T85n2814_大乘起信論廣釋卷第三．四．五
大正藏第 85 冊 No. 2814 大乘起信論廣釋卷第三．四．五
No. 2814 [cf. No. 1667]
大乘起信論廣釋卷第三
京西明道場沙門曇曠撰
論。又以覺心至非究竟覺 釋曰。下廣二覺。于中有二。先明始覺。后顯本覺。前中又三。總標因果滿非滿覺。次廣寄四相釋成其義。后顯始覺不異此初也。言心源者。有其三義。本覺真如為染心源。業相細念為諸染心源。曠識妄心為諸境源。前二通二釋。后一唯持業。今所覺者依前二說。真妄動靜極微細故。覺本覺心。本無所動。今無所靜。現業覺業識心本來無生今無所滅。覺此源者名究竟覺。即佛果位。始覺道圓同於本覺。是滿覺故。縱有所覺未至此源。非究竟覺。即前諸位。始末同本非極覺故。
論。此義云何至是不覺故 釋曰。下寄四相釋成其義。于中有二。初正寄四位顯其四相。后引經釋成心源無念。初顯四相。即分為四。此初覺相也。此義云何者問覺不覺義。下舉四相而釋其義。舉前三位未至心源。釋非究竟。舉后一位覺至心源。釋究竟覺。今應先明四相之義。然後依義釋文顯相。然四相義釋者煩多。論意難知。今數四說。此中有義。所說四相即依動念剎那而說。心隨妄動名生。生已逕停
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2814 大乘起信論廣釋卷第三．四．五
No. 2814 [cf. No. 1667]
大乘起信論廣釋卷第三
京西明道場沙門曇曠撰
論：又以覺心至非究竟覺。 釋曰：下面廣泛解釋兩種覺悟。其中分為兩部分：首先闡明始覺，然後彰顯本覺。在始覺中又分為三部分：總括標明因、果、圓滿和非圓滿的覺悟。其次廣泛地藉助四相來解釋和闡明其含義。最後說明始覺與最初的覺悟沒有差別。所說的『心源』，有三種含義：本覺真如是染心的根源，業相細念是各種染心的根源，曠識妄心是各種境界的根源。前兩種含義適用於兩種解釋，后一種含義僅適用於持業釋。現在所覺悟的是依據前兩種含義來說的，因為真妄動靜極其微細。覺悟本覺之心，本來沒有動，現在沒有靜。顯現業、覺業、識心本來沒有生，現在沒有滅。覺悟這個根源，名為究竟覺，也就是佛果位。始覺之道圓滿，等同於本覺，所以是圓滿的覺悟。縱然有所覺悟，但沒有達到這個根源，就不是究竟覺，也就是之前的各個階段，始末等同於本覺，不是極覺。
論：此義云何至是不覺故。 釋曰：下面藉助四相來解釋和闡明其含義。其中分為兩部分：首先正式藉助四位來彰顯四相，然後引用經文來解釋和闡明心源無念。首先彰顯四相，即分為四個方面。這是最初的覺相。『此義云何』是詢問覺與不覺的含義。下面列舉四相來解釋其含義。列舉前三位沒有達到心源，解釋為非究竟。列舉后一位覺悟達到心源，解釋為究竟覺。現在應該先闡明四相的含義，然後依據含義來解釋經文，彰顯四相。然而，解釋四相的含義有很多種說法，難以理解論的意圖。現在簡要地用四種說法來解釋。這裡面有含義，所說的四相是依據動念的剎那來說的。心隨著妄念而動，名為生。生起之後經過停頓
【English Translation】 English version Tàishō Tripitaka Volume 85, No. 2814, Extensive Explanation of the Awakening of Faith in the Mahāyāna, Volumes 3, 4, and 5
No. 2814 [cf. No. 1667]
Extensive Explanation of the Awakening of Faith in the Mahāyāna, Volume 3
Composed by Śramaṇa Tán Kuàng of the Míng Monastery in Western Capital
Treatise: Furthermore, regarding the awakened mind, up to the non-ultimate awakening. Explanation: The following extensively explains the two awakenings. Within this, there are two parts: first, clarifying the initial awakening; second, revealing the original awakening. Within the initial awakening, there are three parts: generally stating the cause, effect, complete, and incomplete awakenings. Next, extensively using the four characteristics to explain and establish its meaning. Finally, showing that the initial awakening is not different from this beginning. The term 'source of mind' has three meanings: the original awakening of Suchness is the source of defiled mind; the subtle thought of karma-aspect is the source of various defiled minds; the vast consciousness of deluded mind is the source of various realms. The first two meanings apply to both explanations, while the last one only applies to the possessive compound. What is being awakened now is based on the first two meanings, because the true and false, movement and stillness, are extremely subtle. Awakening the mind of original awakening, originally there is no movement, now there is no stillness. Manifesting karma, awakening karma, the mind of consciousness originally has no birth, now there is no extinction. Awakening this source is called ultimate awakening, which is the state of Buddhahood. The path of initial awakening is complete, equal to the original awakening, therefore it is complete awakening. Even if there is some awakening, but it has not reached this source, it is not ultimate awakening, which is the previous stages, the beginning and end are equal to the original, not the extreme awakening.
Treatise: What is the meaning of this, up to the reason for non-awakening. Explanation: The following uses the four characteristics to explain and establish its meaning. Within this, there are two parts: first, formally using the four positions to reveal the four characteristics; second, quoting scriptures to explain and establish the mind-source as non-thought. First, revealing the four characteristics, which are divided into four aspects. This is the initial aspect of awakening. 'What is the meaning of this' is asking about the meaning of awakening and non-awakening. The following lists the four characteristics to explain its meaning. Listing the first three positions that have not reached the mind-source, explaining it as non-ultimate. Listing the last position of awakening reaching the mind-source, explaining it as ultimate awakening. Now, we should first clarify the meaning of the four characteristics, and then explain the text according to the meaning, revealing the characteristics. However, there are many explanations of the meaning of the four characteristics, making it difficult to understand the intention of the treatise. Now, we briefly explain it in four ways. There is meaning in this, the four characteristics mentioned are based on the moment of a thought arising. The mind moves with deluded thoughts, called arising. After arising, it goes through dwelling.
名住。住已衰變名異。異已遷謝名滅。然生已至滅。滅已復生。總攝四相名為生滅。是故但名生滅門耳。覺此四相故有四位。四位逆次覺四相也。故說凡夫能覺知等。有義。此說其理不成。若念遷謝名滅相者。即凡夫念應永不滅。覺滅相已則不滅故。異住等相為難亦然。若凡夫位雖覺滅相滅相仍在。應至佛位雖覺生相生相猶存。所起覺相何成利益。又既自說生已至滅滅已復生。既覺滅相不滅故不生不生故不滅。即應凡夫位離生滅念。住異等相為難亦爾。故此所說理必不成故。四相者應依識辨。謂由無明違平等性起業轉現三種生相。相心今產生黎耶識。故業轉現皆名生相。雖此一心為生。所生而亦非是我我所相。無明與前生相和合。迷所生心無我我所。復能發起我癡我見我慢我愛四種住相。相前生心。今至住位起我我所。內緣而住。即所相心成第七識能相。四惑而為住相。無明與彼住相和合。不覺所計我我所空。復能發起六種異相。謂貪嗔癡慢疑惡見。相前住心今至異位。外向攀緣成六異識。故六煩惱名為異相。無明覆與異相和合。不覺外塵違順性離。由是發起七支惡業。能滅異心墮于惡趣。故彼七支名為滅相。能相四相所至之位取境別相皆為心所。由本無明違平等性之所起故。所相之心所至之位取境通相而為心王。由
【現代漢語翻譯】 現代漢語譯本： 名為住（Dwell）。住已衰變名為異（Change）。異已遷謝名為滅（Cessation）。然而生（Birth）已至滅，滅已復生。總括這四相，名為生滅。因此，僅僅稱其為生滅門。覺察這四相，因此有四位。四位逆向次第覺察這四相。所以說凡夫能夠覺知等等。有一種觀點認為，這種說法在理上不成立。如果念頭遷謝名為滅相，那麼凡夫的念頭應該永遠不會滅。因為覺察滅相之後就不會滅。異相、住相等相的詰難也是如此。如果凡夫位雖然覺察滅相，滅相仍然存在，那麼應該到佛位雖然覺察生相，生相仍然存在。所產生的覺相有什麼利益呢？而且既然自己說生已至滅，滅已復生，既然覺察滅相不滅，所以不生，不生所以不滅。那麼應該在凡夫位就脫離生滅念。住相、異相等相的詰難也是如此。所以這種說法在理上必定不成立。這四相應該依據識來辨別。就是由於無明違背平等性，生起業、轉、現三種生相。相心今產生為阿黎耶識（Ālaya-vijñāna）。所以業、轉、現都名為生相。雖然這一個心為生所生，但也不是我、我所相。無明與前面的生相和合，迷惑所生之心無我、我所，又能發起我癡、我見、我慢、我愛四種住相。相前生心，今至住位，生起我、我所，向內攀緣而住。即所相之心成為第七識能相。四惑作為住相。無明與那住相和合，不覺察所計的我、我所空。又能發起六種異相。就是貪、嗔、癡、慢、疑、惡見。相前住心，今至異位，向外攀緣成為六異識。所以六煩惱名為異相。無明又與異相和合，不覺察外塵違順性離。由此發起七支惡業，能夠滅異心，墮于惡趣。所以那七支名為滅相。能相四相所至的位，取境的別相都為心所。由於根本無明違背平等性所生起。所相的心所至的位，取境的通相而為心王。
【English Translation】 English version: It is called Dwell (Sthiti). Dwell having decayed is called Change (Anyathatva). Change having moved and faded is called Cessation (Nirodha). However, Birth (Utpada) has reached Cessation, and Cessation has again arisen as Birth. Comprehensively encompassing these four characteristics is called Birth and Cessation. Therefore, it is merely called the Gate of Birth and Cessation. Perceiving these four characteristics, there are thus four positions. The four positions perceive the four characteristics in reverse order. Therefore, it is said that ordinary people are able to perceive and know, and so on. Some argue that this explanation is not logically sound. If the thought of moving and fading is called the characteristic of Cessation, then the thoughts of ordinary people should never cease. Because after perceiving the characteristic of Cessation, it will not cease. The difficulties with the characteristics of Change and Dwell are similar. If, in the position of an ordinary person, although the characteristic of Cessation is perceived, the characteristic of Cessation still exists, then it should be that even in the position of a Buddha, although the characteristic of Birth is perceived, the characteristic of Birth still exists. What benefit can be derived from the arising of the perceived characteristics? Moreover, since it is said that Birth has reached Cessation, and Cessation has again arisen as Birth, since perceiving the characteristic of Cessation does not lead to cessation, therefore there is no Birth, and because there is no Birth, there is no Cessation. Then, in the position of an ordinary person, one should be free from the thought of Birth and Cessation. The difficulties with the characteristics of Dwell and Change are similar. Therefore, this explanation is certainly not logically sound. These four characteristics should be distinguished based on consciousness (Vijñāna). That is, due to ignorance (Avidyā) violating the nature of equality (Samatā), the three characteristics of Birth—karma (Karma), transformation (Vivarta), and manifestation (Ābhāsa)—arise. The mind of characteristics now becomes the Ālaya-vijñāna. Therefore, karma, transformation, and manifestation are all called the characteristics of Birth. Although this one mind is born from Birth, it is not the characteristic of self (Atman) or what belongs to self (Atmiya). Ignorance, combined with the preceding characteristic of Birth, deludes the mind that is born, causing it to lack the sense of self and what belongs to self, and is able to initiate the four characteristics of Dwell—self-delusion (Atma-moha), self-view (Atma-dṛṣṭi), self-conceit (Atma-māna), and self-love (Atma-sneha). It characterizes the preceding mind of Birth. Now, reaching the position of Dwell, it gives rise to self and what belongs to self, inwardly clinging and dwelling. That is, the mind of characteristics becomes the seventh consciousness (Manas-vijñāna), the consciousness of characteristics. The four afflictions (Kleśas) serve as the characteristic of Dwell. Ignorance, combined with that characteristic of Dwell, does not perceive the emptiness of the self and what belongs to self that are conceived. It is also able to initiate the six characteristics of Change, namely, greed (Rāga), hatred (Dveṣa), delusion (Moha), pride (Māna), doubt (Vicikitsa), and evil views (Mithya-dṛṣṭi). It characterizes the preceding mind of Dwell. Now, reaching the position of Change, it outwardly clings and becomes the six differentiating consciousnesses (Ṣaḍ-vijñāna). Therefore, the six afflictions are called the characteristics of Change. Ignorance, again combined with the characteristic of Change, does not perceive the separation of external dust from the nature of compliance and opposition. From this, it initiates the seven branches of evil karma (Sapta-anga-kuśala-karma), which can extinguish the mind of Change and cause one to fall into evil destinies (Durgati). Therefore, those seven branches are called the characteristic of Cessation. The positions reached by the consciousness of characteristics and the four characteristics, and the specific characteristics of the objects taken, are all mental functions (Caitasika). They arise because of fundamental ignorance violating the nature of equality. The positions reached by the mind of characteristics, and the general characteristics of the objects taken, are the mind-king (Citta).
從本心諸法總源之所起故。皆依心起名俱時有。有粗細故覺時差別。有義。此說理亦未然。別有能相所相法者。是小乘宗非大乘故。大乘四相但是假立於起有為無功德故。此中四相雖說虛妄。因緣所起非假說故。若由無明起業轉現相。心今作業轉等者。即業轉現皆應有二能相二義異故。心若不作業轉等者。如何能成黎耶生相。無三分心不成識故。又如何言能相。四相所至之位皆為心所。業轉現三非心所故。又若業等皆生相者。三細唯應佛地所斷。如何唯說斷業相耶。應八九地非斷轉現說。是生相唯佛斷故。細中之粗應非轉現說。是菩薩所知境故。細中之細應皆三種許。是生相佛所知故。又業初起可名為生。轉現後起寧生相攝。非由本識攝及是不相應。則今轉現皆生相攝。轉現非是初生心故。若說業識非是已生故兼轉現皆生相者。則我癡等非是已住故兼四惑為住相耶。彼既不然。此云何爾。彼異滅等為難亦然。若我癡等為住相者。末那唯應四惑相應。唯許四惑為住相故。便違論說慧等俱起。既說法身能覺住相。法身唯應能斷末那。即不斷染現色。能見皆應不斷。非四惑故。便違論說。法身菩薩離六染中間四染。既此所離非我癡等。彼住相非謂四惑。若貪等六名異相者。計名執取何所攝耶。非於貪等能攝彼二執惑。行相極
【現代漢語翻譯】 現代漢語譯本： 從本心（根本心識）的諸法總源之處生起，所以一切法都依心而起，並且名相和實有同時存在。因為有粗細的差別，所以在覺悟時會有不同的體驗。有人認為這種說法有道理，但實際上並非如此。如果認為存在能相（能取相）和所相（所取相）的法，那是小乘宗的觀點，不是大乘宗的觀點。大乘宗認為四相（生、住、異、滅）只是假立的，因為它們是生起的有為法，沒有功德。雖然這裡說四相是虛妄的，但它們是由因緣所生起，不是假說。 如果由無明（avidyā）生起業相（karma-lakṣaṇa）、轉相（vartma-lakṣaṇa）和現相（abhāsa-lakṣaṇa），那麼心現在造作業相、轉相等，那麼業相、轉相都應該有能相和所相兩種不同的意義。如果心不造作業相、轉相等，那麼如何能成就阿賴耶識（ālayavijñāna）的生相（utpāda-lakṣaṇa）？因為沒有三分的心識就不能成立。又如何說能相？四相所到達的位次都是心所（caitta）。業相、轉相、現相不是心所。 如果業相、轉相、現相都是生相，那麼三細相（業相、轉相、現相）只應該在佛地（Buddha-bhūmi）才能斷除。為什麼只說斷除業相呢？應該說八地、九地不是斷除轉相、現相，因為生相只有佛才能斷除。細相中的粗相不應該是轉相、現相，因為那是菩薩所知的境界。細相中的細相應該都是三種（業相、轉相、轉相），因為生相是佛所知的。 又，業相初起可以稱為生，轉相、現相後起，怎麼能歸於生相呢？如果不是由本識（mūla-vijñāna）所攝，以及是不相應行（citta-viprayukta-saṃskāra），那麼現在的轉相、現相都歸於生相。轉相、現相不是初生的心。如果說業識不是已生的，所以兼帶轉相、現相都是生相，那麼我見（ātma-dṛṣṭi）、我癡（ātma-moha）等不是已住的，所以兼帶四惑（四種煩惱）為住相嗎？那種情況不是這樣，這種情況為什麼會是這樣呢？用異相、滅相等來反駁也是一樣。 如果我見、我癡等是住相，那麼末那識（manas-vijñāna）只應該與四惑相應，因為只允許四惑為住相。這就違背了論典所說的慧等同時生起。既然說法身（dharmakāya）能覺知住相，法身只應該能斷除末那識，那麼不斷除染污的現色，能見都應該不斷除，因為不是四惑。這就違背了論典所說，法身菩薩遠離六染（六種染污），中間的四染。既然這裡所遠離的不是我見、我癡等，那麼住相就不是指四惑。 如果貪等六種煩惱名為異相，那麼計名執取（概念和執著）屬於什麼呢？不能在貪等煩惱中包含那兩種執著，因為它們的行相極其……
【English Translation】 English version: Because all dharmas arise from the source of the fundamental mind (mūla-citta), all dharmas arise dependent on the mind, and names and realities exist simultaneously. Because there are differences in coarseness and subtlety, there are different experiences during enlightenment. Some believe this statement makes sense, but in reality, it is not so. If one believes that there are characteristics of the grasper (grāhaka-lakṣaṇa) and the grasped (grāhya-lakṣaṇa), that is a view of the Hīnayāna school, not the Mahāyāna school. The Mahāyāna school believes that the four characteristics (utpāda, sthiti, jarā, anityatā - arising, abiding, changing, ceasing) are merely provisional, because they are conditioned phenomena that arise and have no merit. Although it is said here that the four characteristics are illusory, they arise from conditions and are not merely hypothetical. If the karma-lakṣaṇa (action aspect), vartma-lakṣaṇa (appearing aspect), and abhāsa-lakṣaṇa (manifestation aspect) arise from ignorance (avidyā), and the mind now creates the karma-lakṣaṇa, vartma-lakṣaṇa, etc., then the karma-lakṣaṇa and vartma-lakṣaṇa should both have two meanings: the grasper and the grasped. If the mind does not create the karma-lakṣaṇa, vartma-lakṣaṇa, etc., then how can the utpāda-lakṣaṇa (arising aspect) of the ālayavijñāna (storehouse consciousness) be accomplished? Because without a mind with three aspects, it cannot be established. Also, how can one speak of the grasper? The positions reached by the four characteristics are all mental factors (caitta). The karma-lakṣaṇa, vartma-lakṣaṇa, and abhāsa-lakṣaṇa are not mental factors. If the karma-lakṣaṇa, vartma-lakṣaṇa, and abhāsa-lakṣaṇa are all the utpāda-lakṣaṇa, then the three subtle aspects (karma-lakṣaṇa, vartma-lakṣaṇa, and abhāsa-lakṣaṇa) should only be eliminated in the Buddha-bhūmi (Buddha ground). Why is it only said that the karma-lakṣaṇa is eliminated? It should be said that the eighth and ninth bhūmis do not eliminate the vartma-lakṣaṇa and abhāsa-lakṣaṇa, because the utpāda-lakṣaṇa can only be eliminated by the Buddha. The coarse aspect among the subtle aspects should not be the vartma-lakṣaṇa and abhāsa-lakṣaṇa, because that is the realm known by Bodhisattvas. The subtle aspect among the subtle aspects should all be the three aspects (karma-lakṣaṇa, vartma-lakṣaṇa, and abhāsa-lakṣaṇa), because the utpāda-lakṣaṇa is known by the Buddha. Furthermore, the initial arising of the karma-lakṣaṇa can be called arising (utpāda), but how can the later arising of the vartma-lakṣaṇa and abhāsa-lakṣaṇa be included in the arising aspect? If they are not included by the mūla-vijñāna (root consciousness) and are not citta-viprayukta-saṃskāra (non-associated formations), then the current vartma-lakṣaṇa and abhāsa-lakṣaṇa are all included in the arising aspect. The vartma-lakṣaṇa and abhāsa-lakṣaṇa are not the initially arising mind. If it is said that the karma-vijñāna (karma consciousness) is not already arisen, so it includes the vartma-lakṣaṇa and abhāsa-lakṣaṇa as the arising aspect, then are ātma-dṛṣṭi (self-view), ātma-moha (self-ignorance), etc., not already abiding, so they include the four kleshas (four afflictions) as the abiding aspect (sthiti-lakṣaṇa)? That situation is not like that, so why would this situation be like that? It is the same to refute with the changing aspect (jarā-lakṣaṇa) and ceasing aspect (anityatā-lakṣaṇa). If ātma-dṛṣṭi, ātma-moha, etc., are the abiding aspect, then the manas-vijñāna (mind consciousness) should only be associated with the four kleshas, because only the four kleshas are allowed as the abiding aspect. This contradicts the statement in the treatise that wisdom (prajñā), etc., arise simultaneously. Since it is said that the dharmakāya (dharma body) can perceive the abiding aspect, the dharmakāya should only be able to eliminate the manas-vijñāna, then the defiled manifested form is not eliminated, and the ability to see should not be eliminated, because it is not the four kleshas. This contradicts the statement in the treatise that the Bodhisattva of the dharmakāya is free from the six defilements, and the four defilements in the middle. Since what is being freed from here is not ātma-dṛṣṭi, ātma-moha, etc., then the abiding aspect does not refer to the four kleshas. If the six afflictions such as greed (rāga) are called the changing aspect, then what do conceptualization and attachment (grasping at names) belong to? Those two attachments cannot be included in the afflictions such as greed, because their characteristics are extremely...
