous mind was lost, clinging to external objects, and those objects were abandoned, then when the subsequent mind is lost, clinging to the internal mind, one uses the mind of Samatha to eliminate that mind.

Treatise: If the mind is scattered, one should abide in right mindfulness. Commentary: Next, it explains the method for removing distraction and abiding in right mindfulness. It is divided into two parts: first, to make the mind abide in right mindfulness, and then to explain the characteristics of right mindfulness. This is the first part. Although it was previously stated that one should not lose mindfulness, if one sometimes loses mindfulness, how should one restrain it? Therefore, this explains how to restrain the mind in right mindfulness. This right mindfulness is non-mindfulness. If thoughts do not arise, then naturally there will be no scattering. Therefore, it is said that when the mind is scattered, it should be restrained and brought back, not using one 'mind' to restrain the scattered 'mind', because using 'mind' to restrain 'mind' will not cease the 'mind'. Reaching this state of non-mindfulness and non-scattering is called abiding in right mindfulness, there is no other place to abide. If there is something to abide in, it is called wrong mindfulness.

Treatise: What is called right mindfulness is that thoughts are unattainable. Commentary: This explains the characteristics of right mindfulness. It means that, being apart from the two aspects of the grasper and the grasped, the mind has no attachment, and is in accordance with the realization of Tathata (suchness). This is the characteristic of right mindfulness. It should be understood that there is only 'mind' and no external objects, which shows that right mindfulness is apart from the aspect of the grasped. And this 'mind' has nothing equal to it, which shows that right mindfulness is apart from the aspect of the grasper. Being apart from the two aspects of grasper and grasped, there are no thoughts, and being in accordance with the realization of the source of mind is called attaining abiding.

Treatise: If one rises from sitting meditation, one should also observe in accordance. Commentary: This explains that one should also cultivate Samatha in other actions and behaviors. It is not only during sitting meditation that one cultivates this Samatha, but in other postures one should also constantly contemplate expedient methods, in accordance with Dharmata (the nature of phenomena), the principle of non-movement.

Treatise: After prolonged practice and becoming proficient, one can quickly achieve and never regress. Commentary: This speaks of the superior person who is able to enter this state, achieve Samadhi (concentration), remove obstacles, and never regress. After prolonged practice and becoming proficient, his mind can abide, etc., which explains that Samatha is achieved and one enters realization. Deeply subduing afflictions, generating faith, etc., shows that one has attained Samadhi and entered the stage. The sentences are easy to understand, and there is no need for further explanation.

Treatise: Except for doubt, one cannot enter. Commentary: Previously...

已顯能入之人。顯障者所不能入。此中即舉七種障人。一疑惑者。凡愚之人懷猶豫故。二不信者。闡提之人不希望故。三誹謗者。外道之人起邪見故。四重罪者。十惡等人心不凈故。五業障者。五逆之人心極惡故。六我慢者。自高之人不屈學故。七解怠者。放逸之人心縱蕩故。於此七中隨有一者即不能入。

論。複次依是至一行三昧　述曰。次下第二修止勝能。于中有二。初顯三昧能知真義。后顯真如門三昧本。此初也。依是三昧即知等者。初立勝能相者體也。謂一切下次顯其義。諸佛法身與眾生身釋法界字。皆意所知差別法故平等無二釋一相字。凡聖同真無二體故。即名已下顯立其名。此釋知字。能知法一相心者。是即名為一行三昧。一謂真如。是三昧境。行謂行解。是三昧。入此三昧盡知恒沙諸佛法界無差別相。

論。當知真如至無量三昧　述曰。此顯真如為三昧本。謂此真如是三昧體。三昧乃是真如之用。一切三昧順真而生故。說真如為三昧本。若人修行真如三昧即能漸生無量。以此正觀真如體故。

論。或有眾生至男女等相　述曰。次下第三辨止魔事。于中有二。先略。后廣。略中又二。先障。后治。此初也。所言眾生無善根力者。此舉障因。謂無增上勝善根力非都無也。則謂已下顯能障

者。魔謂天魔。性樂生死恐出其境。故障修止。鬼謂堆場鬼。神謂精媚神。由修邪道墮此類中。是故總名外道。鬼神憎嫉行人亦障修止。或於已下舉其惱相。如前三類皆能怪變。或現惡形以怖其心。或現美色以迷其意。或現雜相以易所專。故言坐中現恐怖等。

論。當念唯心至終不為惱　述曰。此略辨治也。一切諸境尚唯自心。何況坐中境非心也。是故觀察唯心之理。惱境自滅不能亂。魔境皆依動念生故。觀察唯心非彼知故。

論。或現天像至是真涅槃　述曰。次下廣辨魔事差別。于中有二。先辨魔事。后顯對治。初中顯其五對。此即第一所現形聲對也。以此現形說法異相或亂行人令失本道。是故皆名為魔障也。

論。或令人知之名利之事　述曰。此第二所得通辯對。知宿命等。顯得三通。辨等已下顯成四辨。

論。又令使人至種種牽纏　述曰。此第三所起惑業對也。數瞋喜等是所起惑。捨本行等是造諸業。

論。亦能使人至使人愛著　述曰。此第四所得定住對也。得諸三昧少似等者。此所成定。或復令人一日等者。此所住禪。

論。或復令人至顏色變異　述曰。此第五所變食色對。文相易知。無煩配釋。

論。以是義故至是障業障　述曰。上辨魔事。此顯對治。行者常

【現代漢語翻譯】現代漢語譯本：『者』，指天魔（Deva-mara），其本性喜好生死輪迴，害怕超出其境界，所以會阻礙修行止（Samatha）。『鬼』，指墳場的鬼。『神』，指精怪魅神，因為修習邪道而墮入此類。因此總稱為外道。鬼神憎恨嫉妒修行人，也會障礙修止。或者在下面列舉他們惱亂的情形。像前面三種都能顯現怪異變化，或者顯現惡形來恐嚇他們的心，或者顯現美色來迷惑他們的意念，或者顯現各種雜亂的景象來改變他們所專注的。所以說坐禪中出現恐怖等情況。

論：應當念唯心，最終不會被惱亂。述曰：這簡略地辨別了對治方法。一切諸境尚且只是自己的心所顯現，何況坐禪中的境界不是心呢？因此觀察唯心的道理，惱亂的境界自然消滅，不能擾亂。魔境都依隨動念而生，觀察唯心，魔不能知曉。

論：或者顯現天像，說是真涅槃（Nirvana）。述曰：下面廣泛地辨別魔事的差別。其中有二，先辨別魔事，后顯示對治。初中顯示五對。這是第一所顯現的形聲對。用這些顯現的形體和說法，以及奇異的景象來擾亂修行人，使他們失去原本的道路。因此都稱為魔障。

論：或者使人知道名利之事。述曰：這是第二所得的通辯對。知道宿命等，顯現了三通（Trividya）。辨等以下，顯現了四辯（Pratisamvid）。

論：又使人產生種種牽纏。述曰：這是第三所產生的惑業對。數數嗔怒喜悅等是所產生的迷惑。捨棄原本的修行等是造作各種業。

論：也能使人產生愛著。述曰：這是第四所得的定住對。得到各種三昧（Samadhi），稍微相似等等，這是所成就的定。或者使人一日等等，這是所安住的禪定（Dhyana）。

論：或者使人顏色變異。述曰：這是第五所變的飲食色慾對。文句的意義容易理解，無需煩瑣地解釋。

論：因為這個緣故，這是障業障。述曰：上面辨別了魔事，這裡顯示對治。修行人常常

【English Translation】 English version: 'Those' refers to Deva-mara (heavenly demons), whose nature delights in the cycle of birth and death, fearing to go beyond their realm, thus obstructing the practice of Samatha (tranquility meditation). 'Ghosts' refers to the ghosts in the cemetery. 'Spirits' refers to seductive spirits and goblins, who have fallen into this category due to practicing wrong paths. Therefore, they are collectively called heretics (Tirthika). Ghosts and spirits hate and are jealous of practitioners, and also obstruct the practice of Samatha. Or, below, they list the ways in which they cause trouble. Like the previous three types, they can manifest strange changes, or manifest evil forms to frighten their minds, or manifest beautiful forms to confuse their intentions, or manifest various miscellaneous appearances to change their focus. Therefore, it is said that terrifying things appear during meditation.

Treatise: One should be mindful of the principle of 'mind-only' (Citta-matra), and ultimately will not be troubled. Commentary: This briefly distinguishes the methods of counteracting. All phenomena are merely manifestations of one's own mind, so how much more so are the states in meditation not the mind? Therefore, observing the principle of 'mind-only', the troubling states will naturally disappear and cannot disturb. Demonic states all arise from moving thoughts, so observing 'mind-only', they cannot know.