差別故。若斷貪等名離異相。即此二染二乘不斷。便違論說。執相應染二乘解脫究竟離故。又應意識唯貪等俱說。六異相起意識故。便違論說觸等俱起。故知異相非謂貪等。若七支惡是滅相者。即未覺時常起惡業永世惡趣。以未覺時有彼七支諸過惡故。生人天者應離滅相。離七支惡生人天故。善惡二趣皆有異熟。豈惡趣業獨名滅相。故知滅相非七支惡。既此所說不應正理。由此四相非同前說。今以二門略辨其義。一辨明。二別說。初總明者。心性本來離生滅念。而有無明動心令作生住異滅。故名相無別四相而作能相心。既由無明鼓心令動遂有微著不同。而先後際異。先際名為生相。后際最粗名為滅相。即彼中際名住異相。二別明者。對位分相。即九相中前之八相。生一住四異二滅一生相。一者即初業相。謂由無明動彼凈心至此最微動念之位動念初起名為生相。論說佛地斷微細念。細中之細是佛境界。故知唯業是生相也。住相四者。謂次四相。所謂轉現智相續相。前二本識。粗分之位。是法我執所住之境。后二事識。細分之位。是法我執能住之心。無明與前生相和合轉彼靜心。乃至此位行相猶細。但是能所別法執□住未別異故。故下論說法身菩薩覺于念住。粗中之細細中之粗菩薩境界界此四相總名住相。異相二者。謂次
【現代漢語翻譯】 現代漢語譯本 差別之故。如果斷除貪等，名為遠離異相，那麼二乘（聲聞乘和緣覺乘）沒有斷除這些，就違背了經論的說法，因為經論說二乘的解脫是究竟遠離了與煩惱相應的染污。又應該說意識只與貪等同時生起，因為六種異相是意識產生的緣故，這就違背了經論所說意識與觸等同時生起。所以，要知道異相不是指貪等煩惱。如果七支惡業是滅相，那麼未覺悟時常造惡業的人，將永遠墮入惡趣，因為未覺悟時有那七支惡業的過失。而生於人天道的人，應該脫離滅相，因為他們脫離了七支惡業才得以生於人天道。善惡二趣都有異熟果報，難道只有惡趣的業才叫做滅相嗎？所以，要知道滅相不是指七支惡業。既然這些說法都不合乎正理，那麼這四相就不同於前面的說法。現在用兩種方式來簡略地辨明它的意義：一是辨明，二是分別解說。首先總的來說明，心性本來是遠離生滅之念的，但由於無明擾動心，使之產生生、住、異、滅。所以說，相沒有分別，四相卻能作為能相之心。既然由於無明鼓動心，使之產生微細的執著，而先後際不同，先際名為生相，后際最粗名為滅相，中間的際名為住相和異相。其次分別說明，對位來區分相，即九相中的前八相，生相一個，住相四個，異相兩個，滅相一個。生相一個，就是最初的業相，指由於無明擾動清凈心，到這最微細的動念之位，動念初起名為生相。經論說佛地斷除微細的念頭，細中之細是佛的境界。所以，要知道只有業才是生相。住相四個，指接下來的四個相，即轉相、現相、智相、相續相。前兩個是本識粗分之位，是法我執所住之境；后兩個是事識細分之位，是法我執能住之心。無明與前面的生相和合，轉變那顆清凈的心，乃至到這個階段，行相仍然微細，但是能所分別的法執還沒有別異。所以，下面的經論說法身菩薩覺悟于念住，粗中之細，細中之粗，是菩薩的境界。這四個相總名為住相。異相兩個，指接下來的 謂次
【English Translation】 English version Because of the difference. If severing greed etc. is called being apart from the 'different' characteristic (異相, yìxiàng), then the Two Vehicles (二乘, èrchéng) [Śrāvakayāna and Pratyekabuddhayāna] have not severed these, which contradicts the treatises, because the treatises say that the liberation of the Two Vehicles is ultimately apart from defilements associated with afflictions. Moreover, it should be said that consciousness only arises together with greed etc., because the six 'different' characteristics arise from consciousness, which contradicts the treatises saying that it arises together with contact etc. Therefore, know that the 'different' characteristic does not refer to greed etc. If the seven branches of evil are the 'cessation' characteristic (滅相, mièxiàng), then those who constantly commit evil deeds when not enlightened will be in evil destinies forever, because they have those seven branches of evil when not enlightened. Those born in human and heavenly realms should be apart from the 'cessation' characteristic, because they are born in human and heavenly realms by being apart from the seven branches of evil. Both good and evil destinies have different ripening results, so why is only the karma of evil destinies called the 'cessation' characteristic? Therefore, know that the 'cessation' characteristic is not the seven branches of evil. Since these explanations are not reasonable, these four characteristics are different from the previous explanations. Now, I will briefly explain their meaning in two ways: first, to clarify; second, to explain separately. First, to explain generally, the nature of the mind is originally apart from the thought of arising and ceasing, but ignorance (無明, wúmíng) agitates the mind, causing it to produce arising, abiding, changing, and ceasing. Therefore, it is said that characteristics have no distinction, but the four characteristics can act as the mind of the 'capable' characteristic. Since ignorance agitates the mind, causing it to produce subtle attachments, and the prior and posterior moments are different, the prior moment is called the 'arising' characteristic (生相, shēngxiàng), the coarsest posterior moment is called the 'cessation' characteristic, and the intermediate moments are called the 'abiding' characteristic (住相, zhùxiàng) and the 'changing' characteristic (異相, yìxiàng). Second, to explain separately, distinguishing the characteristics by position, that is, the first eight of the nine characteristics, one 'arising' characteristic, four 'abiding' characteristics, two 'changing' characteristics, and one 'cessation' characteristic. The one 'arising' characteristic is the initial karma characteristic, referring to the initial arising of the thought of agitation when ignorance agitates the pure mind to this position of the most subtle thought of agitation. The treatises say that the Buddha-ground severs subtle thoughts, and the most subtle of the subtle is the realm of the Buddha. Therefore, know that only karma is the 'arising' characteristic. The four 'abiding' characteristics refer to the next four characteristics, namely the 'transformation' characteristic (轉相, zhuǎnxiàng), the 'manifestation' characteristic (現相, xiànxiàng), the 'wisdom' characteristic (智相, zhìxiàng), and the 'continuity' characteristic (相續相, xiāngxùxiàng). The first two are the coarse division of the fundamental consciousness (本識, běnshì), which is the realm where the dharma-self attachment (法我執, fǎwǒzhí) abides; the latter two are the subtle division of the active consciousness (事識, shìshì), which is the mind where the dharma-self attachment can abide. Ignorance combines with the previous 'arising' characteristic, transforming that pure mind, even to this stage, the characteristics are still subtle, but the dharma-attachment that distinguishes the capable and the object has not yet differentiated. Therefore, the following treatises say that the Dharma-body Bodhisattva is enlightened to the abiding in thought, the subtle of the coarse, the coarse of the subtle, is the realm of the Bodhisattva. These four characteristics are collectively called the 'abiding' characteristic. The two 'changing' characteristics refer to the next Referring to the next
二相即是執取計名字相。無明與前住相和合轉彼靜心至此事識粗分之位。行相稍粗。依于異根取別異境起異執故。故下論說新發意菩薩覺于念異舍粗分別。粗中之粗凡夫境界。此粗中粗既是意識。意識即攝此二相故。故此二相總名為異。滅相一者。即起業相。即由無明轉彼靜心至此後際周盡之位。能令靜心□於六道如□伎人作牛馬等。故下論說造種種業受果不自在故。以此九相數處得名。或開九相。或本事識。意意識。或為六染。或名二礙。或辨粗細。故今細位說為四相。即指九染。非謂別指我癡等也。有義。此說亦未應理。既說四相皆非能相。不應起業。是其滅相能□靜心是能滅故。四相何不攝。業系苦亦名所起之妄相故。既生異滅無別能所。寧住相有能所四耶。應生異滅皆有能所。彼既不然。此云何爾。或住異滅皆名異住。隨應皆有別異。執著能成能住異趣身故。彼既不爾。此云何然。若許皆通。便成難□。故此四相不應立也。若以論說念無異相念無住相必應立者。何不具言念無滅等。況新論說中間二相不言住異故不為證。下言心相生住異滅者。此義殊故不為證。謂顯九相皆有生等。得無念者知此九相生起逕停衰變謝滅皆依心起無有自性。非謂別配前之八相。亦非四位別覺四相不同。初師不應為難。又言。四相俱
【現代漢語翻譯】 現代漢語譯本 二相即是執取計名字相（執著于名稱和概念的階段）。無明（avidyā，對實相的無知）與前住相（前一階段的住相）和合，轉變那寂靜的心，到達此事識（意識）粗分（粗顯部分）的階段。行相（活動狀態）稍微粗顯。因為依賴於不同的根（感官）而取不同的境（對像），生起不同的執著。所以下文的《攝大乘論》說，新發意的菩薩覺察到念頭的差異，捨棄粗糙的分辨。粗糙中的粗糙是凡夫的境界。這粗糙中的粗糙既然是意識，意識就包含這二相。所以這二相總名為異（差異）。 滅相一者，即起業相（導致業力產生的階段）。即由無明轉變那寂靜的心，到達這后際周盡（最終結束）的階段。能令寂靜的心在六道（輪迴的六個領域）中流轉，如同傀儡藝人操縱牛馬等。所以下文的《攝大乘論》說，造作種種業，受果報而不自在。因此這九相在多處得到命名。或者展開為九相，或者本識（根本識），意（manas，末那識），意識（vijñāna，了別識）。或者作為六染（六種染污），或者名為二礙（兩種障礙），或者分辨粗細。所以現在在細微的階段說為四相，即指九染，不是說特別指我癡（對自我的愚癡）等。 有一種觀點認為，這種說法也不合理。既然說四相都不是能相（主動的相），不應該產生業。是滅相能流轉寂靜的心，是能滅（主動滅除）的。四相為什麼不包含在內？業系苦（業力束縛的痛苦）也名為所起的妄相。既然生異滅沒有能所（能動者和所動者）的分別，難道住相有能所四相嗎？應該生異滅都有能所。他們既然不這樣認為，這裡為什麼這樣說？或者住異滅都名為異住，隨應都有差別，執著能成就、能安住于不同趣向的身體。他們既然不這樣認為，這裡為什麼這樣認為？如果允許都相通，就變成難以理解。所以這四相不應該成立。如果因為《攝大乘論》說念無異相、念無住相就必須成立，為什麼不全部說念無滅等？況且新論說中間二相沒有說住異，所以不能作為證據。下文說心相生住異滅，這個意義不同，所以不能作為證據。是說九相都有生等，得到無念的人知道這九相生起、經過、停滯、衰變、謝滅都依心而起，沒有自性。不是說分別對應之前的八相，也不是四個階段分別覺察四相不同。最初的說法不應該作為難點。又說，四相都...
【English Translation】 English version The second aspect is the aspect of grasping and calculating names (the stage of clinging to names and concepts). Ignorance (avidyā, unawareness of reality) combines with the previous abiding aspect (the abiding aspect of the previous stage), transforming that quiescent mind to the stage of the coarse division of this consciousness (vijñāna, consciousness). The activity (state of activity) is slightly coarser. Because it relies on different roots (senses) to take different objects (境, objects), different attachments arise. Therefore, the Mahāyānasaṃgraha states that newly initiated Bodhisattvas are aware of the differences in thoughts and abandon coarse discriminations. The coarsest of the coarse is the realm of ordinary people. Since this coarsest of the coarse is consciousness, consciousness includes these two aspects. Therefore, these two aspects are collectively called difference (異). The aspect of cessation is the aspect of arising karma (the stage that leads to the generation of karmic force). That is, ignorance transforms that quiescent mind to the stage of the complete exhaustion of this final limit (the final end). It can cause the quiescent mind to transmigrate in the six realms (the six realms of reincarnation), like a puppeteer manipulating cattle and horses. Therefore, the Mahāyānasaṃgraha states that one creates various karmas and is not free to receive the results. Therefore, these nine aspects are named in many places. Or expanded into nine aspects, or the ālayavijñāna (storehouse consciousness), manas (mind), vijñāna (discriminating consciousness). Or as the six defilements (six kinds of defilements), or named the two hindrances (two kinds of obstacles), or distinguishing between coarse and fine. Therefore, now in the subtle stage, it is said to be the four aspects, which refer to the nine defilements, not specifically referring to ego-ignorance (ignorance of self) and so on. One view holds that this statement is also unreasonable. Since it is said that the four aspects are not the active aspects (能相, active aspects), they should not generate karma. It is the aspect of cessation that can transmigrate the quiescent mind, and it is the active cessation (能滅, active cessation). Why are the four aspects not included? The suffering bound by karma (業系苦, suffering bound by karma) is also called the false appearance that arises. Since arising, difference, and cessation have no distinction between the active and the passive (能所, active and passive), how can the abiding aspect have the four aspects of the active and the passive? Arising, difference, and cessation should all have the active and the passive. Since they do not think so, why does this say so? Or abiding, difference, and cessation are all called different abiding, and there are differences accordingly. Attachment can achieve and abide in bodies with different tendencies. Since they do not think so, why does this think so? If it is allowed to be all connected, it becomes difficult to understand. Therefore, these four aspects should not be established. If it is necessary to establish because the Mahāyānasaṃgraha says that there is no different aspect of thought and no abiding aspect of thought, why not say all that there is no cessation, etc. Moreover, the new treatise says that the middle two aspects do not say abiding difference, so it cannot be used as evidence. The following says that the mind aspects arise, abide, differ, and cease, this meaning is different, so it cannot be used as evidence. It means that all nine aspects have arising, etc. Those who attain no-thought know that the arising, passing, stopping, decaying, declining, and ceasing of these nine aspects all arise from the mind and have no self-nature. It does not mean that they correspond to the previous eight aspects, nor does it mean that the four stages separately perceive the four aspects differently. The initial statement should not be a difficult point. Also said, the four aspects all...
時等者。謂即指其始覺四位。謂顯始覺有四位相。而釋經中四種禪義。非謂安立無明四相。新論但言如是知已則知始覺不可得。以於一心前後同時皆不相應無自性故。謂由無明起粗細唸唸起皆有生住異滅。而諸凡夫都不覺知念之起滅而受輪迴。今以本覺內外熏力覺念淺深有四位相。何要強立無明四相。若謂障謂二義相成勿違古人。故論立者。生一住四異三滅一。生一住四義如前釋。異相三者兼起業相。起善惡等別異業故。由其異業令趣別故。是粗中粗。意識攝故。皆三賢等所知境故。滅相一者。即業系苦。靜心□為趣生相故。此是無明所起相故。是最後際終盡處故。至此方成流轉苦故。此釋雖勝第三師義。而於至難亦未能凈。後有智者辨而通之。然此四相唯一夢心。皆因根本無明之力。是故經云。無明住地其力最大。論說無明能生染法。正謂此也。雖復如是從微至著辨四階降。然至始終意無前後。粗細镕融唯一心故。故說四相俱時而有。若未達心源。隨行淺深覺有前後。若達心源者。一念四相俱時而知。是故經云。菩薩知終而不知始。諸佛如來始終俱知。依此義說始謂生相終謂滅相。既因無明不覺之力起生相等種種夢念動噁心源轉至滅相流轉生死備受諸苦。今由本覺內熏為因善發聞熏而為外緣。體用融通同一熏故。益
【現代漢語翻譯】 現代漢語譯本 時等者，是指始覺的四種位次。說明始覺有四種位次，並解釋經文中的四種禪定之義，而不是要安立無明的四種相狀。新論只是說，像這樣瞭解之後，就知道始覺是不可得的，因為在同一個心識中，前後同時都不相應，沒有自性。這是說，由於無明而產生粗細的念頭，每一個念頭都有生、住、異、滅。而凡夫都不覺察念頭的生滅，因此承受輪迴。現在憑藉本覺的內外熏習之力，覺察念頭的深淺有四種位次，何必要強行安立無明的四種相狀呢？如果說『障』和『謂』兩種含義相輔相成，那就不要違背古人的說法。所以論中安立的生相為一，住相為四，異相為三，滅相為一。生相為一，住相為四的含義如前解釋。異相為三，兼有起業相，因為產生善惡等不同的業。由於這些不同的業，導致趣向不同。這是粗中之粗，屬於意識所攝，都是三賢等所能知曉的境界。滅相為一，就是被業力束縛的苦，靜心□是爲了趣向生相的緣故。這是無明所產生的相狀，是最終的終結之處，到了這裡才形成流轉的苦。這種解釋雖然勝過第三師的觀點，但對於最難之處，仍然未能完全澄清。以後會有智者辨析並融會貫通。然而這四種相狀，都只是一個夢心，都是因為根本無明的力量。所以經中說：『無明住地，其力最大。』論中說無明能產生染污之法，正是指這個。雖然像這樣從微細到顯著地辨別四種階降，但從始至終，意念沒有先後，粗細融合，只有一個心。所以說四種相狀同時存在。如果未能通達心源，隨著修行的深淺，感覺有先後。如果通達心源，一念之間就能同時知曉四種相狀。所以經中說：『菩薩知終而不知始，諸佛如來始終俱知。』依據這個含義來說，始是指生相，終是指滅相。既然因為無明不覺的力量，產生生相等種種夢念，動搖噁心之源，轉至滅相，流轉生死，備受諸苦。現在由於本覺的內熏作為原因，善於引發聞熏作為外緣，體和用融通，是同一種熏習的緣故。益
【English Translation】 English version 'Time and others' refers to the four stages of initial enlightenment (Shijue siwei 始覺四位). It explains that initial enlightenment has four stages and interprets the four types of Dhyana (Chan 禪) mentioned in the scriptures, rather than establishing the four characteristics of ignorance (Wuming 無明). The new treatise (Xinlun 新論) simply states that once this is understood, it is known that initial enlightenment is unattainable because it is not corresponding and without self-nature in the same mind, whether before or after, simultaneously. This means that due to ignorance, coarse and subtle thoughts arise, and each thought has arising (Sheng 生), abiding (Zhu 住), changing (Yi 異), and ceasing (Mie 滅). However, ordinary people are not aware of the arising and ceasing of thoughts and thus undergo Samsara (Lunhui 輪迴). Now, relying on the internal and external influence of original enlightenment (Benjue 本覺), the depth of awareness of thoughts has four stages. Why forcibly establish the four characteristics of ignorance? If it is said that 'obstacle' and 'meaning' are two complementary meanings, then do not contradict the ancients. Therefore, the treatise establishes arising as one, abiding as four, changing as three, and ceasing as one. The meaning of arising as one and abiding as four is as explained before. Changing as three also includes the karma-creating aspect (Qiye xiang 起業相), because it produces different karmas such as good and evil. Due to these different karmas, the destinations are different. This is the coarsest of the coarse, belonging to the realm of consciousness (Yishi 意識), and is the realm known by the Three Sages (Sanxian 三賢). Ceasing as one is the suffering bound by karma, and calming the mind □ is the cause of heading towards the arising aspect. This is the characteristic produced by ignorance, the final end point, and only here does the suffering of transmigration form. Although this explanation surpasses the view of the Third Teacher, it still fails to completely clarify the most difficult point. Later, wise individuals will analyze and integrate it. However, these four characteristics are only a dream-mind, all due to the power of fundamental ignorance. Therefore, the scripture says: 'The abode of ignorance has the greatest power.' The treatise says that ignorance can produce defiled dharmas, which is exactly what this refers to. Although these four stages are distinguished from subtle to obvious, from beginning to end, the intention is without sequence, and the coarse and subtle are fused into one mind. Therefore, it is said that the four characteristics exist simultaneously. If the source of the mind is not reached, the awareness of sequence is felt according to the depth of practice. If the source of the mind is reached, the four characteristics are known simultaneously in one thought. Therefore, the scripture says: 'Bodhisattvas know the end but do not know the beginning, and Buddhas and Tathagatas know both the beginning and the end.' According to this meaning, the beginning refers to the arising aspect, and the end refers to the ceasing aspect. Since the power of ignorance and unawareness produces various dream-thoughts such as the arising aspect, shaking the source of the evil mind, turning to the ceasing aspect, transmigrating through birth and death, and enduring all kinds of suffering. Now, due to the internal influence of original enlightenment as the cause, and the skillful development of hearing-influence as the external condition, the substance and function are fused, and it is the same kind of influence. Benefit.
彼真如解性之力。損彼無明迷闇之相。漸白心源始覺滅相終覺生相。朗然方悟。覺了心源本無所動今無所靜。平等。平等住一如床。無本始覺二相之異。即經所說夢渡河喻意在於此。舉而說之。上辨四相。下釋論文。既前三義不應正理。是故釋文但依正義。即此第一覺相之中□下四義。一能覺人。二所覺相。三覺利益。四覺分齊。下三覺相其義亦然。如凡夫人者。是能覺人。在十千劫十信位中。以是位前都未覺念未離分別。故名凡夫。覺知前念起惡者。明所覺相。謂此位中心如輕毛隨風東西數有進退。前念不覺于身起彼常樂等總而生惑著。即知所起心是惡也。能止后念令不起者。辨覺利益。既覺前惡后。即于身起彼無常無我等相。而生厭離欣樂涅槃。不生滅著顛倒心也。雖複名覺即是不覺者。能覺分齊。覺惡能止雖複名覺。而不覺知舉體是真妄生厭離。即是不覺。故經說云。說身無常而亦不說厭離於身我。今為汝說勝三修法。此即順於四相義解。或此位中未達空理。不知一心本無動念。見有所起唸唸差別。前念不覺起煩惱。念後起厭心而欲除滅。覺念是惡隨複名覺不覺念無則是不覺。故經說為愚夫所以行禪。七卷經云。漸次增勝無想滅定名愚夫禪。此釋稍好。二論會同故。新論云。前念不覺起于煩惱。后念制伏令不更
【現代漢語翻譯】 彼真如解性之力，損減那無明（avidyā，無知）的迷惑黑暗之相。逐漸顯露清凈的心源，從始覺（initial enlightenment）的滅相到終覺（final enlightenment）的生相。明朗地覺悟到，覺悟的心源本來就沒有動，現在也沒有靜，平等，平等地安住於一如的境地，沒有本覺（original enlightenment）和始覺兩種相的差異。這就像經文所說的夢中渡河的比喻，意義就在於此。總而言之，上面辨析了四相（four characteristics）。下面解釋論文。既然前面的三種解釋不合道理，所以解釋經文只依據正義。即在此第一覺相（first aspect of enlightenment）之中，包含下面四種含義：一、能覺悟的人；二、所覺悟的相；三、覺悟的利益；四、覺悟的界限。下面的三種覺相，其含義也是這樣。比如凡夫人，就是能覺悟的人。他們在十千劫的十信位（ten stages of faith）中，因為在這個位階之前，都沒有覺悟的念頭，沒有離開分別，所以稱為凡夫。『覺知前念起惡者』，說明所覺悟的相。意思是說，在這個位階中，心就像輕毛一樣，隨著風東西飄動，時常有進退。前念沒有覺悟，對身體產生常、樂等的執著，總而言之產生了迷惑和執著，就知道所產生的心是惡的。『能止后念令不起者』，辨別覺悟的利益。既然覺悟到前念是惡的，后念就對身體產生無常、無我等的認識，從而產生厭離，欣樂涅槃，不產生迷惑執著顛倒的心。『雖複名覺即是不覺者』，說明能覺悟的界限。覺悟到惡念能夠停止，雖然名為覺悟，但是不覺知整體是真，妄生厭離，這就是不覺。所以經文說：『說身無常，而亦不說厭離於身我。今為汝說勝三修法』。這正是順應四相的意義來解釋。或者說，在這個位階中，沒有通達空性之理，不知道一心本來沒有動念，看到有所產生，唸唸差別。前念沒有覺悟，產生煩惱，后念產生厭惡之心而想要除滅。覺悟念頭是惡的，隨之名為覺悟，不覺悟念頭沒有，就是不覺悟。所以經文說這是愚夫所行的禪。七卷經說：『漸次增勝無想滅定名愚夫禪』。這種解釋稍微好一些，因為兩種理論會合相同。新論說：『前念沒有覺悟，產生煩惱，后念制伏，令不再產生』。 現代漢語譯本：彼真如解性之力，損減那無明（avidyā，無知）的迷惑黑暗之相。逐漸顯露清凈的心源，從始覺（initial enlightenment）的滅相到終覺（final enlightenment）的生相。明朗地覺悟到，覺悟的心源本來就沒有動，現在也沒有靜，平等，平等地安住於一如的境地，沒有本覺（original enlightenment）和始覺兩種相的差異。這就像經文所說的夢中渡河的比喻，意義就在於此。總而言之，上面辨析了四相（four characteristics）。下面解釋論文。既然前面的三種解釋不合道理，所以解釋經文只依據正義。即在此第一覺相（first aspect of enlightenment）之中，包含下面四種含義：一、能覺悟的人；二、所覺悟的相；三、覺悟的利益；四、覺悟的界限。下面的三種覺相，其含義也是這樣。比如凡夫人，就是能覺悟的人。他們在十千劫的十信位（ten stages of faith）中，因為在這個位階之前，都沒有覺悟的念頭，沒有離開分別，所以稱為凡夫。『覺知前念起惡者』，說明所覺悟的相。意思是說，在這個位階中，心就像輕毛一樣，隨著風東西飄動，時常有進退。前念沒有覺悟，對身體產生常、樂等的執著，總而言之產生了迷惑和執著，就知道所產生的心是惡的。『能止后念令不起者』，辨別覺悟的利益。既然覺悟到前念是惡的，后念就對身體產生無常、無我等的認識，從而產生厭離，欣樂涅槃，不產生迷惑執著顛倒的心。『雖複名覺即是不覺者』，說明能覺悟的界限。覺悟到惡念能夠停止，雖然名為覺悟，但是不覺知整體是真，妄生厭離，這就是不覺。所以經文說：『說身無常，而亦不說厭離於身我。今為汝說勝三修法』。這正是順應四相的意義來解釋。或者說，在這個位階中，沒有通達空性之理，不知道一心本來沒有動念，看到有所產生，唸唸差別。前念沒有覺悟，產生煩惱，后念產生厭惡之心而想要除滅。覺悟念頭是惡的，隨之名為覺悟，不覺悟念頭沒有，就是不覺悟。所以經文說這是愚夫所行的禪。七卷經說：『漸次增勝無想滅定名愚夫禪』。這種解釋稍微好一些，因為兩種理論會合相同。新論說：『前念沒有覺悟，產生煩惱，后念制伏，令不再產生』。
【English Translation】 That true suchness (tathatā) power of understanding nature diminishes the deluded and darkened aspect of ignorance (avidyā). Gradually revealing the pure source of mind, from the extinguishing aspect of initial enlightenment to the arising aspect of final enlightenment. Clearly realizing that the enlightened source of mind originally has no movement and now has no stillness, equally, equally abiding in a state of oneness, without the difference between original enlightenment and initial enlightenment. This is like the metaphor of crossing a river in a dream mentioned in the scriptures, the meaning lies in this. In summary, the above distinguishes the four characteristics (four characteristics). The following explains the thesis. Since the previous three explanations are not reasonable, the explanation of the scriptures only relies on the correct meaning. That is, within this first aspect of enlightenment (first aspect of enlightenment), it contains the following four meanings: 1. The person who can awaken; 2. The aspect that is awakened; 3. The benefit of awakening; 4. The boundary of awakening. The meaning of the following three aspects of enlightenment is also like this. For example, ordinary people are those who can awaken. They are in the ten stages of faith (ten stages of faith) for ten thousand kalpas, because before this stage, there is no thought of awakening and no separation from discrimination, so they are called ordinary people. 'Knowing that the previous thought gives rise to evil' explains the aspect that is awakened. It means that in this stage, the mind is like light hair, fluttering east and west with the wind, often advancing and retreating. The previous thought is not awakened, and attachment to permanence, pleasure, etc., arises in the body, and in short, confusion and attachment arise, and it is known that the mind that arises is evil. 'Being able to stop the subsequent thought from arising' distinguishes the benefit of awakening. Since it is realized that the previous thought is evil, the subsequent thought produces the perception of impermanence, non-self, etc., in the body, thereby generating aversion, rejoicing in nirvana, and not generating confused, attached, and inverted minds. 'Although it is called awakening, it is not awakening' explains the boundary of being able to awaken. Being able to stop evil thoughts is called awakening, but not knowing that the whole is true, falsely generating aversion, this is not awakening. Therefore, the scriptures say: 'Speaking of the impermanence of the body, but also not speaking of aversion to the self in the body. Now I will tell you the three superior methods of cultivation'. This is precisely in accordance with the meaning of the four characteristics to explain. Or, in this stage, the principle of emptiness has not been understood, and it is not known that the one mind originally has no moving thoughts, and seeing that something arises, thought after thought is different. The previous thought is not awakened, and afflictions arise, and the subsequent thought produces aversion and wants to eliminate it. Realizing that the thought is evil is called awakening, and not realizing that the thought is gone is not awakening. Therefore, the scriptures say that this is the dhyana practiced by fools. The seven-chapter scripture says: 'Gradually increasing and surpassing the non-thinking extinction samadhi is called the dhyana of fools'. This explanation is slightly better, because the two theories converge and are the same. The new theory says: 'The previous thought is not awakened, and afflictions arise, and the subsequent thought is controlled so that it no longer arises'.
生。此雖名覺即是不覺。
論。如二乘至名相似覺 釋曰。此第二覺相也。二覺相也。二乘觀智等是能覺人。新發意菩薩是三賢位。十解初心名發心住。舉而等后云初發意。得人空門同二乘說。覺于念異等者。明所覺相。如前所說三種異夢從本靜心無明眠起。此三乘人共智無我從異夢覺異相永無名。覺于念異念無異相。已舍粗分別等者。是覺利益。既此異相即是意識起。我我所自他異執隨事攀緣分別六塵。名粗分別執著相也。名相似覺者。是覺分齊。雖舍如是粗分別執。而猶未得法空真理。是故但名相似覺耳。或此位中得我空真如。知彼真如本無相念與無明念體相別異。由此但能捨粗分別。而未能知念即無念。非真覺故名相似覺。故經說為觀察義禪。謂知自共相人無我已於法我隨順觀察義禪。前釋順古違新論文。后釋甚差兩論快會。故新論云。覺念無念體相別異舍粗分別。
論。如法身至名隨分覺 釋曰。此第三覺相也。法身菩薩是能覺人。初地能證遍行真如。顯自法身遍滿之位。乃至十地悉同證得。是故皆名法身菩薩。覺于念住等者。是所覺相。四種住夢無明眠起。既得法空真無相智。從住夢覺。住相永無名。覺于念住念無住相。已離分別粗念等者。是覺利益。即此所離法執夢念名為分別粗念相也。異
【現代漢語翻譯】 生。此雖名覺即是不覺。
論。如二乘至名相似覺 釋曰。此第二覺相也。二覺相也。二乘觀智等是能覺人。新發意菩薩是三賢位。十解初心名發心住。舉而等后云初發意。得人空門同二乘說。覺于念異等者。明所覺相。如前所說三種異夢從本靜心無明眠起。此三乘人共智無我從異夢覺異相永無名。覺于念異念無異相。已舍粗分別等者。是覺利益。既此異相即是意識起。我我所自他異執隨事攀緣分別六塵。名粗分別執著相也。名相似覺者。是覺分齊。雖舍如是粗分別執。而猶未得法空真理。是故但名相似覺耳。或此位中得我空真如。知彼真如本無相念與無明念體相別異。由此但能捨粗分別。而未能知念即無念。非真覺故名相似覺。故經說為觀察義禪。謂知自共相人無我已於法我隨順觀察義禪。前釋順古違新論文。后釋甚差兩論快會。故新論云。覺念無念體相別異舍粗分別。
論。如法身至名隨分覺 釋曰。此第三覺相也。法身菩薩是能覺人。初地能證遍行真如。顯自法身遍滿之位。乃至十地悉同證得。是故皆名法身菩薩。覺于念住等者。是所覺相。四種住夢無明眠起。既得法空真無相智。從住夢覺。住相永無名。覺于念住念無住相。已離分別粗念等者。是覺利益。即此所離法執夢念名為分別粗念相也。異
【English Translation】 Birth. Although this is called awakening, it is actually non-awakening.
Treatise: 'Like the Two Vehicles, it is called Similar Awakening.' Explanation: This is the second aspect of awakening. The contemplative wisdom of the Two Vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana) and others are those who can awaken. Newly aspiring Bodhisattvas are in the Three Worthies stage. The initial intention of the ten understandings is called the Abode of Initial Intention. Mentioning this is equivalent to saying 'initial aspiration.' Attaining the gate of emptiness of self is the same as the Two Vehicles. 'Awakening to the difference in thought' and so on clarifies the aspect of what is awakened. As previously mentioned, the three kinds of different dreams arise from the fundamental stillness of mind and ignorance. The common wisdom of these three vehicles is the absence of self. Awakening from different dreams means the eternal absence of different appearances. 'Awakening to the difference in thought' means that thought has no different appearances. 'Having abandoned coarse discriminations' and so on is the benefit of awakening. Since these different appearances are the arising of consciousness, the attachment to 'I' and 'mine,' self and other, clinging to things and discriminating the six sense objects are called coarse discriminations and attachments. 'Called Similar Awakening' refers to the boundary of awakening. Although such coarse discriminations and attachments are abandoned, the true principle of the emptiness of phenomena is not yet attained. Therefore, it is only called Similar Awakening. Or, in this stage, one attains the true suchness of the emptiness of self, knowing that the nature of that true suchness is without appearance, and that the nature and appearance of thought and ignorance are different. Therefore, one can only abandon coarse discriminations and cannot know that thought is non-thought. Because it is not true awakening, it is called Similar Awakening. Therefore, the sutra speaks of 'contemplative meditation,' meaning that knowing the self and common characteristics, the absence of self in people, one observes contemplative meditation in accordance with the absence of self in phenomena. The former explanation follows the old treatise and contradicts the new treatise. The latter explanation is very different, and the two treatises quickly converge. Therefore, the new treatise says, 'Awakening to the difference between thought and non-thought, abandoning coarse discriminations.'
Treatise: 'Like the Dharmakaya, it is called Partial Awakening.' Explanation: This is the third aspect of awakening. Dharmakaya Bodhisattvas (法身菩薩) are those who can awaken. The first ground can realize pervasive true suchness, revealing the position of the Dharmakaya (法身) filling everywhere. Even the tenth ground is the same in attaining it. Therefore, all are called Dharmakaya Bodhisattvas. 'Awakening to the abiding in thought' and so on is the aspect of what is awakened. The four kinds of abiding dreams arise from ignorance. Having attained the true wisdom of the emptiness of phenomena, awakening from the abiding dream means the eternal absence of the abiding appearance. 'Awakening to the abiding in thought' means that thought has no abiding appearance. 'Having abandoned discriminating coarse thoughts' and so on is the benefit of awakening. These abandoned attachments to phenomena and dream thoughts are called discriminating coarse thoughts. Different.