Treatise: Or they manifest heavenly images, saying it is true Nirvana (liberation). Commentary: Below, it extensively distinguishes the differences in demonic events. Among them, there are two: first, distinguishing demonic events, and then showing the counteractions. In the first, it shows five pairs. This is the first pair of forms and sounds manifested. Using these manifested forms and teachings, as well as strange appearances, to confuse practitioners, causing them to lose their original path. Therefore, they are all called demonic obstacles.

Treatise: Or they cause people to know about fame and gain. Commentary: This is the second pair of general knowledge and eloquence obtained. Knowing past lives, etc., reveals the three kinds of knowledge (Trividya). From 'eloquence' onwards, it reveals the four kinds of eloquence (Pratisamvid).

Treatise: And they cause people to have various entanglements. Commentary: This is the third pair of delusions and karma produced. Frequent anger, joy, etc., are the delusions produced. Abandoning the original practice, etc., is creating various karmas.

Treatise: They can also cause people to develop attachments. Commentary: This is the fourth pair of stability obtained. Obtaining various Samadhi (meditative absorption), slightly similar, etc., this is the stability achieved. Or causing people to stay for one day, etc., this is the Dhyana (meditative state) resided in.

Treatise: Or they cause people's complexion to change. Commentary: This is the fifth pair of transformed food and lust. The meaning of the sentences is easy to understand, and there is no need for tedious explanation.

Treatise: For this reason, this is an obstacle of karmic hindrances. Commentary: Above, it distinguished demonic events, and here it shows the counteractions. Practitioners often

應觀察等者。此勸觀察。不墮邪網。謂諸魔等以如前事網羅行者令墮其中。是故常應智慧觀察。必莫令其出離之心卻墮邪網。行其顏邪道。當勤正念不取等者。此後示其觀察之法。謂有如前邪相現時。但自修習本所修行。都無動念。名勤正念住。正念故發生智慧。了法即心。更何所取。知心即如。何有能著。是故名為不取不著。由不著故業障所起所有邪相無不遠離。故言遠離是諸業障。

論。應知外道至名利恭敬故　述曰。次下第四簡止真偽。于中有二。初舉外內二定以別邪正。后對理事二定以明真偽。前中又二。初明邪定。后顯正定。謂彼外道所得三昧皆不能離分別煩惱。多起諸見。又亦不離俱生煩惱。多生耽著。又亦不伏所知障故。恃定生慢故。云不離見愛我慢心也。由不伏惑而貪名利故。言貪著名利等也。

論。真如三昧至漸漸微薄　述曰。此顯內定是正也。謂既遠離一切相故。真如三昧故。在定中離於心相。離於真相。故言不住見相得相。若在散心。于諸善亦生懈怠。亦不恃定慢諸善品。故言出定亦無懈慢。由定契真損惑種力故。出定時現惑不起。故言煩惱微薄也。

論。若諸凡夫至無有是處　述曰。次對理事二定以明真偽。于中有二。初明理定是真。后顯事定之偽。此初也。謂諸凡十信

【現代漢語翻譯】現代漢語譯本：應該觀察等等這些（現象）。這是勸誡（修行者）進行觀察，（從而）不墮入邪惡之網。這裡說的『諸魔』等等，是指他們會用前面說過的那些事情來網羅修行者，使他們墮入其中。因此，（修行者）應該經常用智慧進行觀察，千萬不要讓自己的出離之心反而墮入邪惡之網，走上邪道。應當勤于正念，不取（相），等等。這之後是展示觀察的方法。意思是說，當有像前面說的那些邪惡之相顯現時，（修行者）只需修習自己原本所修行的（法門），完全不起任何念頭，這叫做『勤于正念住』。因為正念的緣故，（就能）發生智慧，了知一切法即是心，還取什麼呢？知道心即是如，哪裡還有什麼可以執著的？所以叫做『不取不著』。由於不執著的緣故，由業障所引起的所有邪惡之相，沒有不遠離的，所以說『遠離這些業障』。論：應當知道外道是因為名利恭敬的緣故。述曰：接下來第四（部分）是簡別真偽（的禪）定。其中有兩（方面）：首先舉出外道和內道兩種禪定，用來區別邪正；然後對照理定和事定兩種禪定，用來闡明真偽。前一部分又分為兩（方面）：首先闡明邪定，然後顯明正定。在（闡明）邪定（的部分）中說，那些外道所獲得的三昧，都不能夠脫離分別煩惱，大多生起各種見解；又不能夠脫離俱生煩惱，大多產生貪戀執著；又因為不能夠降伏所知障的緣故，依仗禪定而生起傲慢。所以說『不離見愛我慢心』。由於不能夠降伏惑業，而貪圖名利，所以說『貪著名利』等等。論：真如三昧乃至漸漸微薄。述曰：這（一段）是顯明內道禪定是正（定）。意思是說，因為遠離一切相的緣故，（所以是）真如三昧。在禪定中遠離心相，遠離真（實之）相，所以說『不住見相得相』。如果在散亂（之）心（的狀態下），對於各種善（法）也會產生懈怠，也不會依仗禪定而輕慢各種善品，所以說『出定也沒有懈怠和傲慢』。由於禪定契合真如，損減惑業的種子力量的緣故，出定時顯現的惑業不會生起，所以說『煩惱微薄』。論：如果各種凡夫乃至沒有這樣的道理。述曰：接下來對照理定和事定兩種禪定，用來闡明真偽。其中有兩（方面）：首先闡明理定是真（正的），然後顯明事定是虛偽的。這是（闡明理定的）開始。意思是說，各種凡夫（中的）十信（位的菩薩）

【English Translation】 English version: One should observe such things. This is an exhortation to observe, so as not to fall into the net of evil. 'The various demons' refer to those who use the aforementioned matters to ensnare practitioners, causing them to fall into it. Therefore, one should constantly observe with wisdom, and by no means allow one's mind of renunciation to fall into the net of evil, and walk the evil path. One should be diligent in right mindfulness, not grasping, etc. This afterwards shows the method of observation. It means that when evil signs like those mentioned before appear, the practitioner only needs to cultivate what they originally cultivated, without any thought arising. This is called 'diligently abiding in right mindfulness'. Because of right mindfulness, wisdom arises, and knowing that all dharmas are mind, what else is there to grasp? Knowing that mind is suchness, what can be attached to? Therefore, it is called 'not grasping, not attaching'. Because of not attaching, all evil signs arising from karmic obstacles are without exception distanced, hence it is said 'distancing these karmic obstacles'. Treatise: It should be known that externalists are due to fame, gain, and reverence. Commentary: Next, the fourth part is to distinguish between true and false (samadhi). There are two aspects to it: first, it presents the two types of samadhi, externalist and internalist, to differentiate between evil and right; then it contrasts the two types of samadhi, principle-based and practice-based, to clarify true and false. The former part is further divided into two aspects: first, it elucidates evil samadhi, then it reveals right samadhi. In (elucidating) evil samadhi, it says that the samadhis attained by those externalists are all unable to be free from discriminating afflictions, mostly giving rise to various views; also unable to be free from innate afflictions, mostly generating attachment and clinging; also because they are unable to subdue the knowledge obscurations, they rely on samadhi and give rise to arrogance. Therefore, it is said 'not free from views, love, and arrogant mind'. Because they are unable to subdue afflictions, and crave fame and gain, hence it is said 'craving fame and gain' etc. Treatise: True Suchness Samadhi, and gradually becomes thin. Commentary: This (passage) reveals that internalist samadhi is right (samadhi). It means that because it is free from all appearances, (therefore it is) True Suchness Samadhi. In samadhi, it is free from mind-appearance, free from true (reality) appearance, therefore it is said 'not abiding in view-appearance, attainment-appearance'. If in a scattered (state of) mind, one will also generate laziness towards various good (dharmas), and will not rely on samadhi and belittle various good qualities, therefore it is said 'there is no laziness or arrogance even when emerging from samadhi'. Because samadhi accords with True Suchness, diminishing the power of the seeds of afflictions, the afflictions that appear when emerging from samadhi will not arise, therefore it is said 'afflictions become thin'. Treatise: If various ordinary people, even there is no such reason. Commentary: Next, it contrasts the two types of samadhi, principle-based and practice-based, to clarify true and false. There are two aspects to it: first, it elucidates that principle-based samadhi is true (genuine), then it reveals that practice-based samadhi is false. This is (the beginning of elucidating principle-based samadhi). It means that the ten faith (stage) Bodhisattvas among various ordinary people