前人我粗執但云分別。異後生相細念故云粗念。於一法執義說二言。名隨分覺者。是覺分齊。雖得如是無分別覺。而猶未離微細分別。當復眠于生相之夢覺道未圓。故名隨分。或此位中得真證智。念無念相皆悉舍離。名覺于念住念無住相。由此便能捨中分別。名離分別粗念相也。即經所說緣真如禪。故楞伽云。謂若分別無我有二。是虛妄念。若如實知。彼念不起名緣真禪。前釋順古違新論。后釋順經兼快新論。故新論云。覺念無念皆無有相舍中分別。
論。如菩薩至名究竟覺 釋曰。此第四覺相者。如菩薩地盡者。初明能覺人。文中總別顯其二道。初句總標能觀之位。即是金剛等覺之位。非謂十地名為盡地。以新論說為若超過菩薩地故。其次二句別明二道滿足方便。是加行道即是滿足之方便故。而新論言究竟道滿足。舉總取別。即加行道是此攝故。一念相應是無間道。其無間道一剎那中與理契會斷細念故。如對法雲。究竟道者謂金剛喻定。此有二種。謂方便道攝。及無間道攝。覺心初起等者。顯所覺相。根本無明依覺故迷動彼靜心令起細念。即是此中初起心也。今至此位方始覺知。離本覺無不覺。即動心本來靜。如正迷時謂東為西。及其悟也西即是東。豈于悟時更有西相。故覺初心相也。故言覺心初起心無初相
【現代漢語翻譯】 現代漢語譯本 『前人我粗執但云分別』。這是說，之前的修行者只是粗略地執著于分別。因為後來的修行階段會產生更細微的念頭，所以之前的階段被稱為『粗念』。『於一法執義說二言』，這是指對於同一法的執著，卻說了兩種不同的言語。『名隨分覺者』，是指覺悟的程度還不夠徹底。雖然獲得了這種沒有分別的覺悟，但仍然沒有脫離微細的分別。當再次沉睡于生滅現象的夢中時，覺悟的道路還沒有圓滿，所以稱為『隨分』。或者說，在這個階段獲得了真正的證悟智慧，念頭和無念頭的狀態都完全捨棄，這被稱為覺悟于念頭的生住和無住的狀態。因此，就能捨棄中間的分別，這被稱為脫離分別的粗念狀態。這就是經文中所說的『緣真如禪』。所以《楞伽經》說：『如果分別無我，就會產生兩種虛妄的念頭。如果如實地知曉，這些念頭就不會生起，這就叫做緣真禪。』之前的解釋是順應古老的觀點，但違背了新的理論。後來的解釋是順應經文，並且符合新的理論。所以新論說：『覺悟念頭和無念頭，都沒有任何相狀，捨棄中間的分別。』
『論：如菩薩至名究竟覺』。解釋說：這第四種覺悟的相狀，就像菩薩到達了菩薩地的盡頭。首先說明能覺悟的人。文中總括和分別地顯示了兩種道路。第一句總括地標明了能觀的地位，也就是金剛等覺的地位。並不是說十地就叫做盡地，因為新論說，如果超過了菩薩地。其次兩句分別說明了兩種道路圓滿的方便，也就是加行道，是圓滿的方便。而新論說『究竟道滿足』，這是舉總以概括別，也就是加行道包含在其中。『一念相應』是無間道。無間道在一剎那間與真理契合，斷除了細微的念頭。如《對法》所說：『究竟道是指金剛喻定。』這有兩種，一種是方便道所攝，一種是無間道所攝。『覺心初起等者』，顯示了所覺悟的相狀。根本無明依附於覺悟，所以迷惑並擾動了原本平靜的心，使之產生細微的念頭，這就是這裡所說的『初起心』。現在到了這個階段才開始覺知。離開了本覺，就沒有不覺。也就是動心本來是平靜的。就像正迷惑的時候，把東看成西。等到覺悟的時候，西就是東。難道在覺悟的時候，還會有西的相狀嗎？所以說覺悟初心的相狀。所以說『覺心初起，心無初相』。
【English Translation】 English version 『The former people coarsely grasp but only speak of distinctions.』 This means that previous practitioners only coarsely clung to distinctions. Because later stages of practice produce more subtle thoughts, the previous stage is called 『coarse thought.』 『Regarding one dharma, clinging to its meaning, two words are spoken,』 which refers to clinging to the same dharma but speaking two different words. 『Named the partial enlightenment,』 refers to the degree of enlightenment not being thorough enough. Although this non-discriminatory enlightenment is attained, one is still not free from subtle distinctions. When one falls asleep again in the dream of arising and ceasing phenomena, the path of enlightenment is not yet complete, so it is called 『partial.』 Or, in this stage, true wisdom of realization is attained, and the states of thought and non-thought are completely abandoned, which is called enlightenment regarding the arising, abiding, and non-abiding of thoughts. Therefore, one can abandon the intermediate distinctions, which is called the state of coarse thought free from distinctions. This is what the sutra refers to as 『dhyana (meditation) on Suchness (Tathata).』 Therefore, the Lankavatara Sutra says: 『If one distinguishes no-self, two false thoughts will arise. If one truly knows, these thoughts will not arise, which is called dhyana on Suchness.』 The previous explanation conformed to the old view but contradicted the new theory. The later explanation conforms to the sutra and also agrees with the new theory. Therefore, the new theory says: 『Enlightenment of thought and non-thought has no characteristics, abandoning intermediate distinctions.』
『Treatise: As the Bodhisattva reaches, it is called ultimate enlightenment.』 The explanation says: This fourth aspect of enlightenment is like a Bodhisattva reaching the end of the Bodhisattva grounds (Bhumis). First, it explains the person who can awaken. The text shows the two paths in general and specific terms. The first sentence generally marks the position of being able to observe, which is the position of Vajra-like equal enlightenment. It does not mean that the ten grounds are called the end ground, because the new theory says, if one surpasses the Bodhisattva ground. The next two sentences specifically explain the convenience of fulfilling the two paths, which is the path of application (Prayoga-marga), which is the convenience of fulfillment. And the new theory says 『ultimate path fulfillment,』 which is taking the general to encompass the specific, that is, the path of application is included in this. 『One thought corresponding』 is the path of no interval (Anantarya-marga). The path of no interval unites with the principle in an instant, cutting off subtle thoughts. As the Abhidharma says: 『The ultimate path refers to the Vajra-like Samadhi (Vajropama Samadhi).』 This has two types, one is included in the path of convenience, and one is included in the path of no interval. 『The initial arising of the awakened mind, etc.,』 shows the aspect of what is awakened. Fundamental ignorance relies on awakening, so it deludes and disturbs the originally calm mind, causing it to produce subtle thoughts, which is what is called 『the initially arising mind』 here. Now, only at this stage does one begin to realize. Without original enlightenment, there is no non-enlightenment. That is, the moving mind is originally calm. Just like when one is confused, one sees east as west. When one awakens, west is east. Would there still be an aspect of west at the time of awakening? Therefore, it is said to be the aspect of the initial mind of awakening. Therefore, it is said 『The initial arising of the awakened mind, the mind has no initial aspect.』
。或始覺心初始而起名覺心初起。故新論言。覺心初起始名為覺離於覺相。前釋順古違新論文。后釋順理不違二論。即經所說諸如來禪。故楞伽云。謂入佛地住自證聖智三種樂為諸眾生作不思議事。前三種位中雖有動念故言念無住等。今此位中動念都盡唯一心在。故云心無初相。是則心無初念相也。遠離等者。明覺利益。業相動念。念中最細名微細念。即生相也。或細分別名微細念。不論別配無明業相。謂第三位覺念無念皆無有相舍中分別。今此位中覺相亦無。都無所得故離細念。新論但名細分別故。此念永無故云遠離。遠離虛相故真心性即得顯現。故云得見心性。無明風止性海浪息永無生滅。故言心即常住。依此二義故新論言心根本性常住現前。前三位中念相未盡。是故不云得見心性。覺未至源。無明猶在。動彼靜心。業識起滅。是故不云心即常住。名究竟覺者。結觀分齊。未至心源。夢念未盡。始末同本非究竟覺。求滅此動。望至彼岸。今夢念息。覺了心源。本無流轉。今無始靜。常自一心。始異本得為如來。名究竟覺。若爾始覺既成常住。豈不違彼攝論所說。本既常住。末依于本相續恒存。乃至廣說。蘊二意異。故理不相違。此論欲顯本由不覺動彼靜心。今息不覺還歸本靜。故成常住。攝論欲明依常法身起福惠
【現代漢語翻譯】 現代漢語譯本：或者開始覺悟的心最初生起，名為覺心初起。所以《新論》說：『覺心最初開始，名為覺，遠離於覺相。』前面的解釋是順應古義，違背《新論》的論文；後面的解釋是順應道理，不違背兩部論典。也就是經文所說的諸如來禪。所以《楞伽經》說：『進入佛地，安住于自證聖智的三種快樂，為眾生做不可思議的事情。』前面的三種位次中，雖然有動念，所以說『念無住』等等。現在這個位次中，動念全部止息，只有一心存在。所以說『心無初相』，也就是心沒有最初的念頭之相。『遠離』等等，是說明覺悟的利益。業相是動念，念頭中最細微的叫做微細念，也就是生相。或者仔細分別叫做微細念，不論是否特別配合無明業相。意思是第三位次覺念無念，都沒有相的捨棄和分別。現在這個位次中，覺相也沒有了，什麼都得不到，所以遠離細念。《新論》只叫做細分別。這個念頭永遠沒有了，所以說『遠離』。遠離虛妄之相，所以真心本性就得以顯現。所以說『得見心性』。無明之風止息，性海的波浪平息，永遠沒有生滅。所以說『心即常住』。依據這兩種意義，所以《新論》說『心根本性常住現前』。前面的三種位次中，念相沒有窮盡。因此不說『得見心性』，覺悟沒有到達源頭，無明仍然存在，擾動那顆平靜的心，業識生起和滅亡。因此不說『心即常住』。『名究竟覺』，是總結觀行的界限。沒有到達心源，夢念沒有窮盡，開始和結尾同於根本，不是究竟的覺悟。想要滅除這種動念，希望到達彼岸。現在夢念止息，覺悟了心源，本來沒有流轉，現在沒有開始的寂靜，常常只有一心。開始不同於根本，才成為如來，名為究竟覺。如果這樣，始覺既然成就常住，豈不是違背了《攝論》所說？根本既然常住，末依于根本相續恒存，乃至廣說。蘊藏的兩種意思不同，所以道理不相違背。這部論典想要顯明根本由於不覺，擾動了那顆平靜的心。現在止息不覺，返回到根本的寂靜，所以成就常住。《攝論》想要闡明依靠常住的法身，生起福慧。 English version: Or the initially awakened mind first arises, and is named the initial arising of the awakened mind. Therefore, the Xin Lun (New Treatise) says: 'The initial beginning of the awakened mind is named awakening, being apart from the appearance of awakening.' The previous explanation accords with the ancient meaning and contradicts the Xin Lun's treatise; the latter explanation accords with reason and does not contradict the two treatises. This is what the sutra refers to as the Tathagata-dhyana (Zen of the Thus-Come Ones). Therefore, the Lankavatara Sutra says: 'Entering the Buddha-bhumi (Buddha-ground), abiding in the three kinds of joy of self-realized sacred wisdom, and doing inconceivable things for sentient beings.' In the previous three stages, although there are moving thoughts, hence the saying 'thought has no abiding,' and so on. Now, in this stage, all moving thoughts cease, and only one mind exists. Therefore, it is said 'the mind has no initial appearance,' which means the mind has no initial thought-appearance. 'Being apart,' etc., clarifies the benefit of awakening. Karma-lakshana (karmic appearance) is moving thought, and the most subtle of thoughts is called sukshma-citta (subtle thought), which is the jati-lakshana (appearance of birth). Or, subtle discrimination is called sukshma-citta (subtle thought), regardless of whether it is specifically associated with avidya-karma-lakshana (ignorance-karma-appearance). It means that in the third stage, awakening-thought and no-thought have no abandonment or discrimination of appearances. Now, in this stage, the appearance of awakening is also absent, and nothing is obtained, so it is apart from subtle thought. The Xin Lun only calls it subtle discrimination. This thought is forever absent, so it is said 'being apart.' Being apart from illusory appearances, the true mind-nature is then able to manifest. Therefore, it is said 'attaining to see the mind-nature.' The wind of avidya (ignorance) ceases, the waves of the ocean of nature subside, and there is forever no birth or death. Therefore, it is said 'the mind is thus constant.' Based on these two meanings, the Xin Lun says 'the fundamental nature of the mind is constant and manifest.' In the previous three stages, the appearance of thought has not been exhausted. Therefore, it is not said 'attaining to see the mind-nature,' awakening has not reached the source, avidya (ignorance) still exists, disturbing that tranquil mind, and karma-vijnana (karmic consciousness) arises and ceases. Therefore, it is not said 'the mind is thus constant.' 'Named ultimate awakening' concludes the boundaries of contemplation. Not having reached the source of the mind, dream-thoughts have not been exhausted, and the beginning and end are the same as the root, not ultimate awakening. Seeking to extinguish this moving thought is hoping to reach the other shore. Now, dream-thoughts cease, awakening to the source of the mind, originally without flowing and turning, now without beginning of stillness, always only one mind. The beginning being different from the root is becoming a Tathagata (Thus-Come One), named ultimate awakening. If so, since initial awakening has achieved constancy, wouldn't it contradict what the She Lun (Compendium on the Mahayana) says? Since the root is constant, the end relies on the root, continuously existing, and so on. The two meanings contained are different, so the principles do not contradict each other. This treatise seeks to clarify that the root is due to non-awakening, disturbing that tranquil mind. Now, ceasing non-awakening and returning to the stillness of the root, constancy is thus achieved. The She Lun seeks to elucidate that relying on the constant Dharmakaya (Dharma-body), blessings and wisdom arise.
【English Translation】 Or the initially awakened mind first arises, and is named the initial arising of the awakened mind. Therefore, the 'Xin Lun' (New Treatise) says: 'The initial beginning of the awakened mind is named awakening, being apart from the appearance of awakening.' The previous explanation accords with the ancient meaning and contradicts the 'Xin Lun''s treatise; the latter explanation accords with reason and does not contradict the two treatises. This is what the sutra refers to as the 'Tathagata-dhyana' (Zen of the Thus-Come Ones). Therefore, the 'Lankavatara Sutra' says: 'Entering the 'Buddha-bhumi' (Buddha-ground), abiding in the three kinds of joy of self-realized sacred wisdom, and doing inconceivable things for sentient beings.' In the previous three stages, although there are moving thoughts, hence the saying 'thought has no abiding,' and so on. Now, in this stage, all moving thoughts cease, and only one mind exists. Therefore, it is said 'the mind has no initial appearance,' which means the mind has no initial thought-appearance. 'Being apart,' etc., clarifies the benefit of awakening. 'Karma-lakshana' (karmic appearance) is moving thought, and the most subtle of thoughts is called 'sukshma-citta' (subtle thought), which is the 'jati-lakshana' (appearance of birth). Or, subtle discrimination is called 'sukshma-citta' (subtle thought), regardless of whether it is specifically associated with 'avidya-karma-lakshana' (ignorance-karma-appearance). It means that in the third stage, awakening-thought and no-thought have no abandonment or discrimination of appearances. Now, in this stage, the appearance of awakening is also absent, and nothing is obtained, so it is apart from subtle thought. The 'Xin Lun' only calls it subtle discrimination. This thought is forever absent, so it is said 'being apart.' Being apart from illusory appearances, the true mind-nature is then able to manifest. Therefore, it is said 'attaining to see the mind-nature.' The wind of 'avidya' (ignorance) ceases, the waves of the ocean of nature subside, and there is forever no birth or death. Therefore, it is said 'the mind is thus constant.' Based on these two meanings, the 'Xin Lun' says 'the fundamental nature of the mind is constant and manifest.' In the previous three stages, the appearance of thought has not been exhausted. Therefore, it is not said 'attaining to see the mind-nature,' awakening has not reached the source, 'avidya' (ignorance) still exists, disturbing that tranquil mind, and 'karma-vijnana' (karmic consciousness) arises and ceases. Therefore, it is not said 'the mind is thus constant.' 'Named ultimate awakening' concludes the boundaries of contemplation. Not having reached the source of the mind, dream-thoughts have not been exhausted, and the beginning and end are the same as the root, not ultimate awakening. Seeking to extinguish this moving thought is hoping to reach the other shore. Now, dream-thoughts cease, awakening to the source of the mind, originally without flowing and turning, now without beginning of stillness, always only one mind. The beginning being different from the root is becoming a 'Tathagata' (Thus-Come One), named ultimate awakening. If so, since initial awakening has achieved constancy, wouldn't it contradict what the 'She Lun' (Compendium on the Mahayana) says? Since the root is constant, the end relies on the root, continuously existing, and so on. The two meanings contained are different, so the principles do not contradict each other. This treatise seeks to clarify that the root is due to non-awakening, disturbing that tranquil mind. Now, ceasing non-awakening and returning to the stillness of the root, constancy is thus achieved. The 'She Lun' seeks to elucidate that relying on the constant 'Dharmakaya' (Dharma-body), blessings and wisdom arise.
行。所感報果既從緣起。故說相續始覺。萬德要具二義。依前義故常住。依后義故生滅。生滅常住不相妨礙。以一一念悉通三世。雖遍三世不過一念如一毛孔。遍於十方。雖遍十方不增毛孔。佛德如是無障無礙。豈寧偏執于其間哉。如花嚴經頌此義云。
牟尼離三世 相好悉具足 于住無所住 法界悉清凈 因緣故法生 因緣故法滅 如是觀如來 究竟離癡或
是故二論各述一義同契至真不相乖也。
論。是故至向佛智故 釋曰。下引經證。于中有四。一引經成證。二重釋前文。三不覺之失。四覺者之德。此初也。是后三位能觀念無皆名覺。故經依此說能觀無念。為向佛智。謂因地時雖未離念。而觀此念都無念相。能觀如是無念道理。說此能觀為向佛智。以是證知佛地無念。向佛智者。是證得義。故新論云。若有能觀妄念無相。則為證得如來智惠。此是舉因望果說也。若約因果通位說者。如金光明第二捲雲。依諸伏道起事心滅。依諸斷道依根本心滅。依勝拔道根本心盡。諸伏道者。謂三賢位。起事心滅者。即此論中舍粗分別執著相也。諸斷道者在法身位。依根本心滅者。猶此論中所舍分別粗念相也。勝拔道者金剛喻定。根本心盡者。猶此論中所言遠離微細念也。
論。又心起者至即謂無念
【現代漢語翻譯】 現代漢語譯本：行。所感報的果報既然是從因緣生起，所以說相續始覺。萬德要具備兩種含義：依據前一種含義，是常住不變的；依據后一種含義，是生滅變化的。生滅和常住並不互相妨礙，因為每一個念頭都貫通過去、現在、未來三世。雖然遍及三世，卻不過一個念頭，就像一個毛孔遍佈十方。雖然遍佈十方，卻不會增加毛孔的數量。佛的功德就是這樣，沒有障礙，沒有阻礙，怎麼能偏執于其中呢？如同《華嚴經》的偈頌所說： 『牟尼（釋迦牟尼佛的尊稱）遠離三世，相好（佛的莊嚴身相）全部具足，處於住而無所住的狀態，法界（宇宙萬有）全部清凈。因為因緣的緣故，法產生；因為因緣的緣故，法滅亡。這樣觀察如來（佛），最終遠離愚癡。』 因此，《起信論》和《楞伽經》各自闡述一個方面的意義，但都共同契合于至真之理，並不互相違背。 論：所以說，（能觀的無念）是趨向佛智的緣故。 釋：下面引用經文來證明，其中有四個方面：一是引用經文來成就證明；二是重新解釋前面的文句；三是不覺悟的過失；四是覺悟者的功德。這是第一個方面。是后三位（三賢位、法身位、金剛喻定）的能觀念無都叫做覺。所以經文依據這個道理說，能觀的無念是趨向佛智。意思是說，在因地修行的時候，雖然還沒有離開念頭，但是觀察這個念頭，都找不到念頭的相狀。能夠觀察到這樣無念的道理，就說這種能觀是趨向佛智。用這個來證明佛地是無念的。趨向佛智，是證得的含義。所以新《起信論》說：『如果有人能夠觀察妄念沒有相狀，那就是證得了如來智慧。』這是舉因來期望果的說法。如果從因果通位的角度來說，就像《金光明經》第二卷所說：『依靠諸伏道（三賢位）而生起的粗分別執著相滅除，依靠諸斷道（法身位）而根本心滅除，依靠勝拔道（金剛喻定）而根本心完全滅盡。』諸伏道，指的是三賢位。起事心滅，就是此論中所說的捨棄粗分別執著相。諸斷道，指的是在法身位。依根本心滅，就像此論中所說的捨棄分別粗念相。勝拔道，指的是金剛喻定。根本心盡，就像此論中所說的遠離微細念。
【English Translation】 English version: Furthermore, the resulting karmic consequences arise from conditions, hence the teaching of 'successive initial awakening'. The myriad virtues must possess two meanings: according to the former meaning, it is eternally abiding; according to the latter meaning, it is subject to arising and ceasing. Arising and ceasing and eternal abiding do not contradict each other, because each and every thought penetrates the three periods of time (past, present, and future). Although it pervades the three periods of time, it is still just one thought, like a single pore pervading the ten directions. Although it pervades the ten directions, it does not increase the number of pores. The Buddha's virtues are like this, without obstruction or hindrance. How can one be attached to one aspect of it? As the verse in the Avatamsaka Sutra says regarding this meaning: 'Muni (an epithet for Shakyamuni Buddha) is apart from the three times, his auspicious marks and characteristics are all complete. He dwells without dwelling, the entire Dharma Realm (universe) is completely pure. Because of conditions, the Dharma arises; because of conditions, the Dharma ceases. Observing the Tathagata (Buddha) in this way, one ultimately departs from delusion.' Therefore, the two treatises (Awakening of Faith and Lankavatara Sutra) each describe one aspect of the meaning, but they both accord with the ultimate truth and do not contradict each other. Treatise: 'Therefore, (the non-thought of the ability to observe) is the cause of turning towards the Buddha's wisdom.' Commentary: The following quotes from the sutras to prove it, which has four aspects: First, quoting the sutras to accomplish the proof; second, re-explaining the previous sentences; third, the faults of non-awakening; fourth, the virtues of the awakened. This is the first aspect. The ability to observe non-thought in the latter three stages (the Three Worthies, the Dharmakaya stage, and the Vajra Samadhi) are all called awakening. Therefore, the sutra says according to this principle that the ability to observe non-thought is turning towards the Buddha's wisdom. It means that when practicing in the causal stage, although one has not yet left thoughts, one observes this thought and cannot find the appearance of the thought. Being able to observe the principle of such non-thought, it is said that this ability to observe is turning towards the Buddha's wisdom. Use this to prove that the Buddha's stage is non-thought. Turning towards the Buddha's wisdom is the meaning of attainment. Therefore, the new Awakening of Faith says: 'If someone can observe that delusional thoughts have no appearance, then they have attained the Tathagata's wisdom.' This is a statement of expecting the result from the cause. If speaking from the perspective of the causal and resultant stages, it is like what is said in the second volume of the Golden Light Sutra: 'Relying on the stages of subduing (the Three Worthies), the arising of coarse discriminating attachments is extinguished; relying on the stages of severing (the Dharmakaya stage), the fundamental mind is extinguished; relying on the stage of supreme extraction (the Vajra Samadhi), the fundamental mind is completely exhausted.' The stages of subduing refer to the Three Worthies. The extinction of the arising of coarse discriminating attachments is what this treatise refers to as abandoning the appearance of coarse discriminating attachments. The stages of severing refer to the Dharmakaya stage. The extinction of the fundamental mind is like what this treatise refers to as abandoning the appearance of discriminating coarse thoughts. The stage of supreme extraction refers to the Vajra Samadhi. The exhaustion of the fundamental mind is like what this treatise refers to as being apart from subtle thoughts.