人等修行大乘菩薩行者。莫不皆信真如三昧得入十住稱姓位中。除此更無能入之道。故云不習無有是處。然如來種有其二種。一者本住。謂眾生身本覺真性。即是起如來之種本來有故。二者始起。謂初住上得定信心往如來家當紹佛位。是為佛種即方起故。今此得入如來種者。即是始起如來種也。

論。以修世間至外道見故　述曰。此顯事定之偽也。何以要由真如三昧方入種姓不退位中故。此答云。以不凈觀安缽念等諸禪三昧有相可壞皆名世間。由有相故而有四過多起味著。依我見起系屬三界與外道共。若為發通而修此者。常須善友教授護念。不爾則起外道見也。

論。複次精勤至十種利益　述曰。次下第五示止利益。于中有二。初總標。后別釋。此初也。

論。云何為十至之所護念　述曰。次下別釋。別釋十種即分為十。此初也。由修三昧正因相應。得入佛種蒙佛護也。

論。二者不為至所能恐怖　述曰。由修三昧正智相應。知境本空知心無念。不為魔等現形恐怖。

論。三者不為至之所惑亂　述曰。而外道者。著諸見。修三昧者。見不動。故不為彼所惑亂也。

論。四者遠離至漸漸微薄　述曰。達境唯心不誹唯識。知心無起不謗真如。由達識如甚深法故。非但不謗不起新業。

【現代漢語翻譯】現代漢語譯本：所有修行大乘菩薩道的行者，無不深信通過修習真如三昧，可以進入十住位，獲得如來種姓。除了這個方法，沒有其他途徑可以進入。所以說，不修習真如三昧是不可能進入的。然而，如來種有兩種：一是本住，指的是眾生身中本有的覺悟真性，也就是如來種本來就存在；二是始起，指的是在初住位上獲得堅定信心，前往如來之家，將要繼承佛位，這才是佛種開始生起。現在這裡所說的『得入如來種』，指的是始起的如來種。

論：因為修習世間禪定乃至外道見解的緣故。述曰：這顯示了事情的虛假性。為什麼一定要通過真如三昧才能進入種姓不退轉的地位呢？回答說：因為不凈觀、安般念等各種禪定三昧，都是有相、可以壞滅的，都可以稱為世間禪定。因為有相，所以會有四種過失，容易產生貪著。依附於我見而生起，被束縛在三界之內，與外道相同。如果爲了獲得神通而修習這些禪定，必須要有善友教導和護念，否則就會產生外道見解。

論：其次，精勤修習真如三昧，可以獲得十種利益。述曰：接下來第五部分，展示了止的利益。其中分為兩部分：先是總標，然後是分別解釋。這裡是總標。

論：什麼是十種利益？可以得到佛的護念。述曰：接下來是分別解釋。分別解釋這十種利益，分為十個部分。這是第一個部分。因為修習三昧，與正因相應，所以能夠進入佛種，蒙受佛的護念。

論：二者，不會被魔所恐怖。述曰：因為修習三昧，與正智相應，知道境界本空，知道心無念頭，所以不會被魔等現形所恐怖。

論：三者，不會被外道邪見所迷惑擾亂。述曰：外道之人，執著于各種見解；修習三昧的人，見不動搖。所以不會被他們所迷惑擾亂。

論：四者，遠離誹謗，漸漸減少惡業。述曰：通達境界唯心所現，不誹謗唯識；知道心無生起，不誹謗真如。因為通達識和如來藏甚深之法，所以非但不誹謗，而且不造新的惡業。

【English Translation】 English version: All practitioners of the Mahāyāna Bodhisattva path invariably believe that by practicing the True Suchness Samādhi (Zhenru Sanmei, 真如三昧), they can enter the Ten Abodes (Shi Zhu, 十住) and attain the lineage of the Tathāgata (Rulai Zhongxing, 如來種姓). There is no other way to enter except through this method. Therefore, it is said that it is impossible to enter without practicing the True Suchness Samādhi. However, there are two types of Tathāgata seeds: first, the inherent (Benzhu, 本住), which refers to the original enlightened true nature in the body of sentient beings, meaning the Tathāgata seed is originally present; second, the newly arising (Shiqi, 始起), which refers to gaining firm faith in the initial abode and going to the Tathāgata's home, about to inherit the Buddha's position, which is when the Buddha seed begins to arise. The 'entering the Tathāgata seed' mentioned here refers to the newly arising Tathāgata seed.

Treatise: Because of practicing worldly meditations and even heretical views. Commentary: This reveals the falsity of the matter. Why is it necessary to enter the irreversible stage of lineage through the True Suchness Samādhi? The answer is: Because various meditations and samādhis such as the Impurity Contemplation (Bujing Guan, 不凈觀), Ānāpāna-smṛti (Anban Nian, 安般念), etc., are all conditioned and destructible, they can all be called worldly meditations. Because they are conditioned, there will be four kinds of faults, and it is easy to develop attachment. Arising from attachment to the view of self, being bound within the Three Realms, and being the same as heretics. If one practices these meditations in order to obtain supernatural powers, one must have good friends to teach and protect them, otherwise heretical views will arise.

Treatise: Secondly, diligently practicing the True Suchness Samādhi can obtain ten benefits. Commentary: The fifth part below shows the benefits of cessation. It is divided into two parts: first, a general statement, and then a separate explanation. This is the general statement.

Treatise: What are the ten benefits? One can receive the protection of the Buddha. Commentary: Next is the separate explanation. The separate explanation of these ten benefits is divided into ten parts. This is the first part. Because practicing samādhi is in accordance with the right cause, one can enter the Buddha seed and receive the protection of the Buddha.

Treatise: Secondly, one will not be terrified by demons. Commentary: Because practicing samādhi is in accordance with right wisdom, knowing that the realm is fundamentally empty, knowing that the mind has no thoughts, one will not be terrified by the manifestations of demons, etc.

Treatise: Thirdly, one will not be confused and disturbed by heretical views. Commentary: Those who are heretics are attached to various views; those who practice samādhi see immovability. Therefore, they will not be confused and disturbed by them.

Treatise: Fourthly, one will stay away from slander and gradually reduce evil karma. Commentary: Understanding that the realm is only a manifestation of the mind, one does not slander Consciousness-only (Weishi, 唯識); knowing that the mind has no arising, one does not slander True Suchness (Zhenru, 真如). Because one understands the profound Dharma of Consciousness and the Tathāgatagarbha (Rulaizang, 如來藏), one not only does not slander, but also does not create new evil karma.

亦了諸法無有自性。故重罪障漸得薄也。

論。五者滅一切疑諸惡覺觀　述曰。由此證了唯識真如不生猶豫疑惑之心。況復更生諸惡尋伺。

論。六者于如來境信得增長　述曰。謂本始覺名曰如來。修行所觀即名為境。修三昧者雖未契證。信此真如本無念也。

論。七者遠離至勇猛不法　述曰。知一切法即涅槃相。所求果無憂不成。于已學法不悔修行。于生死法而知夢幻。修行而勇猛。久處而無怯。

論。八者其心至他人所惱　述曰。有高傲者輕蔑於他。為他輕忍便生惱恨。心調順者謙下於他。為人所敬不為惱也。

論。九者雖未至不樂世間　述曰。雖然未得常在定中。由前定力衰煩惱種縱在。敬心不起現惑。由此不著世間法也。

論。十者若得至之所驚動　述曰。若時得住三昧之中心如虛空無掛礙故。雖有疾聲終無驚動。

論。複次若人至是修觀　述曰。上顯修止。下顯修觀。于中有三。初修觀之意。次辨所修觀相。后結觀分齊。此初也。若唯修止。便有四失。一心沉沒失。息緣偏寂順癡相故。二起懈怠失。其心止息棄餘業故。三不樂味。寂靜輕眾善故。四不起大悲失。不觀苦境自樂寂故。

論。修習觀者至須臾變壞　述曰。次辨觀。于中有四。一法相觀。二大

【現代漢語翻譯】亦了知諸法沒有自性，所以深重的罪業和障礙會逐漸減輕。

論：五、滅除一切疑惑和各種不良的覺觀。述記：由此證悟唯識真如（Vijñapti-mātratā-tathatā，萬法唯識的真實如如之性）的道理，心中不會產生猶豫和疑惑，更何況會產生各種不良的尋伺（vitarka，粗略的心理活動）。

論：六、對於如來境（Tathāgata-gocara，如來所證悟的境界）的信心得以增長。述記：這裡所說的本始覺（prakṛti-prabhāsvara-citta，本初具有的覺悟心性）被稱為如來（Tathāgata，佛陀的稱號之一）。修行所觀照的對象就叫做境。修習三昧（samādhi，禪定）的人即使尚未完全證悟，也相信這個真如（tathatā，事物的真實如如之性）原本是沒有妄念的。

論：七、遠離直至勇猛不法的狀態。述記：知道一切法即是涅槃相（nirvāṇa-lakṣaṇa，涅槃的特徵），所追求的果位沒有憂慮不能成就。對於已經學習的佛法不後悔修行，對於生死之法了知如夢如幻，修行時勇猛精進，長久修行而沒有怯懦。

論：八、他的心不會被他人所惱亂。述記：有高傲的人輕視他人，被他人輕視就容易產生惱恨。心調柔順的人謙虛待人，受人尊敬就不會被惱亂。

論：九、即使沒有達到常在定中的狀態，也不會貪戀世間。述記：雖然沒有得到常在定中的狀態，由於之前修定的力量，即使煩惱的種子偶爾顯現，也不會生起敬重心和現行煩惱，因此不會執著於世間法。

論：十、如果得到三昧，即使聽到嘈雜的聲音也不會被驚動。述記：如果能夠安住在三昧（samādhi，禪定）之中，內心如同虛空一樣沒有掛礙，即使聽到嘈雜的聲音也不會被驚動。

論：再次，如果有人修習止之後修習觀。述記：上面闡述了修習止（śamatha，止息雜念）的方法，下面闡述修習觀（vipaśyanā，如實觀察）的方法。其中分為三個部分：首先說明修習觀的意義，其次辨別所修習的觀相，最後總結觀的分際。這裡是第一部分。如果只修習止，就會有四種過失：一是內心沉沒的過失，因為止息攀緣而偏向寂靜，順應愚癡的相狀；二是產生懈怠的過失，因為內心止息而放棄其他修行；三是不樂於修行的過失，因為寂靜而輕視各種善行；四是不生起大悲心的過失，因為不觀察眾生的苦境而只顧自己享受寂靜。

論：修習觀的人，應當觀察一切事物都是因緣和合而生，終將經歷須臾的變壞。述記：下面辨別觀。其中分為四個方面：一、法相觀（dharma-lakṣaṇa-vipaśyanā，觀察諸法體性的智慧），二、大

【English Translation】 Furthermore, understanding that all dharmas (dharma, phenomena) are without self-nature, heavy karmic burdens and obstacles will gradually diminish.

Treatise: Fifth, extinguishing all doubts and evil thoughts. Commentary: By realizing the truth of Vijñapti-mātratā-tathatā (唯識真如，the suchness of consciousness-only), one will not harbor hesitation or doubt, let alone generate evil vitarka (尋伺, coarse mental activities).

Treatise: Sixth, faith in the realm of the Tathāgata (如來境, the sphere of the Tathāgata) increases. Commentary: The original enlightenment (prakṛti-prabhāsvara-citta, 本始覺, the inherently luminous mind) is called the Tathāgata (如來, 'Thus Gone One,' an epithet of the Buddha). The object contemplated in practice is called the realm. Although practitioners of samādhi (三昧, concentration) have not yet fully realized it, they believe that this tathatā (真如, suchness) is originally without thoughts.

Treatise: Seventh, being far from unwholesome states, even to the point of being courageous. Commentary: Knowing that all dharmas are the characteristics of nirvāṇa (涅槃相, the characteristics of nirvana), there is no worry that the desired fruit will not be achieved. One does not regret practicing the dharma that has been learned, and one knows that the dharmas of birth and death are like dreams and illusions. One is courageous and diligent in practice, and one is not timid even after a long time.

Treatise: Eighth, one's mind is not disturbed by others. Commentary: Arrogant people despise others, and they easily become resentful when despised. Those with tamed minds are humble towards others, and they are respected and not disturbed.

Treatise: Ninth, even if one has not attained constant abiding in samādhi, one does not delight in the world. Commentary: Although one has not attained constant abiding in samādhi, due to the power of previous samādhi practice, even if the seeds of afflictions occasionally manifest, one does not generate respectful thoughts or manifest afflictions. Therefore, one is not attached to worldly dharmas.

Treatise: Tenth, if one attains samādhi, one is not startled by loud noises. Commentary: If one can abide in samādhi (三昧, concentration), the mind is like empty space without any hindrance. Even if there are loud noises, one will not be startled.

Treatise: Furthermore, if one cultivates contemplation after cultivating cessation. Commentary: The above explained the method of cultivating śamatha (止, calming the mind), and the following explains the method of cultivating vipaśyanā (觀, insight). It is divided into three parts: first, explaining the meaning of cultivating vipaśyanā; second, distinguishing the characteristics of the contemplation to be cultivated; and third, summarizing the limits of contemplation. This is the first part. If one only cultivates cessation, there will be four faults: first, the fault of the mind sinking, because cessation leans towards stillness and conforms to the aspect of ignorance; second, the fault of generating laziness, because the mind ceases and abandons other practices; third, the fault of not delighting in practice, because stillness belittles various good deeds; and fourth, the fault of not generating great compassion, because one does not observe the suffering of sentient beings and only enjoys one's own stillness.

Treatise: One who cultivates contemplation should observe that all things arise from the aggregation of conditions and will eventually undergo momentary change. Commentary: The following distinguishes contemplation. It is divided into four aspects: first, dharma-lakṣaṇa-vipaśyanā (法相觀, contemplation of the characteristics of dharmas), second, great

悲觀。四精進觀。初中有四。一無常。二諸苦。三無我。四不凈。此觀于無常倒也。顯世間法迅速無常故。說有須臾變等。

論。一切心行至以是苦　述曰。此明修觀除樂倒也。言心行者。謂彼四蘊體遷流故。以有逼迫壞疾遷流總別苦性故。名為苦。

論。應觀過去至忽爾而起　述曰。此觀無我除我倒也。過去如夢者。已滅難追故。現在如電者。剎那不住。未來如雲者。無常忽起故。由觀三世無有自效能離我相故除我倒。

論。應觀世間至無一可樂　述曰。此觀不凈除凈倒也。此除四倒名法相觀。除前第一心沉沒失。

論。如是當念至甚為可愍　述曰。此大悲觀除前第四不起悲失。如是當念眾生等者。先觀苦境為悲因也。眾生如是甚可愍者。見苦因相而生悲也。

論。作是思惟至第一義樂　述曰。此誓願觀。因悲立愿。愿修眾善除前第二不樂善失。愿令我心難分別者。此不顛倒愿。即愿體也。下有三愿。顯其愿用。遍於十方修行等者。明長時愿。以無量方便救拔等。明廣大愿。令得涅槃。明第一愿。愿既是心。亦得名為四種心也。

論。以起如是至以無懈怠　述曰。此精進觀。因愿策勤除前第三起懈怠失。一切時處簡聲聞行。不於一切時處修故。隨己堪能等者。簡凡夫行。不量

【現代漢語翻譯】現代漢語譯本：悲觀。四精進觀。初中有四：一、無常（anityatā，事物不斷變化）；二、諸苦（duhkha，痛苦）；三、無我（anātman，沒有永恒不變的自我）；四、不凈（asubha，不潔凈）。此觀針對無常顛倒。顯示世間法迅速無常，所以說有須臾變等。

論：一切心行至以是苦。述曰：此說明修觀以去除樂顛倒。言心行者，謂彼四蘊（skandha，構成個體的五種要素，即色、受、想、行、識）體遷流故。以有逼迫、壞、疾、遷流總別苦性故，名為苦。

論：應觀過去至忽爾而起。述曰：此觀無我以去除我顛倒。過去如夢者，已滅難追故。現在如電者，剎那不住。未來如雲者，無常忽起故。由觀三世（過去、現在、未來）無有自效能離我相故，去除我顛倒。

論：應觀世間至無一可樂。述曰：此觀不凈以去除凈顛倒。此去除四顛倒（顛倒見解）名法相觀。去除前第一心沉沒失。

論：如是當念至甚為可愍。述曰：此大悲觀（mahākarunā，偉大的慈悲）去除前第四不起悲失。如是當念眾生等者，先觀苦境為悲因也。眾生如是甚可愍者，見苦因相而生悲也。

論：作是思惟至第一義樂。述曰：此誓願觀。因悲立愿。愿修眾善以去除前第二不樂善失。愿令我心難分別者，此不顛倒愿。即愿體也。下有三愿，顯其愿用。遍於十方修行等者，明長時愿。以無量方便救拔等，明廣大愿。令得涅槃（nirvana，解脫）。明第一愿。愿既是心，亦得名為四種心也。

論：以起如是至以無懈怠。述曰：此精進觀（virya，努力）。因愿策勤以去除前第三起懈怠失。一切時處簡聲聞行。不於一切時處修故。隨己堪能等者，簡凡夫行。不量

【English Translation】 English version: Pessimism. The Four Diligent Contemplations. The initial stage has four aspects: 1. Impermanence (anityatā, the constant change of things); 2. Suffering (duhkha, pain); 3. No-self (anātman, the absence of a permanent, unchanging self); 4. Impurity (asubha, uncleanness). This contemplation addresses the delusion of permanence. It reveals the rapid impermanence of worldly phenomena, hence the saying 'changes in an instant,' etc.