釋曰。此重釋前文也。此釋伏疑重舉前文。覺心初起故言又心起者。謂前所言覺心初起若謂覺。彼初起之心。則不名覺。有初心故。若無初心。則何所覺。所覺既無。無能覺故。若覺悟心初起名覺。既有覺相。不應名覺。起初覺心是不覺故。如何前言覺心初起。顯通此難故舉此文。前說覺心初起相者。于所覺相無相可知。而言覺心初起相者。覺彼初心即無念起。如覺迷方知西即東更無西相是可覺知。知西相者謂即東也。覺心之時知初動念即本來靜。所覺初心既不可得。能覺初相亦何所存。故云即謂無念。故新論云。心尚無有。何況有初。
論。是故一切至無始無明 釋曰。此顯不覺之失也。文中三節。謂標釋結。是故等者乘前標也。是前無念名為覺故。除佛已還不名為覺。以從等者。釋所以也。若除佛外不名覺者。何故前言隨分覺等。以從無始至成佛來無明之念唸唸相續未曾離故。新論意同前對四相夢之差別故說漸覺。今約無明眠之無異故說不覺。如仁王經同此義云。始從伏忍至頂三昧照第一義不名為見。所謂見者是薩婆若故。故說無始無明者。結不覺義。謂從無始而有無明。既依無明而起諸念。故有念者說彼皆是無始無明不名覺也。新論無此文義亦足。
論。若得無念至無念等故 釋曰。此顯覺者之德
【現代漢語翻譯】 現代漢語譯本： 解釋：這是對前文的再次解釋。這裡的解釋是爲了消除疑惑，重新提出前文的內容。因為覺悟之心剛剛生起，所以說『又心起者』。意思是說，如果之前所說的覺悟之心剛剛生起，就認為那是覺悟，那麼它就不能被稱為覺悟，因為它有最初生起的心。如果沒有最初生起的心，那麼覺悟什麼呢？所覺悟的既然沒有，也就沒有能覺悟的了。如果覺悟的心最初生起被稱為覺悟，既然有了覺悟的相狀，就不應該被稱為覺悟，因為生起最初的覺悟之心是不覺悟的。那麼，為什麼前面說覺悟之心最初生起呢？爲了顯明通達這個疑問，所以提出這段文字。前面說覺悟之心最初生起的相狀，對於所覺悟的相狀，沒有相狀可以知道，卻說覺悟之心最初生起的相狀，覺悟那最初的心念就是無念的生起。如同覺悟迷失方向，知道西邊就是東邊，不再有西邊的相狀可以覺知。知道西邊的相狀，就是指東邊。覺悟之心生起的時候，知道最初的動念就是本來的寂靜。所覺悟的最初的心念既然不可得，能覺悟的最初的相狀又在哪裡存在呢？所以說就是所謂的無念。所以《新論》說：『心尚且沒有，何況有最初？』
論：因此，一切眾生從無始以來都有無明（avidya）。 解釋：這是爲了顯示不覺悟的過失。文中分為三個部分，即標示、解釋、總結。『是故等者』是承接前文而標示。因為前面說的無念被稱為覺悟，所以除了佛（Buddha）以外，還不被稱為覺悟。『以從等者』是解釋原因。如果除了佛以外不被稱為覺悟，那麼為什麼前面說隨分覺等呢？因為從無始以來直到成佛，無明（avidya）的念頭唸唸相續，未曾離開過。新論的意義與前面所說的對四相夢的差別相同，所以說漸覺。現在根據無明（avidya）的睡眠沒有差別，所以說不覺。如同《仁王經》也同此義說：『從伏忍開始直到頂三昧，照見第一義，不稱為見。』所謂見，就是薩婆若（sarvajna）。所以說無始無明（avidya）是爲了總結不覺悟的意義。意思是說，從無始以來就有無明（avidya），既然依靠無明（avidya）而生起各種念頭，所以有念頭的人說那些都是無始無明（avidya），不稱為覺悟。《新論》沒有這段文字，意義也足夠了。
論：如果得到無念，就能達到無念等等。 解釋：這是爲了顯示覺悟者的功德。
【English Translation】 English version: Explanation: This is a re-explanation of the previous text. This explanation is to eliminate doubts and re-present the content of the previous text. Because the awakened mind has just arisen, it is said 'again, the mind arises'. It means that if the previously mentioned awakened mind has just arisen, and it is considered to be awakening, then it cannot be called awakening, because it has the initially arising mind. If there is no initially arising mind, then what is awakened? Since what is awakened does not exist, there is no one who can awaken. If the initially arising of the awakened mind is called awakening, since there is the appearance of awakening, it should not be called awakening, because the arising of the initial awakened mind is non-awakening. So, why did it say earlier that the awakened mind initially arises? In order to clearly understand this question, this passage is presented. The previous statement about the appearance of the awakened mind initially arising, for the appearance of what is awakened, there is no appearance that can be known, but it is said that the awakened mind initially arises, awakening that initial thought is the arising of non-thought. Just like awakening from being lost, knowing that the west is the east, there is no longer the appearance of the west that can be awakened. Knowing the appearance of the west means referring to the east. When the awakened mind arises, knowing that the initial thought is the original stillness. Since the initial thought that is awakened cannot be obtained, where does the initial appearance that can awaken exist? Therefore, it is said to be so-called non-thought. Therefore, the New Treatise says: 'The mind does not even exist, let alone an initial one?'
Treatise: Therefore, all beings have avidya (ignorance) from beginningless time. Explanation: This is to show the fault of non-awakening. The text is divided into three parts, namely, indication, explanation, and conclusion. 'Therefore, etc.' is to indicate by inheriting the previous text. Because the non-thought mentioned earlier is called awakening, so except for the Buddha (Buddha), it is not yet called awakening. 'From etc.' is to explain the reason. If it is not called awakening except for the Buddha, then why did it say earlier about partial awakening, etc.? Because from beginningless time until becoming a Buddha, the thoughts of avidya (ignorance) have been continuously succeeding each other, never leaving. The meaning of the New Treatise is the same as the previous statement about the difference between the four appearances of dreams, so it speaks of gradual awakening. Now, according to the sleep of avidya (ignorance) having no difference, it speaks of non-awakening. Just like the Benevolent King Sutra also has the same meaning, saying: 'From the beginning of forbearance until the supreme samadhi, illuminating the first meaning, it is not called seeing.' What is called seeing is sarvajna (all-knowing). Therefore, saying beginningless avidya (ignorance) is to conclude the meaning of non-awakening. It means that from beginningless time there has been avidya (ignorance), since relying on avidya (ignorance) to generate various thoughts, so those who have thoughts say that those are all beginningless avidya (ignorance), not called awakening. The New Treatise does not have this passage, but the meaning is sufficient.
Treatise: If one attains non-thought, one can reach non-thought, etc. Explanation: This is to show the merits of the awakened.
也。此中意說。若妄未息。不知一心本無相念。若至心源得於無念。則能遍知一切眾生心妄動故生住異滅心本不動實無生等。故新論言。若妄念息即知心相生住異滅皆無有相。以無念等故者。釋通上義。佛得無念眾生有念。有無懸隔云何能知。以無念體皆平等故。眾生生雖念體即無念。佛無念體與彼平等。故能遍知諸念無念。新論無此文義似闕。
論。而實無有至同一覺故 釋曰。上寄四相釋成義言。此顯始覺不異本覺。而實等者。初標不異。雖曰始得無念之覺。而覺四相方名始覺。然所覺相本來無起待。何不覺始覺別耶。以四相下後以釋成。以彼四相無別自體可辨前後故言俱時。依於一心粗細之念故說覺時而有前後。言而有即前後也。非謂四相而俱是有。既離心外皆無自性。無有俱時前後可立。是故說言皆無自立。既本離心皆無自性。由此不離本覺真體故。言本來平等同一覺也。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。或此真顯始不異本。謂前所說四種覺相離於本覺皆不可得。故新論云。如是知已則知始覺不可得。以於一心前後同時皆不相應無自性故不異本覺。若作此釋于理無違。令新舊論不相乖返。依此義故楞伽經云。十地即十地無所有何以等。
論。複次至不相舍離
【現代漢語翻譯】 現代漢語譯本： 也。此中意說，如果妄念沒有止息，就不知道一心原本沒有相狀和念頭。如果達到心源，獲得無念，就能普遍知曉一切眾生心因妄動而有生住異滅，而心的本體是不動搖的，實際上沒有生等現象。所以《新論》說，如果妄念止息，就知道心的相狀生住異滅都沒有相狀。因為無念等等的緣故。這是爲了解釋通達上面的意義。佛得到無念，眾生有念，有念和無念相隔懸殊，怎麼能夠知曉呢？因為無念的本體都是平等的緣故。眾生雖然有生滅的念頭，但本體就是無念。佛的無念本體與眾生的無念本體是平等的。所以能夠普遍知曉各種念頭和無念。 《新論》沒有這段文義，似乎有所缺失。
論：而實際上沒有（差別），達到同一覺悟的緣故。 釋：上面借用四相（生、住、異、滅）來解釋成就的意義，這裡顯示始覺（最初的覺悟）不異於本覺（本來的覺悟）。『而實際上（沒有差別）』，首先標明不異。雖然說是最初獲得無念的覺悟，而且覺知四相才稱為始覺。然而所覺知的相本來沒有生起，等待什麼才覺悟，始覺有什麼差別呢？『以四相下』，後面用解釋來成就這個意義。因為那四相沒有別的自體可以分辨前後，所以說是同時。依靠一心粗細的念頭，所以說覺悟的時候有前後。『而言有』就是有前後。不是說四相都是實在存在的。既然離開了心外，都沒有自性，沒有同時前後可以建立。所以說都沒有自立性。既然本來離開了心，都沒有自性，因此不離本覺真體，所以說本來平等，同一覺悟。總的意思是說，既然覺知四相說為始覺，所覺知的沒有了，能覺知的也就沒有了。所以沒有始覺異於本覺。或者這裡真正顯示始覺不異於本覺，就是前面所說的四種覺相離開了本覺都不可得。所以《新論》說，像這樣知道后，就知道始覺不可得。因為對於一心，前後同時都不相應，沒有自性，所以不異於本覺。如果這樣解釋，在道理上沒有違背，使《新論》和舊論不互相違背。依據這個意義，《楞伽經》說，十地（菩薩修行的十個階段）就是十地，沒有所有，為什麼平等？
論：再次，（始覺與本覺）不相舍離。 English version: Also. The meaning here is that if delusion has not ceased, one does not know that the One Mind originally has no characteristics or thoughts. If one reaches the source of the mind and attains no-thought (Wu Nian), then one can universally know that all sentient beings' minds arise, abide, change, and cease due to delusional movement, while the essence of the mind is unmoving and in reality has no arising, etc. Therefore, the New Treatise says, 'If delusional thoughts cease, then one knows that the characteristics of the mind's arising, abiding, changing, and ceasing have no characteristics.' It is because of no-thought, etc. This is to explain and understand the above meaning. The Buddha attains no-thought, while sentient beings have thought. How can one know when there is such a vast difference between having thought and no-thought? It is because the essence of no-thought is all equal. Although sentient beings have thoughts of arising and ceasing, their essence is no-thought. The Buddha's essence of no-thought is equal to theirs. Therefore, one can universally know all thoughts and no-thoughts. The New Treatise seems to be missing this passage.
Treatise: But in reality, there is no (difference), because of attaining the same enlightenment. Commentary: Above, the meaning of accomplishment is explained by borrowing the Four Characteristics (birth, abiding, change, and death). Here, it is shown that the Initial Enlightenment (Shi Jue) is not different from the Original Enlightenment (Ben Jue). 'But in reality (there is no difference),' first indicates no difference. Although it is said that one initially attains the enlightenment of no-thought, and only when one is aware of the Four Characteristics is it called Initial Enlightenment. However, the characteristics that are perceived originally have no arising, so what is one waiting for to be enlightened, and what is the difference between Initial Enlightenment? 'Below the Four Characteristics,' the meaning is accomplished with explanation later. Because those Four Characteristics have no other self-nature to distinguish before and after, it is said to be simultaneous. Relying on the coarse and fine thoughts of the One Mind, it is said that there is before and after in the time of enlightenment. 'And there is' means there is before and after. It is not to say that the Four Characteristics are all real. Since they are all without self-nature outside the mind, there is no simultaneity or before and after that can be established. Therefore, it is said that they all have no self-establishment. Since they originally left the mind and have no self-nature, therefore they do not leave the Original Enlightenment's true essence, so it is said that they are originally equal, the same enlightenment. The general meaning is that since perceiving the Four Characteristics is said to be Initial Enlightenment, if what is perceived is gone, then what can perceive is also gone. Therefore, there is no Initial Enlightenment different from the Original Enlightenment. Or here, it truly shows that the Initial is not different from the Original, that is, the four kinds of perceived characteristics mentioned earlier are all unattainable apart from the Original Enlightenment. Therefore, the New Treatise says, 'After knowing this, one knows that Initial Enlightenment is unattainable. Because for the One Mind, before and after are not corresponding at the same time, without self-nature, so it is not different from the Original Enlightenment.' If explained in this way, there is no contradiction in reason, so that the New Treatise and the old treatise do not contradict each other. According to this meaning, the Lankavatara Sutra says, 'The Ten Grounds (the ten stages of a Bodhisattva's practice) are the Ten Grounds, without anything, why are they equal?'
Treatise: Furthermore, (Initial Enlightenment and Original Enlightenment) do not separate from each other.
【English Translation】 Also. The meaning here is that if delusion has not ceased, one does not know that the One Mind originally has no characteristics or thoughts. If one reaches the source of the mind and attains no-thought (Wu Nian), then one can universally know that all sentient beings' minds arise, abide, change, and cease due to delusional movement, while the essence of the mind is unmoving and in reality has no arising, etc. Therefore, the 'New Treatise' says, 'If delusional thoughts cease, then one knows that the characteristics of the mind's arising, abiding, changing, and ceasing have no characteristics.' It is because of no-thought, etc. This is to explain and understand the above meaning. The Buddha attains no-thought, while sentient beings have thought. How can one know when there is such a vast difference between having thought and no-thought? It is because the essence of no-thought is all equal. Although sentient beings have thoughts of arising and ceasing, their essence is no-thought. The Buddha's essence of no-thought is equal to theirs. Therefore, one can universally know all thoughts and no-thoughts. The 'New Treatise' seems to be missing this passage. Treatise: But in reality, there is no (difference), because of attaining the same enlightenment. Commentary: Above, the meaning of accomplishment is explained by borrowing the Four Characteristics (birth, abiding, change, and death). Here, it is shown that the Initial Enlightenment (Shi Jue) is not different from the Original Enlightenment (Ben Jue). 'But in reality (there is no difference),' first indicates no difference. Although it is said that one initially attains the enlightenment of no-thought, and only when one is aware of the Four Characteristics is it called Initial Enlightenment. However, the characteristics that are perceived originally have no arising, so what is one waiting for to be enlightened, and what is the difference between Initial Enlightenment? 'Below the Four Characteristics,' the meaning is accomplished with explanation later. Because those Four Characteristics have no other self-nature to distinguish before and after, it is said to be simultaneous. Relying on the coarse and fine thoughts of the One Mind, it is said that there is before and after in the time of enlightenment. 'And there is' means there is before and after. It is not to say that the Four Characteristics are all real. Since they are all without self-nature outside the mind, there is no simultaneity or before and after that can be established. Therefore, it is said that they all have no self-establishment. Since they originally left the mind and have no self-nature, therefore they do not leave the Original Enlightenment's true essence, so it is said that they are originally equal, the same enlightenment. The general meaning is that since perceiving the Four Characteristics is said to be Initial Enlightenment, if what is perceived is gone, then what can perceive is also gone. Therefore, there is no Initial Enlightenment different from the Original Enlightenment. Or here, it truly shows that the Initial is not different from the Original, that is, the four kinds of perceived characteristics mentioned earlier are all unattainable apart from the Original Enlightenment. Therefore, the 'New Treatise' says, 'After knowing this, one knows that Initial Enlightenment is unattainable. Because for the One Mind, before and after are not corresponding at the same time, without self-nature, so it is not different from the Original Enlightenment.' If explained in this way, there is no contradiction in reason, so that the 'New Treatise' and the old treatise do not contradict each other. According to this meaning, the 'Lankavatara Sutra' says, 'The Ten Grounds (the ten stages of a Bodhisattva's practice) are the Ten Grounds, without anything, why are they equal?' Treatise: Furthermore, (Initial Enlightenment and Original Enlightenment) do not separate from each other.