Treatise: All mental activities lead to suffering. Commentary: This explains cultivating contemplation to remove the delusion of pleasure. 'Mental activities' refers to the continuous flux of the five skandhas (skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness). Because they involve oppression, decay, rapid change, and the general and specific nature of suffering, they are called suffering.

Treatise: One should contemplate the past until it arises suddenly. Commentary: This contemplation of no-self removes the delusion of self. The past is like a dream because it is gone and difficult to retrieve. The present is like lightning because it does not stay for an instant. The future is like a cloud because it arises impermanently and suddenly. By contemplating the three times (past, present, and future) and realizing there is no inherent self-nature that can be separated from the appearance of self, the delusion of self is removed.

Treatise: One should contemplate the world until there is nothing enjoyable. Commentary: This contemplation of impurity removes the delusion of purity. This removal of the four delusions (distorted views) is called the contemplation of the characteristics of phenomena. It removes the first loss of a sinking mind.

Treatise: Thus, one should think until one feels great compassion. Commentary: This contemplation of great compassion (mahākarunā, great compassion) removes the fourth loss of not arousing compassion. 'Thus, one should think of sentient beings, etc.' means first contemplating the realm of suffering as the cause of compassion. 'Sentient beings are so pitiable' means seeing the causes and appearances of suffering and arousing compassion.

Treatise: By thinking in this way, one attains the supreme bliss. Commentary: This is the contemplation of vows. Vows are made based on compassion. The vow to cultivate all good deeds removes the second loss of not delighting in good. 'May my mind be difficult to distinguish' is the vow of non-delusion. This is the essence of the vow. The following three vows reveal its function. 'Practicing throughout the ten directions, etc.' clarifies the vow of long duration. 'Rescuing and delivering with immeasurable means, etc.' clarifies the vow of vastness. 'Leading to nirvana (nirvana, liberation)' clarifies the supreme vow. Since the vow is the mind, it can also be called the four types of mind.

Treatise: By arousing such diligence until there is no懈怠. Commentary: This is the contemplation of diligence (virya, effort). Diligence is encouraged by vows to remove the third loss of arousing懈怠. 'At all times and places' distinguishes the practice of the Sravakas (disciples of Buddha). Because they do not practice at all times and places. 'According to one's ability, etc.' distinguishes the practice of ordinary people. Immeasurable

自力頓修便止故。

論。唯除坐時至應作不應作　述曰。此第三結觀分齊也。唯除端坐修止之時。若餘一切悉當觀察。順理應作。違理不應作。

論。若行若住至觀止俱行　述曰。上顯別修。下明雙運。于中有三。初總標俱行。次顯其行相。后總結雙運。此初也。則四運于中威儀常俱行也。

論。所謂雖念至性不可得　述曰。下顯行相。于中有二。初顯順理俱行止觀。后顯對治俱行止觀。此初也。所謂已下初明即止而修。于觀自性無生者。約非有義以明止也。業果不失者。約非無義以明觀也。此二不二故云即念。此即順於不動真際建立諸法。良以非有即是非無。故不動止而起觀也。雖念已下後明即觀而修。于止因緣業報約非無義以明觀行。性不可得約非有義以明止行。此二不二亦云即念。此即隨順不壞假名而說實相。以法非無即是非有故。不捨觀而入止也。然此止觀說雖前後。在行者心镕融。不二之性即實性故。

論。若修止者至不修善根　述曰。此顯對治俱行止觀也。謂修止者除二種過。正除凡夫人法二執。以是住著世間因故。兼除二乘法我之見。以是法怖生死因故。若修止者心安真境。何樂世間。寧怯生死。謂修觀者亦除二失。正除二乘不觀眾生不起大悲狹劣心過。兼除凡夫不觀無常而

【現代漢語翻譯】現代漢語譯本：『自力頓修便止故。』

論：唯除坐時至應作不應作述曰：此第三結觀分齊也。唯除端坐修止之時。若餘一切悉當觀察。順理應作。違理不應作。

論：若行若住至觀止俱行述曰：上顯別修。下明雙運。于中有三。初總標俱行。次顯其行相。后總結雙運。此初也。則四運于中威儀常俱行也。

論：所謂雖念至性不可得述曰：下顯行相。于中有二。初顯順理俱行止觀。后顯對治俱行止觀。此初也。所謂已下初明即止而修。于觀自性無生者。約非有義以明止也。業果不失者。約非無義以明觀也。此二不二故云即念。此即順於不動真際建立諸法。良以非有即是非無。故不動止而起觀也。雖念已下後明即觀而修。于止因緣業報約非無義以明觀行。性不可得約非有義以明止行。此二不二亦云即念。此即隨順不壞假名而說實相。以法非無即是非有故。不捨觀而入止也。然此止觀說雖前後。在行者心镕融。不二之性即實性故。

論：若修止者至不修善根述曰：此顯對治俱行止觀也。謂修止者除二種過。正除凡夫人法二執。以是住著世間因故。兼除二乘法我之見。以是法怖生死因故。若修止者心安真境。何樂世間。寧怯生死。謂修觀者亦除二失。正除二乘不觀眾生不起大悲狹劣心過。兼除凡夫不觀無常而

【English Translation】 English version: 'Self-power sudden practice then ceases.'

Treatise: Only except the time of sitting, then should do or should not do. Commentary: This is the third concluding section on the limits of contemplation. Only except the time of sitting upright to practice cessation (止, zhǐ). At all other times, one should observe. Acting in accordance with reason is what should be done; acting against reason is what should not be done.

Treatise: Whether walking or standing, until contemplation and cessation occur together. Commentary: The above shows separate practice. The following clarifies dual cultivation. Within this, there are three parts: first, a general indication of simultaneous practice; second, a manifestation of its mode of practice; and third, a conclusion of dual cultivation. This is the first part. Thus, the four postures constantly occur together within the dignified conduct.

Treatise: So-called, although thinking, the true nature is unattainable. Commentary: The following manifests the mode of practice. Within this, there are two parts: first, manifesting the simultaneous practice of cessation and contemplation in accordance with reason; second, manifesting the simultaneous practice of cessation and contemplation as an antidote. This is the first part. 'So-called' and below initially clarify practicing contemplation while being in cessation. Contemplating that self-nature is unborn is explained from the perspective of 'non-existence' to clarify cessation. That karmic results are not lost is explained from the perspective of 'non-non-existence' to clarify contemplation. These two are not two, hence it is said 'immediately thinking'. This is in accordance with establishing all dharmas on the immovable true reality (真際, zhēnjì). Because non-existence is precisely non-non-existence, contemplation arises without moving from cessation. 'Although thinking' and below subsequently clarify practicing cessation while being in contemplation. Regarding cessation, the causes, conditions, and karmic retributions are explained from the perspective of 'non-non-existence' to clarify the practice of contemplation. That the nature is unattainable is explained from the perspective of 'non-existence' to clarify the practice of cessation. These two are not two, and it is also said 'immediately thinking'. This is in accordance with speaking of the true aspect (實相, shíxiàng) while following the indestructible provisional name (假名, jiǎmíng). Because dharma is not non-existent, it is precisely non-existent. One does not abandon contemplation to enter cessation. However, although the explanation of cessation and contemplation is sequential, in the practitioner's mind, they are fused. The nature of non-duality is precisely the true nature.

Treatise: If one cultivates cessation, until not cultivating good roots. Commentary: This manifests the simultaneous practice of cessation and contemplation as an antidote. It means that the one who cultivates cessation eliminates two kinds of faults: primarily eliminating the two attachments of ordinary people to self and dharma, because these are the causes of dwelling in the world; and secondarily eliminating the views of self and dharma of the two vehicles (二乘, èrchéng), because these are the causes of fearing birth and death. If one cultivates cessation, the mind is at peace in the true realm; why delight in the world? Why fear birth and death? It means that the one who cultivates contemplation also eliminates two faults: primarily eliminating the fault of the two vehicles of not contemplating sentient beings and not arising great compassion, a narrow and inferior mind; and secondarily eliminating the ordinary person's failure to contemplate impermanence and

生懈怠不修道過。

論。以是義故至不相舍離　述曰。次下第二總結雙運。于中有二。初顯具德。后明闕失。此初也。謂凡夫人不因修止得不樂世間難起精進。若二乘人不因修止得不怖生死。無以起悲。此則以止而助觀也。若二乘人不觀心行唸唸生滅。凡夫之人不觀三世無我不凈。無以厭離而住于止。此即以觀而助於止。故言止觀共相助成。

論。若止觀不具至菩提之道　述曰。此顯闕失。菩提道者。即是法界菩提因也。止心寂歸法性體。觀心照用順法性用。止觀俱行雙順體用。既顯法性得成菩提。若唯修止。不順真用不發種智。若唯修觀。不歸真體輪迴無息。是故不具非入菩提。

論。複次眾生至意欲退者　述曰。次下第三防退方便。于中有二。初舉可退之人。后顯防退之法。此初也。初學是法者。此明行劣。以住已下舉處釋成。內心既劣。外勝闕緣。信行難成。故得退也。即是將退入二乘也。

論。當知如來至攝護信心　述曰。次下顯其防退之法。于中有二。初正顯其法。后別引經證。初中有二。初勸知念諸佛攝護。后顯知念所得之益。此初也。當知十方諸佛如來有勝神通善巧方便。攝受護念修信心者不令退墮。勸初心者起如是念勿生怯弱。

論。謂以專意至永離惡道　述曰。此

【現代漢語翻譯】生懈怠不修道過。

論。以是義故至不相舍離述曰。次下第二總結雙運。于中有二。初顯具德。后明闕失。此初也。謂凡夫人不因修止得不樂世間難起精進。若二乘人不因修止得不怖生死。無以起悲。此則以止而助觀也。若二乘人不觀心行唸唸生滅。凡夫之人不觀三世無我不凈。無以厭離而住于止。此即以觀而助於止。故言止觀共相助成。

論。若止觀不具至菩提之道述曰。此顯闕失。菩提道者。即是法界(Dharmadhatu)菩提因也。止心寂歸法性(Dharmata)體。觀心照用順法性用。止觀俱行雙順體用。既顯法性得成菩提。若唯修止。不順真用不發種智。若唯修觀。不歸真體輪迴無息。是故不具非入菩提。

論。複次眾生至意欲退者述曰。次下第三防退方便。于中有二。初舉可退之人。后顯防退之法。此初也。初學是法者。此明行劣。以住已下舉處釋成。內心既劣。外勝闕緣。信行難成。故得退也。即是將退入二乘也。

論。當知如來至攝護信心述曰。次下顯其防退之法。于中有二。初正顯其法。后別引經證。初中有二。初勸知念諸佛攝護。后顯知念所得之益。此初也。當知十方諸佛如來有勝神通善巧方便。攝受護念修信心者不令退墮。勸初心者起如是念勿生怯弱。

論。謂以專意至永離惡道述曰。此

【English Translation】 He generates laziness and fails to cultivate the path.

Treatise: 'Because of this meaning, [they] do not separate from each other.' Commentary: The following is the second [section], summarizing the dual practice. Within it, there are two [parts]: first, showing the possession of virtues; second, clarifying the deficiencies. This is the first. It means that ordinary people, without cultivating Śamatha (止, calming the mind), cannot dislike the world and find it difficult to generate diligence. If Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) do not cultivate Śamatha, they will not fear Saṃsāra (生死, cycle of rebirth) and will have no way to arouse compassion. This is using Śamatha to assist Vipaśyanā (觀, insight). If Śrāvakas and Pratyekabuddhas do not contemplate the arising and ceasing of mental activities moment by moment, and ordinary people do not contemplate the three realms as impermanent, without self, and impure, they will have no way to feel aversion and abide in Śamatha. This is using Vipaśyanā to assist Śamatha. Therefore, it is said that Śamatha and Vipaśyanā mutually assist each other to achieve success.

Treatise: 'If Śamatha and Vipaśyanā are not complete, [one] will not reach the path of Bodhi (菩提).' Commentary: This clarifies the deficiencies. The path of Bodhi is the cause of Bodhi in the Dharmadhatu (法界, the realm of Dharma). Calming the mind returns to the essence of Dharmata (法性, the nature of Dharma). Contemplating the mind illuminates its function, aligning with the function of Dharmata. Śamatha and Vipaśyanā practiced together align with both essence and function. Since the nature of Dharma is revealed, Bodhi can be attained. If one only cultivates Śamatha, one does not align with true function and does not generate the seed of wisdom. If one only cultivates Vipaśyanā, one does not return to the true essence, and Saṃsāra continues without end. Therefore, incompleteness prevents entry into Bodhi.

Treatise: 'Furthermore, sentient beings who intend to retreat...' Commentary: The following is the third [section], methods to prevent retreat. Within it, there are two [parts]: first, listing those who are likely to retreat; second, clarifying the methods to prevent retreat. This is the first. 'Those who are newly learning this Dharma' indicates inferior practice. 'Abiding' and below are examples explaining this. Since the inner mind is inferior and external conditions are lacking, faith and practice are difficult to achieve, hence the retreat. This means they are about to retreat into the path of Śrāvakas and Pratyekabuddhas.

Treatise: 'Know that the Tathāgatas (如來) ... protect and maintain faith.' Commentary: The following clarifies the methods to prevent retreat. Within it, there are two [parts]: first, directly clarifying the method; second, separately citing scriptural evidence. Within the first, there are two [parts]: first, encouraging the awareness and mindfulness of the Buddhas' protection; second, clarifying the benefits of awareness and mindfulness. This is the first. 'Know that the Tathāgatas of the ten directions have superior supernatural powers and skillful means to embrace, protect, and maintain those who cultivate faith, preventing them from falling back.' Encourage beginners to generate such thoughts and not to be timid.

Treatise: 'That is, with focused intention... forever leave the evil paths.' Commentary: This

后顯其知念之益。為此行者。以知如來專意念故。隨其愿樂見佛因緣。得生凈土見佛不墮。

論。如修多羅至終無有退　述曰。下引經證。于中有三。初顯得往生。后顯住正定。此初也。然生凈土有其願行。若人專念西方等者。此顯行也。所修善根愿求等者。此明愿也。即得往生常見等者。顯由行愿得往生也。

論。若觀彼佛至住正定故　述曰。此顯住正定也。若至凈土得聞法已。漸次修行觀見彼佛真如法身。名畢竟生。得住種性正定位故。即佛法身名為佛家。觀心隨順名往生也。

論。已說修行至勸修利益分　述曰。上來已釋修行信心。次下第五勸修利益。于中有二。初結前起后。后正示勸修。此初也。前來已說顯法正宗。此是其欲法流通。即顯題中論之一字。顯論功能令受持故。

論。如是摩訶演法至我已總說　述曰。次下正示利益勸修。于中有三。初總標結前說。次舉信謗損益。后總結勸修。此初也。摩訶演者。舉所勸修大乘法也。諸佛秘藏者。顯大乘法是甚深也。我已總說者。顯以略文攝廣義也。

論。若有眾生至無上之道　述曰。次下顯其信謗損益。于中有二。初信受福勝。后謗毀罪重。前中有二。初約三慧總舉其益。后別顯三慧所有益相。此初也。若有眾生欲于等者。此

【現代漢語翻譯】現代漢語譯本：之後會顯現出知與唸的益處。因此，修行者因為知道如來專心憶念的緣故，隨著他們願望和喜樂，以及見佛的因緣，能夠往生凈土，見佛而不墮落。

論：如修多羅所說，最終不會退轉。述曰：下面引用經文來證明。其中有三點。首先是顯現往生，然後是安住于正定。這是第一點。然而，往生凈土需要愿和行。如果有人專心憶念西方等等，這是顯現行。所修的善根和愿求等等，這是說明愿。立即得以往生，常見等等，這是顯現由於行和愿而得以往生。

論：如果觀彼佛，最終安住于正定。述曰：這是顯現安住于正定。如果到達凈土，聽聞佛法之後，逐漸修行，觀見彼佛的真如法身，這被稱為畢竟生。因此能夠安住于種性正定位。佛的法身被稱為佛家。觀心隨順被稱為往生。

論：已經說了修行，接下來是勸修利益的部分。述曰：上面已經解釋了修行信心。接下來是第五部分，勸修利益。其中有兩點。首先是總結前文，開啟後文。然後是正式地展示勸修。這是第一點。前面已經說了顯法正宗。這是爲了使佛法流通。也就是顯現題目中『論』這個字，顯現論的功能，使人受持。

論：如此摩訶衍法，我已總說。述曰：接下來是正式地展示利益，勸人修行。其中有三點。首先是總的標明，總結前文所說。然後是舉出信與謗的損害和利益。最後是總結勸修。這是第一點。摩訶衍（Mahayana）法，是舉出所勸修的大乘佛法。諸佛秘藏，是顯現大乘佛法是甚深的。我已總說，是顯現用簡略的文字概括了廣大的意義。

論：若有眾生，最終達到無上之道。述曰：接下來是顯現信與謗的損害和利益。其中有兩點。首先是信受的福德殊勝，然後是誹謗的罪過深重。前者中有兩點。首先是總的舉出三慧的利益，然後是分別顯現三慧所有的利益。這是第一點。若有眾生想要等等，這是。

【English Translation】 English version: Afterwards, the benefits of knowing and mindfulness will be revealed. Therefore, because practitioners know that the Tathagata (如來, Thus Come One) is single-mindedly mindful of them, according to their wishes and joys, and the causes and conditions for seeing the Buddha, they can be reborn in the Pure Land, see the Buddha, and not fall back.