釋曰。上廣始覺。下廣本覺。于中有二。先明隨染。后顯性凈。初中有三。標別辨相。此初標也。以隨動門而顯本覺故。言本覺隨染分別。既隨緣動而言生也。雖曰隨染不失性凈。故言與彼不相舍離。此所隨染既有二種。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諸染。二謂他染。即在果時與生同體諸眾生染。隨生相者。此中有義。謂隨自染生智凈相。以說從染得智凈故。由隨他染生不思業。以化染生起勝業故。有義。俱隨自染而起。謂本覺心具有體用。隨染顯體成智凈相。隨染顯用起不思業。既斷自染方能起用。故不思業亦隨自染。有義。俱隨他染而起。謂諸菩薩修行得果顯現法身起諸業用。皆隨眾生染有此事。若度染機無修無得。唯是真如一味相故。若爾此二應是始覺。答由二義故但名本覺。一約所對染差別故。謂始覺者對所俱染說。今此二相對所隨染故。二約本有修生別故。以智凈等依本有義說。其始覺者約修生說故。雖曰不一而亦不異。以所對染所俱所隨皆依真有無別體故。以本始覺皆有修生本有之義無別異故。謂本來始更無異法。從此義故總名本有。以始契本方名本覺。從此義故總名修生。既以本覺作始覺故。即此本覺亦是本有修生。又以對始得本名故。即此始覺亦名修生本有。此
緣起理猶如圓珠隨舉一門無不收盡故。智凈等與彼始覺異不等皆無有妨。
論。云何為二至思議業相 釋曰。此別名也。略以十門分別此二。一者釋名。所言智者謂始覺智。凈謂離染。同於本覺。果德作用故名業。非下地測名不思議。二相皆通持業依主。相者狀也。本覺隨染有此體用當相狀故。即相之相二釋皆通。二者出體。此二皆以生滅門中隨染本覺而為自體。以說隨染生二相故。三顯體用。初智凈相還凈時體。不思業相還凈時用。本覺有此當本末故。四者染凈。此二俱凈。以皆返染而顯說故。亦可俱染。以皆隨染之所成故。五約二利。初一自利。非無利他。謂以自他利為他自利故。六者三身。初通法身及自受用。后通化身他受用。體相粗細二利斷故。七者四智。初一鏡智亦平等性。普照之智體故。后通三智。由得平等妙察性成化事故。八者二智。初即正體如理之智。后即后得如量之智。返照自體起外用故。九者因緣。初以體相內熏為因。初以體彼用大外熏為緣。后以智凈為生起因。眾生染機為發起緣。諸法無有非因緣故。十者得果。初以對染同本智凈為所生果。后以對機無方大用為所生果。既有因緣必有果故。
論。智凈相者至方便故 釋曰。次依名辨。于中有二。先明智凈相。后不思業相。智中有
【現代漢語翻譯】 現代漢語譯本 緣起之理就像圓潤的珠子，拿起其中任何一處，都能包含所有方面。智凈（始覺之智的清凈狀態）等同於始覺，與本覺的差異和相同之處都沒有妨礙。
論：什麼是二至思議業相？ 釋：這是它的別名。大致用十個方面來分別這二者。一是解釋名稱。所說的『智』，指的是始覺之智。『凈』，指的是遠離染污，與本覺相同。果德的作用稱為『業』。不是下地所能測度的，所以稱為『不思議』。『二相』都可解釋為持業釋或依主釋。『相』是狀態。本覺隨順染污而有這種體和用，作為它的相狀。『即相之相』兩種解釋都可行。二是指出本體。這二者都以生滅門中隨順染污的本覺作為自體。因為經中說隨順染污而生起二相。三是顯明體和用。最初的智凈相是還凈時的體，不思議業相是還凈時的用。本覺具有這種作為根本和末端的作用。四是染和凈。這二者都是清凈的，因為都是返回染污而顯現的。也可以說都是染污的，因為都是隨順染污而成就的。五是關於二利（自利和利他）。最初的智凈相是自利，但並非沒有利他，而是以自利作為利他，以利他作為自利。六是關於三身（法身、報身、化身）。最初的智凈相通於法身和自受用身，後來的不思議業相通於化身和他受用身。這是因為體相的粗細和二利的斷證不同。七是關於四智（大圓鏡智、平等性智、妙觀察智、成所作智）。最初的智凈相通於大圓鏡智和平等性智，因為是普遍照耀之智的本體。後來的不思議業相通於三種智，因為由獲得平等性智和妙觀察智而成就化身事業。八是關於二智（根本智和后得智）。最初的智凈相就是正體，是如理之智。後來的不思議業相就是后得智，是如量之智。這是因為返回照耀自體而生起外在作用。九是關於因緣。最初的智凈相以體相的內在熏習為因，以體彼用大的外在熏習為緣。後來的不思議業相以智凈為生起因，以眾生的染污根機為發起緣。一切法沒有不是因緣所生的。十是關於得果。最初的智凈相以對治染污、同於本智的清凈為所生之果。後來的不思議業相以對治眾生根機、無方的大用為所生之果。既然有因緣，必定有果。
論：智凈相乃至方便的緣故 釋：接下來依據名稱來辨析。其中有兩點。先說明智凈相，后說明不思議業相。智中有...
【English Translation】 English version The principle of dependent origination is like a round pearl; picking up any one aspect encompasses all aspects. The 'Jnana-purity' (the pure state of initial enlightenment) is equivalent to initial enlightenment, and the differences and similarities with original enlightenment are not obstacles.
Treatise: What are the two aspects of inconceivable karma? Explanation: This is its specific name. Roughly, these two are distinguished by ten aspects. First is the explanation of the name. The 'Jnana' (智) mentioned refers to the wisdom of initial enlightenment. 'Purity' (凈) refers to being free from defilement, which is the same as original enlightenment. The function of the fruit virtue is called 'Karma' (業). It cannot be measured by the lower grounds, so it is called 'inconceivable'. 'Two aspects' can both be interpreted as possessive or dependent compounds. 'Aspect' (相) is a state. Original enlightenment follows defilement and has this substance and function as its appearance. Both interpretations of 'aspect of aspect' are feasible. Second is to point out the substance. Both of these take the original enlightenment that follows defilement in the gate of birth and death as their own substance. This is because the sutra says that two aspects arise following defilement. Third is to clarify the substance and function. The initial Jnana-purity aspect is the substance at the time of returning to purity, and the inconceivable karma aspect is the function at the time of returning to purity. Original enlightenment has this function as the root and branch. Fourth is defilement and purity. Both of these are pure because they both manifest by returning from defilement. It can also be said that both are defiled because they are both accomplished by following defilement. Fifth is regarding the two benefits (self-benefit and benefiting others). The initial Jnana-purity aspect is self-benefit, but it is not without benefiting others; rather, it takes self-benefit as benefiting others and benefiting others as self-benefit. Sixth is regarding the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). The initial Jnana-purity aspect is common to the Dharmakaya and the self-enjoyment body, and the later inconceivable karma aspect is common to the Nirmanakaya and the other-enjoyment body. This is because the coarseness of the substance and aspects and the attainment of the two benefits are different. Seventh is regarding the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). The initial Jnana-purity aspect is common to the Great Perfect Mirror Wisdom and Equality Wisdom because it is the substance of the wisdom that universally illuminates. The later inconceivable karma aspect is common to the three wisdoms because it accomplishes the activities of the Nirmanakaya by obtaining Equality Wisdom and Wonderful Observing Wisdom. Eighth is regarding the two wisdoms (Fundamental Wisdom and Acquired Wisdom). The initial Jnana-purity aspect is the correct substance, which is the wisdom of suchness. The later inconceivable karma aspect is the Acquired Wisdom, which is the wisdom of measurement. This is because it arises from reflecting on the self-substance and generating external functions. Ninth is regarding causes and conditions. The initial Jnana-purity aspect takes the internal熏習 (xunxi) of the substance and aspects as the cause and the external熏習 (xunxi) of the great function of the substance as the condition. The later inconceivable karma aspect takes Jnana-purity as the arising cause and the defiled faculties of sentient beings as the initiating condition. All dharmas are not born without causes and conditions. Tenth is regarding obtaining the fruit. The initial Jnana-purity aspect takes the purification of counteracting defilement and being the same as original wisdom as the fruit produced. The later inconceivable karma aspect takes the great function of counteracting the faculties of sentient beings and being without direction as the fruit produced. Since there are causes and conditions, there must be a fruit.
Treatise: The Jnana-purity aspect is due to expedient means Explanation: Next, analyze based on the name. There are two points in it. First, explain the Jnana-purity aspect, and then explain the inconceivable karma aspect. In Jnana there is...
二。初直明凈相。后問答釋疑。前中亦二。先因。後果。此初也。謂于地前真如教法內外熏力能修資糧加行善根。故言依法力熏習。若登地上契證真如稱真起行名如實修行。漸漸修習至金剛位因行既極名滿足方便。故新論云。功行滿足。
論。破和合識至智淳凈故 釋曰。此顯果也。果有二種。所謂體用。由前方便能破和合梨耶識內生滅之相顯其本覺不生滅性。此即根本無明盡故以無所念顯本覺也。故言破和合識相。顯現法身斷惑顯體即果體也。即於此時滅染心中業轉現等相續之相故。今隨染本覺之心遂即歸源為淳凈智。成於應身始覺義也。然此始覺無別始起。即是本覺隨染作也。始同本故名淳。染緣盡故名凈。斷障顯用即果用也。
論。此義云何 釋曰。次問答釋疑。于中有二。先問。后答。此初也。此問意云。如上所說動靜心體舉成生滅。若斷生滅。應滅靜心。如何但破和合識相滅相續心相顯法身等。即執真同妄難也。
論。以一切心至非不可壞 釋曰。次下簡妄異真答。于中有三。謂法喻合。此初也。謂生滅相皆是無明。非是本覺體。有識相。覺與不覺體非一故。此無明相雖非覺體。而亦不離本覺之體。覺與不覺體非異故。由非異故而可壞。故涅槃云。明與無明其性不二。由不一故非不可壞
【現代漢語翻譯】 現代漢語譯本 二。首先直接闡明清凈的體相，然後通過問答來解釋疑惑。前面（的論述）中也包含兩個方面：先是原因，后是結果。這裡是最初的部分。指的是在地前，通過真如教法的內外熏習力量，能夠修習資糧道、加行道的善根。所以說『依法力熏習』。如果登上菩薩地，契合證悟真如，依照真如的體性而起修行，這稱為如實的修行。漸漸地修習直到金剛喻定（Vajra Samādhi）的果位，因行的修習達到極致，這稱為滿足方便。所以《攝大乘論》（新論）中說：『功行滿足。』
論：破除和合識，直至智慧純凈的緣故。 釋：這是闡明結果。結果有兩種，即體和用。由於前面的方便，能夠破除和合阿賴耶識（Ālaya-vijñāna）內生滅的體相，顯現其本覺不生不滅的體性。這就是根本無明斷盡的緣故，以無所念來顯現本覺。所以說『破和合識相』，顯現法身（Dharmakāya），斷除迷惑，顯現本體，這就是果體。就在此時，滅除染污心中業相、轉相、現相等相續的體相。如今隨著染污本覺的心，於是就歸於本源，成為純凈的智慧，成就應身（Nirmāṇakāya）的始覺的意義。然而這始覺並沒有另外的開始，就是本覺隨著染污而起作用。始覺與本覺相同，所以稱為『純』。染污的因緣斷盡，所以稱為『凈』。斷除障礙，顯現作用，這就是果用。
論：這個道理是怎樣的？ 釋：接下來是問答解釋疑惑。其中包含兩個方面：先是提問，后是回答。這是最初的提問。這個提問的意思是：如上面所說的動靜心體，舉動就成為生滅。如果斷除生滅，應該滅除靜止的心。為什麼只是破除和合識的體相，滅除相續的心相，顯現法身等？這就是執著真如與妄想相同，難以理解。
論：以一切心，直至非不可壞。 釋：接下來是簡別妄想與真如的差異，進行回答。其中包含三個方面：即法、比喻、合。這是最初的部分。指的是生滅的體相都是無明，不是本覺的本體。有識的體相，覺悟與不覺悟的本體不是同一個。這無明的體相雖然不是覺悟的本體，但也並不離開本覺的本體。覺悟與不覺悟的本體不是異體的緣故，因為不是異體，所以可以被破壞。所以《涅槃經》（Nirvana Sutra）中說：『明與無明，其性不二。』因為不是一體，所以不是不可破壞的。
【English Translation】 English version II. First, directly clarify the pure aspect. Then, use questions and answers to resolve doubts. The preceding (discourse) also contains two aspects: first, the cause; second, the result. This is the initial part. It refers to the ability to cultivate the roots of merit in the stages of Accumulation and Application before reaching the Bhumi (ground), through the internal and external influence of the Tathata (真如, True Thusness) teachings. Therefore, it is said, 'through the force of Dharma practice.' If one ascends to the Bhumis, uniting with and realizing the Tathata, and initiates practice in accordance with the nature of Tathata, this is called true cultivation. Gradually cultivating until the Vajra Samādhi (金剛喻定, Diamond Samadhi) position, when the practice of the cause reaches its extreme, it is called fulfilling the means. Therefore, the Mahāyānasaṃgraha (新論, New Treatise) says, 'Meritorious practices are fulfilled.'
Treatise: Destroying the combined consciousness until the wisdom is purely clean. Explanation: This clarifies the result. There are two types of results: namely, substance and function. Due to the preceding means, one can destroy the internal arising and ceasing aspects of the combined Ālaya-vijñāna (阿賴耶識, storehouse consciousness), revealing its original, unarising, and unceasing nature of original enlightenment. This is because fundamental ignorance is exhausted, revealing original enlightenment through non-thought. Therefore, it is said, 'destroying the aspect of combined consciousness,' revealing the Dharmakāya (法身, Dharma Body), cutting off delusion, and revealing the substance, which is the result-substance. At this moment, the continuous aspects of karma, transformation, and manifestation in the defiled mind are extinguished. Now, following the defiled original enlightenment mind, one returns to the source, becoming pure wisdom, fulfilling the meaning of the initial enlightenment of the Nirmāṇakāya (應身, Transformation Body). However, this initial enlightenment has no separate beginning; it is the original enlightenment acting in accordance with defilement. Because the initial and original are the same, it is called 'pure.' Because the conditions of defilement are exhausted, it is called 'clean.' Cutting off obstacles and revealing function is the result-function.
Treatise: What is the meaning of this? Explanation: Next are questions and answers to resolve doubts. There are two aspects: first, the question; second, the answer. This is the initial question. The meaning of this question is: as mentioned above, the moving and still mind-essence, when stirred, becomes arising and ceasing. If arising and ceasing are cut off, the still mind should be extinguished. Why only destroy the aspect of combined consciousness, extinguish the aspect of continuous mind, and reveal the Dharmakāya, etc.? This is clinging to the notion that True Thusness is the same as delusion, making it difficult to understand.
Treatise: With all minds, until it is not indestructible. Explanation: Next is distinguishing the difference between delusion and True Thusness, providing an answer. There are three aspects: namely, Dharma, analogy, and combination. This is the initial part. It refers to the fact that the aspects of arising and ceasing are all ignorance, not the substance of original enlightenment. The aspect of consciousness, the substance of enlightenment and non-enlightenment, are not the same. Although this aspect of ignorance is not the substance of enlightenment, it is also not separate from the substance of original enlightenment. Because the substance of enlightenment and non-enlightenment are not different, it can be destroyed. Therefore, the Nirvana Sutra (涅槃經) says, 'Brightness and ignorance are not two in nature.' Because they are not one, it is not indestructible.
。故下文云。除滅無明見本法身。前然非異可壞義故說離靜無別動心。今依非一非不壞義說破識相法身顯現。所望義殊不相違故。
論。如大海水至濕性不壞 釋曰。此舉喻也。文中顯其四種喻相。如大海等者。真隨妄轉喻。水相等者。真妄相依喻。而水非動性者。真體不變喻。此顯動者。非自性動。不爾動滅濕應滅故。若風止滅等者。息妄顯真喻。謂顯動者。隨他動故動相滅時濕性不壞。
論。如是眾生至不壞故 釋曰。此法合也。于中次第合前四喻。眾生凈心等。如水隨風動。水不自浪。因風起浪。風不自波。依水現波。故動即水。無別體也。心不自起。因無明起。癡不自動。因心有動。生滅即心。無別體也。心與無明等者。如風水相依。以水全動故無水相。以動全濕故無風相。心全作識故無心相。識無非真。無無明相。故梁攝論云。見此不見彼。若見一分性解分性不異。即生死故不見涅槃。即涅槃故不見生死。心非動性者。如水非動性。即顯心性本非動念。若無明滅下。如水體不變。無明滅者。根本無明如風滅也。相續滅者。即業識等。如波相滅。智性不壞者。隨染本覺。照察之性。如濕性不壞也。
論。不思議業至勝妙境界 釋曰。次不思議業相。于中有二。初標。后釋。此初也。以依智
【現代漢語翻譯】 現代漢語譯本：所以下文說，去除無明，就能見到本來的法身（Dharmakāya，佛的法性之身）。之前說『離靜無別動心』，是因為認為法身是可以被破壞的。現在依據『非一非不壞』的意義，說破除識相，法身就能顯現。所期望的意義不同，所以不互相違背。
論：比如大海水，其濕性不會壞滅。 釋：這是舉例子。文中顯示了四種譬喻的對應關係。『如大海等』，比喻真如隨妄念流轉。『水相等』，比喻真如和妄念相互依存。『而水非動性者』，比喻真如本體不變。這表明動是無自性的。否則，如果動滅了，濕性也應該滅掉。『若風止滅等』，比喻止息妄念，顯現真如。意思是說，顯現動是因為隨順外緣而動，所以動相滅時，濕性不會壞滅。
論：像這樣，眾生的清凈心，其體性也不會壞滅。 釋：這是用佛法來對應前面的比喻。其中依次對應前面的四個比喻。『眾生凈心等』，如同水隨風而動。水本身不會產生波浪，而是因為風才產生波浪。風本身不會形成波紋，而是依靠水才顯現波紋。所以動就是水，沒有別的本體。心本身不會生起，而是因為無明才生起。愚癡本身不會動，而是因為心才產生動。生滅就是心，沒有別的本體。『心與無明等』，如同風和水相互依存。因為水完全是動，所以沒有水的相狀。因為動完全是濕性，所以沒有風的相狀。心完全是識，所以沒有心的相狀。識沒有不是真如的，沒有無明的相狀。所以《梁攝論》說，『見此不見彼，若見一分性，解分性不異。』即是生死，所以不見涅槃；即是涅槃，所以不見生死。『心非動性者』，如同水不是動的。這表明心性本來就不是動念。『若無明滅下』，如同水的本體不變。無明滅，指的是根本無明如同風滅。相續滅，指的是業識等，如同波浪相滅。『智性不壞者』，指的是隨順染污的本覺，其照察的體性，如同濕性不會壞滅一樣。
論：不可思議的業，能顯現殊勝微妙的境界。 釋：接下來是不思議業的相狀。其中有兩部分，先是標示，后是解釋。這是開始的部分。因為依靠智慧
【English Translation】 English version: Therefore, the following text says, 'Eliminating ignorance, one sees the original Dharmakāya (法身, the Dharma-body of the Buddha).' Previously, it was said, 'Apart from stillness, there is no separate moving mind,' because it was thought that the Dharmakāya could be destroyed. Now, based on the meaning of 'neither one nor indestructible,' it is said that by breaking through the appearance of consciousness, the Dharmakāya can manifest. The intended meanings are different, so they do not contradict each other.
Treatise: Like the water of the great ocean, its inherent wetness is indestructible. Explanation: This is an analogy. The text reveals the correspondence of four metaphors. 'Like the great ocean, etc.,' is a metaphor for true reality following the flow of delusion. 'The nature of water, etc.,' is a metaphor for the interdependence of true reality and delusion. 'And water is not inherently moving,' is a metaphor for the unchanging nature of true reality. This shows that movement is without self-nature. Otherwise, if movement ceased, wetness should also cease. 'If the wind stops, etc.,' is a metaphor for ceasing delusion and revealing true reality. It means that the manifestation of movement is due to following external conditions, so when the appearance of movement ceases, the wetness does not perish.