Treatise: As the Sutras say, there will be no regression in the end. Commentary: The following quotes from the scriptures serve as proof. There are three points within this. The first is to show rebirth, and the second is to abide in the Correct Concentration. This is the first point. However, rebirth in the Pure Land requires vows and practice. If someone is single-mindedly mindful of the Western Pure Land, etc., this shows practice. The good roots cultivated and the vows made, etc., this explains the vows. Immediately attaining rebirth, constantly seeing, etc., this shows that rebirth is attained through practice and vows.

Treatise: If one contemplates that Buddha, one will eventually abide in the Correct Concentration. Commentary: This shows abiding in the Correct Concentration. If one arrives in the Pure Land and hears the Dharma, gradually cultivating and contemplating the True Thusness Dharmakaya (真如法身, Dharma body of True Thusness) of that Buddha, this is called ultimate birth. Therefore, one can abide in the position of the Correct Determination of Lineage. The Dharmakaya of the Buddha is called the Buddha's family. Contemplating the mind in accordance is called rebirth.

Treatise: Having spoken of practice, next is the section on encouraging practice and its benefits. Commentary: Above, the Faith in Practice has been explained. Next is the fifth section, encouraging practice and its benefits. There are two points within this. The first is to summarize the previous and begin the following. Then, it is to formally show encouragement to practice. This is the first point. Previously, the Correct Doctrine of Manifesting the Dharma has been spoken of. This is to allow the Dharma to circulate. That is, to reveal the word 'Treatise' in the title, revealing the function of the treatise, so that people will receive and uphold it.

Treatise: Thus, the Mahayana (摩訶衍, Great Vehicle) Dharma, I have generally spoken of. Commentary: Next is to formally show the benefits and encourage practice. There are three points within this. The first is to generally state and summarize what was said before. Then, it is to cite the harm and benefit of faith and slander. Finally, it is to summarize and encourage practice. This is the first point. Mahayana refers to the Great Vehicle Dharma that is being encouraged for practice. The secret treasury of all Buddhas shows that the Mahayana Dharma is very profound. 'I have generally spoken of' shows that broad meanings are encompassed in concise words.

Treatise: If there are sentient beings, they will eventually attain the Unsurpassed Path. Commentary: Next is to show the harm and benefit of faith and slander. There are two points within this. The first is the superior merit of faith and acceptance, and the second is the heavy sin of slander and defamation. Within the former, there are two points. The first is to generally cite the benefits of the three wisdoms, and the second is to separately show all the benefits of the three wisdoms. This is the first point. If there are sentient beings who desire, etc., this is.

明依論為得道因。無念真理名如來境。知而契順名為正信。不謂念證名離誹謗。大智所游名大乘道心。離能所證會名入。當持此論思量等者。此明依論起三慧行。究竟能至無上道者。明依行緣所得勝果。

論。若復有人至之所受記　述曰。次下別顯三慧益相。于中有三。謂聞思修。此初也。真如本覺共佛齊同。一念證會與佛無異聞。而喜悅不怯修行。當知此人定紹佛種。佛與受記。決定無疑。

論。假使有人至不可為喻　述曰。此思慧益也。十善雖多人無漏業。思論雖少佛無漏因。由是過前不可為喻。

論。複次若人至無有邊際　述曰。此明修慧益也。若人等者。顯時少福多。假令已下據量多相。何以故下釋多所以。此論所明法性之理。性體無際。德亦無窮。起修慧者契順性德。功德無邊欲莫能盡。

論。其有眾生至受大苦惱　述曰。次下顯其譭謗罪重。于中有四。一謗成重罪。二誡勸止謗。三釋罪重意。四轉釋所由。此初也。極造五逆但五劫苦。謗此論者經無量劫受於十方阿鼻極苦。以是諸佛師母法故。

論。是故眾生至不應誹謗　述曰。此誡勸心謗也。由是譭謗獲大罪故。縱未曾聞不堪思修。但可仰信。不應誹謗。

論。以深自害至三寶之種　述曰。此釋罪重意也。造五逆

【現代漢語翻譯】現代漢語譯本：『明依論』是得道的原因。『無念』的真理被稱為『如來境』（Tathagata realm）。知曉並契合順應它被稱為『正信』。不執著于念頭來證明，這被稱為『離誹謗』。大智慧所行之處，稱為『大乘道心』（Mahayana Bodhicitta）。脫離能證和所證的對立，稱為『入』。應當受持此論，並加以思量等等，這說明依此論可以生起聞、思、修三種智慧之行，最終能夠到達無上菩提。說明依靠修行因緣所得到的殊勝果報。

論：如果有人因此而得到授記。述曰：接下來分別顯示聞、思、修三種智慧的利益。其中有三種，即聞、思、修。這是最初的聞慧。真如本覺與佛相同。一念證悟與佛沒有差別，聽聞后喜悅而不怯懦修行，應當知道此人必定繼承佛種，佛會給予授記，這是確定無疑的。

論：假使有人，其功德利益不可比喻。述曰：這是思慧的利益。十善雖然很多人修，但屬於有漏業。思論雖然少，卻是成佛的無漏因。因此，它的功德超過前者，不可比喻。

論：再次，如果有人，其功德無有邊際。述曰：這說明修慧的利益。如果有人等等，顯示時間少而福報多。假令以下是根據數量多的方面來說。為什麼呢？下面解釋多的原因。此論所闡明的法性之理，其性體沒有邊際，功德也無窮無盡。發起修慧的人契合順應法性之德，其功德無邊無際，想要窮盡也不可能。

論：如果有眾生，因此而遭受大苦惱。述曰：接下來顯示譭謗此論的罪過深重。其中有四個方面：一是譭謗構成重罪，二是告誡勸止譭謗，三是解釋罪過深重的原因，四是進一步解釋原因。這是第一個方面。即使造作五逆重罪，也只是遭受五個劫的痛苦。譭謗此論的人，要經歷無量劫，在十方阿鼻地獄遭受極大的痛苦。因為此論是諸佛的師母之法。

論：因此，眾生不應該誹謗。述曰：這是告誡勸止譭謗。因為譭謗會獲得大罪，所以即使沒有聽聞過，不能夠思惟修習，也應該仰信，不應該誹謗。

論：因為深深地自我傷害，乃至斷絕三寶的種子。述曰：這是解釋罪過深重的原因。造作五逆

【English Translation】 English version: 'Ming Yi Lun' (Treatise on Reliance on the Light) is the cause of attaining enlightenment. The truth of 'no-thought' is called the 'Tathagata realm' (state of the Thus-Come One). Knowing and conforming to it is called 'right faith'. Not clinging to thoughts to prove it is called 'being free from slander'. The place where great wisdom travels is called 'Mahayana Bodhicitta' (Great Vehicle Bodhi Mind). Separating from the duality of the able to realize and the realized is called 'entering'. One should uphold this treatise and contemplate it, etc., which explains that relying on this treatise can generate the three wisdom practices of hearing, thinking, and cultivation, and ultimately reach unsurpassed Bodhi. It explains the excellent results obtained by relying on the conditions of practice.

Treatise: If someone receives a prediction because of this. Commentary: Next, it separately reveals the benefits of the three wisdoms. There are three, namely hearing, thinking, and cultivation. This is the initial hearing wisdom. True Thusness and original enlightenment are the same as the Buddha. One thought of realization is no different from the Buddha. Hearing it with joy and not being timid in practice, one should know that this person will surely inherit the Buddha's seed. The Buddha will give a prediction, which is undoubtedly certain.

Treatise: Suppose someone, whose merits and benefits are incomparable. Commentary: This is the benefit of thinking wisdom. Although many people practice the ten good deeds, they belong to conditioned karma. Although thinking about the treatise is less, it is the unconditioned cause of becoming a Buddha. Therefore, its merits surpass the former and are incomparable.

Treatise: Furthermore, if someone, whose merits are boundless. Commentary: This explains the benefit of cultivation wisdom. If someone, etc., shows that the time is short and the blessings are many. 'Suppose' below is based on the aspect of large quantity. Why? The following explains the reason for the abundance. The principle of Dharma-nature explained in this treatise, its nature is boundless, and its merits are endless. Those who initiate cultivation wisdom conform to the virtue of Dharma-nature, and their merits are boundless and impossible to exhaust.

Treatise: If there are sentient beings, who suffer great distress because of this. Commentary: Next, it shows the severity of the sin of slandering this treatise. There are four aspects: first, slander constitutes a serious crime; second, admonishing and dissuading from slander; third, explaining the reason for the severity of the sin; and fourth, further explaining the reason. This is the first aspect. Even if one commits the five rebellious acts, one only suffers for five kalpas. Those who slander this treatise will suffer great pain in the Avici hells of the ten directions for countless kalpas. Because this treatise is the Dharma of the mother of all Buddhas.

Treatise: Therefore, sentient beings should not slander. Commentary: This is admonishing and dissuading from slander. Because slander will bring great sin, even if one has not heard of it and cannot contemplate and cultivate it, one should still believe in it with reverence and should not slander it.

Treatise: Because it deeply harms oneself, even cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha). Commentary: This explains the reason for the severity of the sin. Committing the five rebellious acts

者但能自害。非斷三寶。非為深害。謗此法者豈惟自他墮大苦趣。亦斷自他三寶之種。名深自害亦害他人。斷絕一切三寶種也。

論。以一切如來至入佛智故　述曰。次下轉釋斷三寶意。于中有二。初明佛寶依法而成。后顯僧寶依法而有。此初也。如來依此得涅槃者。明過現佛因法成果。菩薩因修入佛智者。顯未來佛以法為因。故謗法者斷佛種也。

論。當知過去至得成凈信　述曰。此顯僧寶依法成也。夫言僧者。和合為義。凈信無違方得名僧。三世菩薩既依此法得成凈信。故謗此法亦得名為斷僧寶也。佛僧斷故法亦不行。是故名為斷三寶也。

論。是故眾生應勤修學　述曰。前來已顯信謗損益。此即第三總結勸修。是譭謗者自害害他成大損故。眾生欲求自利利他成大益者於此論中應勤修學。

論。諸佛甚深至一切眾生界　述曰。上來已顯法施正宗。此顯迴向流通分也。文中四句。顯于大乘理教行果以成一頌。初句正顯所說之法顯說所依大乘理也。謂即一心是佛所證。含其二門。齊限不分名甚深義。具包三大無所不運名廣大義。次句正顯能詮之文。依理所起大乘教也。我隨智量分所顯理。以其略文而攝多義。起此大乘總持教也。次句正顯福施群生。顯修大乘之願行也。謂如法性無所不至。我

【現代漢語翻譯】現代漢語譯本：這樣只會傷害自己，而不是斷絕三寶（Triratna，佛、法、僧），也不是深重的傷害。誹謗此法的人，豈止是自己和他人墮入極大的痛苦境地，也斷絕了自己和他人的三寶之種，這才是深重的自害，也傷害了他人，斷絕了一切三寶的種子。

論：因為一切如來（Tathagata）都證入了佛智。述曰：接下來解釋斷絕三寶的含義。其中有兩點：一是說明佛寶（Buddha Ratna）依於法（Dharma）而成，二是顯示僧寶（Sangha Ratna）依於法而有。這是第一點。如來依此法而得涅槃（Nirvana），說明過去和現在的佛都是因法而成就果位。菩薩（Bodhisattva）因修習而證入佛智，顯示未來的佛以法為因。所以誹謗法的人，就是斷絕佛種。

論：應當知道過去諸佛都是因此法而成就清凈的信心。述曰：這顯示僧寶依於法而成就。所謂僧，以和合為義。清凈的信心沒有違背才能稱為僧。過去、現在、未來的菩薩都是依此法而成就清凈的信心，所以誹謗此法也可以說是斷絕僧寶。佛和僧都被斷絕，法也無法推行，所以稱為斷絕三寶。

論：因此，眾生應當勤奮修學。述曰：前面已經顯示了信與謗的損益。這裡是第三部分，總結並勸勉修習。因為譭謗會自害害他，造成巨大的損害。眾生如果想要求得自利利他，成就巨大的利益，就應當在這部論中勤奮修學。

論：諸佛甚深之法乃至一切眾生界。述曰：上面已經顯示了法施的正宗。這裡顯示迴向流通的部分。文中四句，顯示以大乘（Mahayana）的理、教、行、果來成就一頌。第一句正是顯示所說的法，顯示所依據的大乘之理。所謂一心是佛所證，包含其二門，齊一界限而不分，名為甚深之義。具足包含三大，無所不運，名為廣大之義。第二句正是顯示能詮釋的文字，依理而起的大乘之教。我隨順智慧的力量，分明顯示道理，以簡略的文字而攝取多義，興起這大乘總持之教。第三句正是顯示福施於眾生，顯示修習大乘的願行。所謂如法性無所不至，我

【English Translation】 English version: Those who do so only harm themselves, but do not sever the Three Jewels (Triratna, Buddha, Dharma, Sangha), nor is it a profound harm. Those who slander this Dharma not only cause themselves and others to fall into great suffering, but also cut off the seeds of the Three Jewels for themselves and others. This is called profound self-harm and also harms others, cutting off all seeds of the Three Jewels.

Treatise: Because all Tathagatas attain Buddha wisdom. Commentary: Next, the meaning of severing the Three Jewels is explained. There are two points: first, it explains that the Buddha Jewel (Buddha Ratna) is formed based on the Dharma, and second, it shows that the Sangha Jewel (Sangha Ratna) exists based on the Dharma. This is the first point. The Tathagatas attain Nirvana based on this Dharma, which shows that the Buddhas of the past and present achieve their fruition through the Dharma. Bodhisattvas attain Buddha wisdom through practice, which shows that the future Buddhas take the Dharma as their cause. Therefore, those who slander the Dharma cut off the Buddha seed.

Treatise: It should be known that all Buddhas of the past attained pure faith through this Dharma. Commentary: This shows that the Sangha Jewel is formed based on the Dharma. The term 'Sangha' means harmony. Pure faith without contradiction can be called Sangha. Bodhisattvas of the past, present, and future all attain pure faith based on this Dharma, so slandering this Dharma can also be said to sever the Sangha Jewel. If the Buddha and Sangha are severed, the Dharma cannot be practiced, so it is called severing the Three Jewels.

Treatise: Therefore, sentient beings should diligently study and practice. Commentary: The benefits and harms of faith and slander have already been shown above. This is the third part, summarizing and exhorting practice. Because slander harms oneself and others, causing great damage. If sentient beings want to seek self-benefit and benefit others, achieving great benefits, they should diligently study and practice in this treatise.

Treatise: The profound Dharma of all Buddhas extends to all realms of sentient beings. Commentary: The true meaning of Dharma giving has already been shown above. This shows the part of dedication and circulation. The four sentences in the text show the accomplishment of a verse with the principle, teaching, practice, and result of Mahayana. The first sentence precisely shows the Dharma being spoken, revealing the principle of Mahayana on which it is based. The one mind is what the Buddha realized, containing its two gates, with uniform boundaries and without division, called the meaning of profound. Fully encompassing the three great aspects, without anything not operating, called the meaning of vast. The second sentence precisely shows the words that can explain, the teaching of Mahayana arising from the principle. I follow the power of wisdom, clearly showing the principle, using concise words to encompass multiple meanings, arousing this teaching of the Great Vehicle's Dharani. The third sentence precisely shows the blessing bestowed on sentient beings, showing the vows and practices of cultivating the Great Vehicle. As the Dharma nature is omnipresent, I

此依理起教功德亦如法性施群生也。后句正顯福施之益。顯依行愿所得之果利。普令眾生得於大乘果利益也。

大乘起信論略述卷下

【現代漢語翻譯】現代漢語譯本：這種依循真理而生起的教化功德，也像法性一樣施予眾生。后一句正是爲了彰顯福德佈施的益處，彰顯依循修行和願力所獲得的果報利益，普遍使眾生獲得大乘的果報利益。

《大乘起信論略述》卷下

【English Translation】 English version: This merit of teaching that arises in accordance with principle also bestows upon all beings like the Dharmata (法性, the nature of reality). The latter sentence precisely reveals the benefit of the gift of merit, revealing the fruit and benefit obtained by relying on practice and vows, universally enabling all beings to obtain the fruit and benefit of the Mahayana (大乘, Great Vehicle).

A Brief Commentary on the Awakening of Faith in the Mahayana, Volume 2