Treatise: Likewise, the pure mind of sentient beings, its essence is indestructible. Explanation: This is the application of the Dharma to correspond to the previous metaphors. Among them, the four previous metaphors are corresponded to in order. 'The pure mind of sentient beings, etc.,' is like water moving with the wind. Water itself does not generate waves, but waves arise because of the wind. The wind itself does not form ripples, but ripples appear relying on the water. Therefore, movement is water, there is no separate entity. The mind itself does not arise, but arises because of ignorance. Ignorance itself does not move, but movement arises because of the mind. Birth and death are the mind, there is no separate entity. 'The mind and ignorance, etc.,' are like the wind and water depending on each other. Because water is entirely movement, there is no appearance of water. Because movement is entirely wetness, there is no appearance of wind. The mind is entirely consciousness, so there is no appearance of mind. There is no consciousness that is not true reality, there is no appearance of ignorance. Therefore, the Laṅkāvatāra Sūtra says, 'Seeing this, one does not see that; if one sees a part of the nature, understanding the part of the nature is not different.' That is, it is saṃsāra (生死, cycle of death and rebirth), so one does not see nirvāṇa (涅槃, liberation); it is nirvāṇa, so one does not see saṃsāra. 'The mind is not inherently moving,' is like water not being moving. This shows that the nature of the mind is originally not moving thoughts. 'If ignorance ceases below,' is like the essence of water not changing. The cessation of ignorance refers to fundamental ignorance ceasing like the wind ceasing. The cessation of continuity refers to karmic consciousness, etc., like the cessation of waves. 'The nature of wisdom is indestructible,' refers to the original awareness that follows defilement, its nature of illuminating and discerning, like the wetness not being destroyed.
Treatise: Inconceivable karma manifests a supremely wonderful realm. Explanation: Next is the appearance of inconceivable karma. There are two parts, first the indication, then the explanation. This is the beginning. Because relying on wisdom
凈法身之體起此應身功德之相。與眾生六根勝妙境界。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。令嗅佛戒香。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 釋曰。此辨釋也。文有七句。顯其四義。初之二句橫顯業德廣多無量。次之一句豎顯業根流窮三際。次之二句顯業勝能無功應機。后之二句顯業勝益利潤不虛。即是根作真如大用無始無終相續不絕。故金光明經云。應身者從無始生死相續不斷故。一切諸佛不共之法能攝持故。眾生不盡用亦不盡故說常住。寶性論云。何者成就自身利益。謂得解脫遠離煩惱障智障得無障礙清凈法身。是名成就自身利益。何者成就他身利益。既得成就自身利已。無始世來自然依彼二種佛身現世間自在力行。是名成就化身利益。問。始得自利已方起利他業。云何利他說無始耶。答。有二義。有義。如來一念真智遍應三世。所應無前際。能應亦無始。猶如圓智一念遍達極三際境。境無邊故智亦無邊。無邊之智所現之相故得無始亦能無終。不可難言過去眾生已入現世無所利應。以眾生體遍三際故。三際互融皆具有故。三際時分無定實故。說眾生界無增減故。前際若滅乃成減故。后際若生是增見故。故雖前際亦能利益
【現代漢語翻譯】 現代漢語譯本 凈法身（Dharmakaya）的本體生起這應身（Nirmanakaya）功德之相，給予眾生六根（眼、耳、鼻、舌、身、意）殊勝微妙的境界。所以《寶性論》（Ratnagotravibhāga）說：『諸佛如來之身如虛空般無相，為那些殊勝智慧者創造六根的境界，示現微妙的色相，發出美妙的聲音，使他們嗅到佛的戒香，品嚐佛的妙法味，使他們覺知三昧（Samadhi）的觸感，使他們了知深奧微妙的佛法。』
論：所謂無量至得利益故。 釋：這是辨析解釋。文中有七句，顯明其中四種意義。最初的兩句橫向顯明業德廣大眾多，無量無邊。接下來的一句縱向顯明業根的流佈窮盡過去、現在、未來三際。再接下來的兩句顯明業的殊勝功能，無需功用而能應機施化。最後兩句顯明業的殊勝利益，利潤真實不虛。這就是說，根源起于真如（Tathata）的大用，無始無終，相續不斷。所以《金光明經》（Suvarṇaprabhāsa Sūtra）說：『應身是從無始以來的生死相續不斷，所以一切諸佛不共之法能夠攝持，眾生用之不盡，所以說是常住。』《寶性論》說：『什麼叫做成就自身利益？就是獲得解脫，遠離煩惱障和智障，得到無障礙的清凈法身（Dharmakaya），這叫做成就自身利益。什麼叫做成就他身利益？既已成就自身利益，從無始世以來，自然依憑那兩種佛身，在世間自在地行事，這叫做成就化身利益。』 問：最初獲得自利之後才開始利他之業，為什麼說利他是無始的呢？ 答：有兩種解釋。一種解釋是，如來一念真智遍應三世，所應之境沒有前際，能應之智也沒有開始。猶如圓滿智慧一念遍達極遠的三際之境，境無邊際，所以智慧也無邊際。無邊之智所顯現的相，所以能夠無始也能無終。不可質疑說過去眾生已經進入現世，沒有所利之應。因為眾生的本體遍及三際，三際互相融合，都具有，三際時分沒有定實，所以說眾生界沒有增減。前際如果滅亡，就成了減少，后際如果產生，就是增長的見解。所以即使是前際，也能利益。
【English Translation】 English version The essence of the pure Dharmakaya gives rise to the meritorious form of this Nirmanakaya, bestowing upon sentient beings the supreme and wondrous realms of the six senses (eye, ear, nose, tongue, body, and mind). Therefore, the Ratnagotravibhāga states: 'The bodies of all Buddhas and Tathagatas are like space, without form, creating the realms of the six senses for those of supreme wisdom, manifesting subtle forms, emitting wondrous sounds, enabling them to smell the fragrance of the Buddha's precepts, taste the exquisite flavor of the Buddha's Dharma, allowing them to perceive the touch of Samadhi, and enabling them to understand the profound and subtle Dharma.'
Treatise: 'So-called immeasurable, therefore attaining benefit.' Explanation: This is an analysis and explanation. There are seven sentences in the text, revealing four meanings. The first two sentences horizontally reveal that the karma and virtue are vast and numerous, immeasurable and boundless. The next sentence vertically reveals that the flow of the root of karma exhausts the three times of past, present, and future. The following two sentences reveal the supreme function of karma, responding to opportunities without effort. The last two sentences reveal the supreme benefit of karma, with profits that are real and not false. This means that the root originates from the great function of Tathata, without beginning or end, continuously and uninterruptedly. Therefore, the Suvarṇaprabhāsa Sūtra states: 'The Nirmanakaya is continuous and uninterrupted from beginningless birth and death, so the uncommon Dharma of all Buddhas can uphold it, and sentient beings use it inexhaustibly, so it is said to be permanent.' The Ratnagotravibhāga states: 'What is called achieving self-benefit? It is to attain liberation, to be free from the obstacles of afflictions and the obstacles of wisdom, and to obtain the unobstructed pure Dharmakaya, this is called achieving self-benefit. What is called achieving the benefit of others? Having achieved self-benefit, from beginningless ages, one naturally relies on those two Buddha-bodies to act freely in the world, this is called achieving the benefit of the Nirmanakaya.' Question: Initially obtaining self-benefit before starting the work of benefiting others, why is it said that benefiting others is without beginning? Answer: There are two explanations. One explanation is that the Tathagata's one thought of true wisdom universally responds to the three times, the realm to be responded to has no prior limit, and the wisdom that can respond has no beginning. It is like perfect wisdom universally reaching the extremely distant realms of the three times in one thought, the realm is boundless, so the wisdom is also boundless. The appearance manifested by boundless wisdom, so it can be without beginning and also without end. It cannot be questioned that past sentient beings have already entered the present world, with no response to be benefited. Because the essence of sentient beings pervades the three times, the three times mutually merge and all possess, the divisions of the three times have no fixed reality, so it is said that the realm of sentient beings has no increase or decrease. If the prior limit were to perish, it would become a decrease, if the later limit were to arise, it would be a view of increase. Therefore, even the prior limit can benefit.
。此非心識思量所測。是故複名不思議業。有義。前說理未圓明。于正理教猶乖疏故。若說眾生體遍三際。是則便無利他之義。眾生與佛其體同誰。既眾生界前際不滅。亦即佛界后際不增。誰起化用無始應耶。若雖同體亦有利者亦可應說眾生利佛。以同一體成利他故。更有諸過不能系取。故知此說理未圓顯。應言利他說無始者不約所應無始而說。但約佛。佛體同而異。謂利他者即始覺也。始覺同本。其體不殊。本覺之體諸佛無別。覺體同故佛亦無差。前佛所化即今佛利。前既無始。今亦無初。故雖始得法身自利。而起應化利他無始。此既真用不待作意。是故名為不思議業。此與眾生心本無二。但為無明用則不現。若有厭求真用漸顯。則于彼心稱根現起而不作意。我現差別故云隨根自體相應。現無不盡盡無不益。故云種種而現得利益故等。此等諸文新論少差。能尋其義不越於此。
論。複次覺體至猶如凈鏡 釋曰。次顯性靜。于中有二。初總標。后別釋。此初也。前就動門故說隨染。今約寂門而言性凈。此二本覺體既不殊。則不動而動。動而不動也。下文四義。其義既多。今先略以十門分別。一出體性。此四並以生滅門中本覺真如三大為體。而論但言覺體相者。且就因說未起用故。或體即相。非辨相大。二明染凈
【現代漢語翻譯】 現代漢語譯本：這並非心識思量所能測度的，因此又稱為不可思議業。有一種觀點認為，之前所說的道理還不夠圓滿透徹，與正確的道理和教義還有些疏遠。如果說眾生的本體遍及過去、現在、未來三際，那麼就沒有利益他人的意義了。眾生與佛的本體與誰相同呢？既然眾生界的前際不會消滅，那麼佛界的后際也不會增加，是誰發起化用而沒有起始呢？如果說即使本體相同也可以利益，那麼也可以說眾生利益佛，因為同一本體成就了利他。還有很多過失無法一一列舉，所以知道這種說法道理還不圓滿。應該說利益他人是無始的，不是就所應化的對象無始而言，而是就佛而言。佛的本體相同而又不同，所謂利他者就是始覺。始覺與本覺相同，其本體沒有差別。本覺的本體諸佛沒有差別，覺悟的本體相同，佛也沒有差別。之前的佛所教化，就是現在的佛所利益。之前既然沒有起始，現在也沒有開始。所以即使最初獲得法身而自利，發起應化利他也是沒有起始的。這既然是真實的妙用，不待于造作意念，所以稱為不可思議業。這與眾生的心本來沒有二致，只是因為無明，妙用才不顯現。如果有人厭離而求取，真實的妙用逐漸顯現，那麼就會針對他的心，根據他的根器而顯現，而不是出於造作意念。我顯現差別，所以說是隨順根器，與自體相應。顯現沒有不窮盡的，窮盡沒有不利益的，所以說是種種顯現而得到利益等等。這些經文在新論中稍有差異，能夠尋究其中的意義，就不會超出這些範圍。 論：再說覺悟的本體，就像清凈的鏡子。釋：下面闡釋自性清凈，其中分為兩部分，首先是總標，然後是分別解釋。這裡是首先的總標。前面就動門而說隨順染污，現在就寂門而言自性清凈。這兩個本覺的本體既然沒有差別，那麼就是不動而動，動而不動。下面的四種意義，意義很多，現在先略以十門來分別。一是闡述體性，這四種都以生滅門中的本覺、真如、三大為本體。而論中只說覺體相，是且就因來說，還沒有發起妙用。或者體就是相，不是辨別相大。二是闡明染凈。
【English Translation】 English version: This is not something that can be measured by the thinking of consciousness, therefore it is also called inconceivable karma. There is a view that the previously stated principles were not complete and thorough enough, and were still somewhat distant from correct principles and teachings. If it is said that the substance of sentient beings pervades the three periods of past, present, and future, then there is no meaning in benefiting others. With whom is the substance of sentient beings and Buddhas the same? Since the past boundary of the realm of sentient beings will not disappear, then the future boundary of the realm of Buddhas will not increase. Who initiates transformation without a beginning? If it is said that even if the substance is the same, there can be benefit, then it can also be said that sentient beings benefit Buddhas, because the same substance achieves benefiting others. There are many more faults that cannot be listed one by one, so it is known that this statement is not complete in principle. It should be said that benefiting others is without beginning, not in terms of the object to be transformed being without beginning, but in terms of the Buddha. The substance of the Buddha is the same and yet different, what is called benefiting others is the initial awakening (shijue). Initial awakening is the same as original awakening (benjue), its substance is not different. The substance of original awakening is not different among all Buddhas, the substance of awakening is the same, and the Buddhas are not different. What the previous Buddha taught is what the current Buddha benefits. Since the previous had no beginning, the present also has no beginning. Therefore, even if one initially obtains the Dharmakaya (farshen) and benefits oneself, initiating transformation to benefit others is without beginning. Since this is true function, it does not depend on intentional thought, therefore it is called inconceivable karma. This is originally no different from the minds of sentient beings, but because of ignorance (wuming), the function does not appear. If someone is disgusted and seeks, the true function gradually appears, then it will appear in response to his mind, according to his capacity, and not out of intentional thought. I manifest differences, so it is said to be in accordance with capacity, corresponding to the self-nature. There is no manifestation that is not exhaustive, and no exhaustion that does not benefit, so it is said that various manifestations are obtained for benefit, and so on. These texts are slightly different in the new treatise, but if one can investigate their meaning, they will not go beyond these limits. Treatise: Furthermore, the substance of awakening is like a clear mirror. Commentary: Next, the nature of stillness is explained, which is divided into two parts, first the general statement, then the separate explanations. This is the first general statement. The previous was about following defilement from the perspective of movement, now it is about the purity of self-nature from the perspective of stillness. Since these two substances of original awakening are not different, then it is moving without moving, and moving without moving. The following four meanings are numerous, now I will briefly distinguish them with ten doors. First, to explain the substance, these four all take the original awakening (benjue), Suchness (zhenru), and the three greatnesses (sanda) in the birth-and-death door as the substance. But the treatise only speaks of the substance of awakening, because it is speaking from the perspective of the cause, and the function has not yet arisen. Or the substance is the same as the appearance, not distinguishing the greatness of the appearance. Second, to clarify defilement and purity.
。此四雖就性凈而說。若約相論染。無染異。初二在纏相有染故名有垢。如后二出纏離染相故名無垢如。三辨次第。以顯染無方明性凈故。最初說如實空義。妄空德身成內熏因故。次又明因熏習義。由熏斷妄真體顯能故。次明其法出離義。依體起用作外緣熏故。后明其緣熏習義。四約佛性。此四既是性凈本覺。即是經說三佛性義。初一唯自性住后一唯至得果。因熏亦自性亦引出。法出亦引出亦至果。五辨因果。初二在因。后二在果。因中初舉因體。次舉因用。六明大義。初一唯體非相用。后一唯用非體相。因熏亦體亦相而非用。法出非用亦體亦是相。此分相門且作是說。若約镕融。皆具三大甚明凈義。此四既是性凈本覺。雖說相染而性本凈。即初二自性凈。后二離垢凈。自性凈中。初一由妄空故。次一由具德故。離垢凈中。初顯凈體。后顯凈用。八顯大喻有四大義。猶如虛空故。虛空喻有四大義。空無一切相能含一切物。離垢顯大空示現一切物。既覺與空具四大義。故言有四大義與虛空等。九辨凈喻有四凈義。猶如明鏡喻有四凈義。空無外物體。體凈含眾像。出離諸塵垢現像為物用。由四凈義如本覺故。故論說言猶如明鏡。文中所言有四大義可與空等其如明鏡。不言凈義是譯者失。新論具故。故彼文云。有四大義清凈
【現代漢語翻譯】 現代漢語譯本 這四種佛性雖然是從本性清凈的角度來說的，如果從現象上來說，並沒有清凈和染污的差別。最初的兩種（如實空義、因熏習義）在被煩惱纏縛的狀態下，其現象是有染污的，所以稱為『有垢』。後面的兩種（法出離義、緣熏習義）脫離了煩惱的纏縛，其現象是清凈的，所以稱為『無垢』。 第三，辨別次第。爲了顯示染污沒有固定的方向，從而彰顯本性清凈的道理。所以最先說『如實空義』，因為去除虛妄，成就功德之身，是內在熏習的原因。其次說明『因熏習義』，通過熏習斷除虛妄，真實的本體才能顯現。再次說明『法出離義』，依靠本體生起作用，作為外在的助緣進行熏習。最後說明『緣熏習義』。 第四，從佛性的角度來說，這四種佛性既然是本性清凈的本覺，就是經中所說的三種佛性（自性住佛性、引出佛性、至得果佛性）的含義。最初的『如實空義』唯是自性住佛性，最後的『緣熏習義』唯是至得果佛性。『因熏習義』既是自性住佛性，也是引出佛性。『法出離義』既是引出佛性，也是至得果佛性。 第五，辨別因果。最初的兩種（如實空義、因熏習義）屬於因，後面的兩種（法出離義、緣熏習義）屬於果。在因中，最初舉出因的本體，其次舉出因的作用。 第六，闡明大的義理。最初的『如實空義』唯是本體，不是現象和作用。最後的『緣熏習義』唯是作用，不是本體和現象。『因熏習義』既是本體，也是現象，但不是作用。『法出離義』不是作用，既是本體，也是現象。這種對現象的區分姑且這樣說，如果從圓融的角度來看，都具備三大（體大、相大、用大），甚為明白清凈的義理。 這四種佛性既然是本性清凈的本覺，雖然說了現象上的染污，但其本性是清凈的。最初的兩種（如實空義、因熏習義）是自性清凈，後面的兩種（法出離義、緣熏習義）是離垢清凈。在自性清凈中，最初的『如實空義』是因為去除虛妄的緣故，其次的『因熏習義』是因為具備功德的緣故。在離垢清凈中，最初顯現清凈的本體，最後顯現清凈的作用。 第八，闡明大的比喻有四大義。猶如虛空的比喻有四大義：虛空沒有一切相，能夠容納一切事物；脫離了染污，顯現大的空性，示現一切事物。既然覺悟與虛空具備四大義，所以說有四大義與虛空相等。 第九，辨別清凈的比喻有四種清凈的含義。猶如明鏡的比喻有四種清凈的含義：虛空沒有外在的物體，本體清凈，能夠容納眾多的影像；脫離了各種塵垢，顯現影像作為事物的作用。由於這四種清凈的含義與本覺相似，所以論中說『猶如明鏡』。原文中所說的『有四大義可與空等，其如明鏡』，沒有說『清凈義』是翻譯者的失誤。新的論著具備這個含義，所以那篇文章說：『有四大義清凈』。
【English Translation】 English version These four, although spoken from the perspective of intrinsic purity, have no difference between purity and defilement when discussed in terms of phenomena. The first two (the meaning of 'Suchness as Emptiness' and the meaning of 'Causal Perfuming') are called 'defiled' because their phenomena are defiled while entangled in afflictions. The latter two (the meaning of 'Dharma as Liberation' and the meaning of 'Conditional Perfuming') are called 'undefiled' because their phenomena are pure, having been liberated from the entanglement of afflictions. Third, distinguishing the order. This is to reveal that defilement has no fixed direction, thereby manifesting the principle of intrinsic purity. Therefore, the meaning of 'Suchness as Emptiness' is spoken of first, because removing falsehood and accomplishing the body of merit is the cause of inner perfuming. Next, the meaning of 'Causal Perfuming' is explained, because by perfuming and severing falsehood, the true essence can manifest. Then, the meaning of 'Dharma as Liberation' is explained, relying on the essence to arise function, acting as an external condition for perfuming. Finally, the meaning of 'Conditional Perfuming' is explained. Fourth, from the perspective of Buddha-nature, these four Buddha-natures, being intrinsically pure original enlightenment, are the meaning of the three Buddha-natures (inherently abiding Buddha-nature, elicited Buddha-nature, and attained-as-result Buddha-nature) spoken of in the sutras. The initial 'Suchness as Emptiness' is solely the inherently abiding Buddha-nature, and the final 'Conditional Perfuming' is solely the attained-as-result Buddha-nature. 'Causal Perfuming' is both the inherently abiding Buddha-nature and the elicited Buddha-nature. 'Dharma as Liberation' is both the elicited Buddha-nature and the attained-as-result Buddha-nature. Fifth, distinguishing cause and effect. The first two (the meaning of 'Suchness as Emptiness' and the meaning of 'Causal Perfuming') belong to the cause, and the latter two (the meaning of 'Dharma as Liberation' and the meaning of 'Conditional Perfuming') belong to the effect. Within the cause, the essence of the cause is mentioned first, followed by the function of the cause. Sixth, elucidating the great meaning. The initial 'Suchness as Emptiness' is solely the essence, not the phenomenon or function. The final 'Conditional Perfuming' is solely the function, not the essence or phenomenon. 'Causal Perfuming' is both the essence and the phenomenon, but not the function. 'Dharma as Liberation' is not the function, but is both the essence and the phenomenon. This distinction of phenomena is provisionally stated in this way. If viewed from the perspective of perfect fusion, all possess the three great aspects (greatness of essence, greatness of phenomenon, and greatness of function), which is an extremely clear and pure meaning. Since these four Buddha-natures are intrinsically pure original enlightenment, although defilement is spoken of in terms of phenomena, their essence is pure. The first two (the meaning of 'Suchness as Emptiness' and the meaning of 'Causal Perfuming') are intrinsically pure, and the latter two (the meaning of 'Dharma as Liberation' and the meaning of 'Conditional Perfuming') are pure from defilement. Within intrinsic purity, the initial 'Suchness as Emptiness' is due to the removal of falsehood, and the subsequent 'Causal Perfuming' is due to possessing merit. Within purity from defilement, the pure essence is manifested first, and the pure function is manifested last. Eighth, elucidating that the great metaphor has four great meanings. The metaphor of 'like empty space' has four great meanings: empty space has no phenomena and can contain all things; being liberated from defilement, it manifests great emptiness and reveals all things. Since enlightenment and empty space possess four great meanings, it is said that there are four great meanings equal to empty space. Ninth, distinguishing that the metaphor of purity has four meanings of purity. The metaphor of 'like a bright mirror' has four meanings of purity: empty space has no external objects, the essence is pure, and it can contain numerous images; being liberated from various dust and defilements, it manifests images as the function of things. Because these four meanings of purity are similar to original enlightenment, the treatise says 'like a bright mirror'. The original text says 'there are four great meanings that can be equal to empty space, like a bright mirror', and the omission of 'meaning of purity' is a mistake by the translator. The new treatise possesses this meaning, so that article says: 'there are four great meanings of purity'.
如虛空明鏡。又此標中具舉二喻。及下釋中唯凈鏡義亦譯者失。非本論意。新論具故。下文當辨十明同異。此中法出與前智凈皆顯法體。此中緣熏與不思業皆顯覺用既無差別。何故別開前智凈相。以始同本顯于本覺能觀之智。此法出離舉出離義。顯于本覺所觀之法。前不思業約彼始覺隨緣所現相屬智用。由其根本隨染本覺從來相關有親疏故。今此緣熏依于本覺平等所現普益法用。由其根本性凈本覺等遍一切無親疏故。此約義門且說差別。能智法等實無有異。以始同本無別體故。
論。云何為四至覺照義故 釋曰。次下別釋。別釋四義。即分為四。此初也。文中標釋。下準此知。如實空鏡者。標其名也。覺體不虛故言如實。于中無妄故名為空。無妄明凈故喻之鏡。此中略無虛空義喻。新論即具。故彼文云。真實空大義清凈如虛空明鏡。下辨相中總有四句。其上二句總標離到心境界相。其下二句釋其所以。謂妄心境本無所有猶如龜毛。不現鏡中故。望本覺非所覺照。覺望心境非能覺照。所照既無能照無故。故云無法可現。非覺照義故。故新論云。謂一切心境界相及覺相皆不可得故。若爾何故下文乃言世間境界悉于中現。答。彼約依他從真似現。不異真如故云即真實性。此約無別遍計所執實法可現故言無法可現。所顯
義別亦不相違。若爾所現依他似法應不由彼遍計執實。答。雖由執實體唯恒似。如因質現影。鏡中不現質。不現質故無法可現。能現影故悉于中現。
論。二者因熏至熏眾生故 釋曰。因熏習鏡者。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。于中現法亦如虛空。文略不舉虛空之義。故新論云。真實不空大義清凈如虛空明鏡。下辨相中文有三節。謂如實不空者。出因體也。以是萬德真實體故。故新論云。謂一切法圓滿成就無能壞性。由不空故方作正因故。不空者成因義也。一切世間下釋其鏡義。謂一切法悉起覺中。猶如鏡中能現影也。言不出者。待緣力現不能自出所現諸法不出心外。如鏡無質影不自出而所現影不出鏡故。言不入者心隨熏現不從外入。所現諸法不染真體。如鏡變影不從外入。雖現染影不染鏡故。言不失者。雖無出入不失緣起。雖現諸法不失自真。如影非出入不失所現影。雖現諸影像不失鏡本故。言不壞者。所現同真非可對。謂隨緣有無非可破滅。如影同鏡非可異除。隨質有無非可破故。新論所言不滅不壞唯得此義無不失義。常住一心者。會相同體以一切等釋同所由。以緣起法心隨緣現無出等故。離心無體。本來平等即是真也。如影緣現無出入等離鏡無故即是鏡也。又一
【現代漢語翻譯】 現代漢語譯本： 義理上的差別並不互相違背。如果像你所說，所顯現的依他起性之法，不應該是不由遍計所執的實性所決定的。回答：雖然是由執著實體的習性所導致，但僅僅是相似而已，就像因物質而顯現影子一樣。鏡子中不會顯現物質本身，因為不顯現物質本身，所以沒有實在的法可以顯現。但因為它能顯現影子，所以一切都可以在其中顯現。
論：第二點，是因為熏習直至熏習眾生的緣故。 釋：『因熏習鏡』，這是標明它的名稱。能夠產生覺悟之果的，稱之為『因』。這種『因』能夠向內熏習，所以叫做『熏習』。能夠顯現諸法的，稱之為『鏡』。在其中顯現的法，也像虛空一樣。原文省略了，沒有提到虛空的意義。所以《新論》說：『真實不空，大義清凈，如虛空明鏡。』下面辨別相狀的文字中有三個小節，所謂『如實不空』，是說明『因』的本體。因為它是萬德真實的本體。所以《新論》說：『所謂一切法圓滿成就，沒有能夠破壞的性質。』因為不空，所以才能作為真正的『因』。『一切世間』以下是解釋『鏡』的意義。所謂一切法都從覺悟中生起，就像鏡子中能夠顯現影子一樣。『言不出者』，是說要等待因緣的力量才能顯現，不能自己產生所顯現的諸法，所顯現的諸法不會超出心外。就像鏡子沒有實質，影子不會自己產生，而且所顯現的影子不會超出鏡子之外一樣。『言不入者』，是說心隨著熏習而顯現，不是從外面進入的。所顯現的諸法不會沾染真實的本體。就像鏡子變化出影子，不是從外面進入的，雖然顯現出染污的影子，但不會沾染鏡子本身。『言不失者』，是說雖然沒有出入，但不會失去緣起。雖然顯現諸法，但不會失去自身的真實。就像影子不是出入，不會失去所顯現的影子，雖然顯現諸影像，但不會失去鏡子的本體。『言不壞者』，是說所顯現的與真實相同，是不可對立的。所謂隨著因緣的有無而存在或消失，是不可破滅的。就像影子與鏡子相同，是不可分割和去除的。隨著物質的有無而存在或消失，是不可破滅的。新論所說的不滅不壞，僅僅得到了這個意義，沒有不失的意義。『常住一心者』，是會合相同的本體，用『一切等』來解釋相同的原因。因為緣起之法，心隨著因緣而顯現，沒有出入等等的現象。離開心就沒有本體。本來平等就是真實。就像影子隨著因緣而顯現，沒有出入等等的現象，離開鏡子就沒有影子，所以就是鏡子。又，一
【English Translation】 English version: The differences in meaning do not contradict each other. If that's the case, the phenomena appearing as other-dependent (依他, paratantra) should not be determined by the truly existent imputed nature (遍計所執, parikalpita). Answer: Although it arises from the habit of clinging to substantiality, it is only similar, like a shadow appearing due to a substance. The substance itself does not appear in the mirror. Because the substance does not appear, there is no real dharma (法, dharma) that can appear. But because it can manifest shadows, everything can appear within it.
Treatise: Secondly, it is because of the perfuming until the perfuming of sentient beings. Explanation: 'The mirror of causal perfuming' (因熏習鏡) indicates its name. That which can produce the fruit of awakening is called 'cause' (因, hetu). This 'cause' can inwardly perfume, so it is called 'perfuming' (熏習, vasana). That which can manifest all dharmas is called 'mirror' (鏡, adarsa). The dharmas appearing within it are like space. The text is abbreviated and does not mention the meaning of space. Therefore, the New Treatise says: 'Truly non-empty, the great meaning is pure, like a clear mirror of space.' The section below distinguishing characteristics has three parts. The so-called 'truly non-empty' explains the substance of the cause. Because it is the true substance of myriad virtues. Therefore, the New Treatise says: 'So-called all dharmas are perfectly accomplished, without the nature of being destroyed.' Because it is non-empty, it can be a true cause. 'All worlds' below explains the meaning of 'mirror.' So-called all dharmas arise from awakening, just as a mirror can manifest shadows. 'Not coming out' means that it must wait for the power of conditions to manifest, and cannot produce the manifested dharmas by itself. The manifested dharmas do not go beyond the mind. Just as a mirror has no substance, the shadow does not arise by itself, and the manifested shadow does not go beyond the mirror. 'Not entering' means that the mind manifests according to perfuming, not entering from the outside. The manifested dharmas do not taint the true substance. Just as a mirror transforms into shadows, not entering from the outside. Although it manifests tainted shadows, it does not taint the mirror itself. 'Not losing' means that although there is no coming and going, it does not lose dependent origination (緣起, pratītyasamutpāda). Although it manifests all dharmas, it does not lose its own truth. Just as a shadow is not coming and going, it does not lose the manifested shadow. Although it manifests all images, it does not lose the original mirror. 'Not destroying' means that the manifested is the same as the true, and cannot be opposed. So-called existing or disappearing according to conditions, it cannot be destroyed. Just as a shadow is the same as the mirror, it cannot be separated or removed. Existing or disappearing according to the presence or absence of substance, it cannot be destroyed. The New Treatise's statement of 'not perishing and not destroying' only obtains this meaning, without the meaning of not losing. 'Constantly abiding one mind' is to unite the same substance, using 'all etc.' to explain the reason for the same. Because the dharma of dependent origination, the mind manifests according to conditions, without phenomena such as coming and going. Without the mind, there is no substance. Originally equal is the truth. Just as a shadow manifests according to conditions, without phenomena such as coming and going. Without the mirror, there is no shadow, so it is the mirror. Also, one
切下釋熏習義。謂性凈故現染不染。亦以現染返顯性凈。既由現染方成不染。故云染法所不能染。以本無染今無始凈故。本覺智未曾移動。亦由現染故云智體不動。非但無染為體。亦由凈德無少故云具足無漏。即此凈德內熏眾生令起厭求之心。故云熏眾生也。故勝鬘云。由有如來藏能厭生死樂求涅槃。十佛性中是業性故。能熏妄心起厭求等。
論。三者法出至淳凈明故 釋曰。法出離鏡者。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。應言淳凈故名為空。以淳明故謂之為鏡。文略不出虛空之義。故新論言。真實不空離障大義清凈如虛空明鏡。前明在纏不空如來藏。今顯不空出纏之時身。寶性論云。有二種凈。一自性凈。以同相故。二離垢凈。以勝相故。次下辨相釋標中四義。謂不空法者。釋前法字。謂前因熏不空之法。新論名為本性清凈常安住法。出煩惱等者。釋其出字。粗細染心名煩惱礙。根本無明名為智礙。斷此二障而顯出。離和合相者。釋其離字。出二礙故則不生滅。不與生滅不與生滅而相和合。離此識相成法身故。淳凈明者。釋其鏡字。體離相故名淳。出惑染故名凈。無癡闇故名明。淳凈明故如鏡。新論意同。不能繁舉。
論。四者緣熏至示現故
【現代漢語翻譯】 現代漢語譯本 切下釋熏習義。謂自性清凈的本覺，雖現染污而不被染污。也以現染之相，反過來彰顯自性清凈。正因為有現染，才成就了不染。所以說染法所不能染，因為本無染污，現在也無始以來就是清凈的。本覺的智慧從未移動過，也因為有現染，所以說智體不動。不僅僅以無染為體，也因為清凈功德沒有絲毫欠缺，所以說具足無漏。這清凈功德在內熏習眾生，使眾生生起厭離和希求之心，所以說是熏習眾生。所以《勝鬘經》說：『由於有如來藏（tathāgatagarbha，如來藏），才能厭離生死，喜樂於追求涅槃（nirvāṇa，涅槃）。』在十佛性中，這是業性，能熏習妄心，生起厭離和希求等等。
論。三者法出至淳凈明故 釋曰。法出離鏡者，是標明它的名稱。不空的體相所以稱為法。從二障顯現出來所以名為出。破除和合之相所以稱為離。淳凈明亮所以比喻為鏡子。應該說淳凈所以名為空，因為淳明所以稱為鏡。文略，沒有說出虛空的意義。所以新論說：『真實不空，遠離障礙，大義清凈如虛空明鏡。』前面說明在纏的不空如來藏，現在顯現不空出纏的時候。身。《寶性論》（Ratnagotravibhāga，寶性論）說：『有兩種清凈，一自性清凈，以同相的緣故；二離垢清凈，以勝相的緣故。』接下來辨別相，解釋標明中的四種意義。所謂不空法，是解釋前面的法字，是指前面因熏習而不空的法。新論名為本性清凈常安住法。出煩惱等，是解釋出字。粗細的染污心名為煩惱障，根本的無明名為智障，斷除這兩種障礙而顯現出來。離和合相，是解釋離字。出離二障的緣故，所以不生不滅，不與生滅，不與生滅而相互和合，遠離這種識相，成就法身（Dharmakāya，法身）的緣故。淳凈明，是解釋鏡字。體性遠離相的緣故名為淳，出離惑染的緣故名為凈，沒有愚癡黑暗的緣故名為明。淳凈明亮所以像鏡子。新論的意義相同，不能一一列舉。
論。四者緣熏至示現故
【English Translation】 English version Cutting off explains the meaning of perfuming. It means that the intrinsically pure original awareness, although appearing defiled, is not defiled. It also uses the appearance of defilement to conversely reveal the intrinsic purity. It is precisely because of the appearance of defilement that non-defilement is achieved. Therefore, it is said that defiled dharmas cannot defile it, because it is originally without defilement, and now it has been pure since beginningless time. The wisdom of original awareness has never moved, and it is also because of the appearance of defilement that it is said that the essence of wisdom is immovable. It is not only based on non-defilement, but also because the pure virtues are not lacking in the slightest, it is said to be complete with no outflows. This pure virtue inwardly perfumes sentient beings, causing them to generate a mind of aversion and seeking, so it is said to perfume sentient beings. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'Because there is the tathāgatagarbha (如來藏, the womb of the Thus-Come One), one can be averse to birth and death and delight in seeking nirvāṇa (涅槃, liberation).' Among the ten Buddha-natures, this is the karma-nature, which can perfume the deluded mind, causing aversion and seeking, and so on.
Treatise: 3. Dharma emerging to pure clarity. Explanation: 'Dharma emerging mirror' is to state its name. The non-empty essence and characteristics are called Dharma. Emerging from the two hindrances is called 'emerging'. Breaking the combined aspect is called 'separation'. Pure clarity is likened to a mirror. It should be said that purity is called emptiness, and clarity is called a mirror. The text is abbreviated and does not mention the meaning of emptiness. Therefore, the new treatise says: 'Truly non-empty, free from obstacles, the great meaning is pure like an empty bright mirror.' The previous explanation clarifies the non-empty tathāgatagarbha in entanglement. Now it reveals the non-empty body at the time of emerging from entanglement. The Ratnagotravibhāga (寶性論, Treatise on the Jewel Nature) says: 'There are two kinds of purity: one is intrinsic purity, because of the same aspect; the other is purity from defilements, because of the superior aspect.' Next, it distinguishes the characteristics and explains the four meanings in the title. The so-called non-empty Dharma is to explain the previous word 'Dharma', which refers to the non-empty Dharma that is perfumed by the previous cause. The new treatise calls it the intrinsically pure and constantly abiding Dharma. 'Emerging from afflictions, etc.' is to explain the word 'emerging'. Coarse and subtle defiled minds are called affliction hindrances, and fundamental ignorance is called wisdom hindrances. Cutting off these two hindrances reveals emergence. 'Separating from the combined aspect' is to explain the word 'separation'. Because of emerging from the two hindrances, it is neither born nor dies, neither with birth nor death, nor with birth and death in mutual combination. Separating from this aspect of consciousness, the Dharmakāya (法身, Dharma Body) is accomplished. 'Pure clarity' is to explain the word 'mirror'. The essence is separated from aspects, so it is called pure. Emerging from the defilements of delusion is called pure. Without the darkness of ignorance is called clear. Pure clarity is like a mirror. The meaning of the new treatise is the same, and cannot be listed one by one.
Treatise: 4. Conditioned perfuming to manifestation.
釋曰。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。起善法影故喻云鏡。謂此相大出纏之時而為鏡智。起大作用為緣熏發眾生之心生厭樂等。名緣熏習。此諸行德是佛智影。即說佛智喻之名鏡。故佛地云。大圓鏡智慧起眾生諸善法影。何故唯現善法影耶。以不善等如闇等質非是影像所起緣故。若說法身。周遍法界示現萬化亦名虛空。故新論云。真實不空示現大義清凈如虛空明鏡。次下辨相。文復二節。謂依法出離故者。出緣熏體。遍照已下顯緣熏相。依前出纏法身之體起大智慧光明義用能照法界眾生之心隨其所應示現萬化令其修習隨分善根。故云令修善根隨念示現等新論少異。義不越此。
論。所言不覺至分離本覺 釋曰。次顯不覺。于中有三。初明根本不覺。次顯枝末不覺。后結末歸本。亦可三文。初明不覺體。次顯不覺相。后結相同體。前中有二。初依覺成迷。后依迷顯覺。初中復三。謂法喻合。此初法也。所言等者。初總標舉不覺之名。謂不如等者。次顯不覺依覺而有。念無已下。后顯離覺無別不覺。次中三句。謂不如實知者。即能迷無明也。如謂稱順。實謂真實謂真實真如法。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知。而有虛
【現代漢語翻譯】 現代漢語譯本： 解釋：『緣熏習鏡』是標明它的名稱。因為憑藉廣大的外在熏習，所以稱為『緣』。使眾生髮起善良的心，所以叫做『熏習』。能夠生起善良的法影，所以比喻為『鏡』。意思是說，這個相（指佛性）在脫離煩惱纏縛的時候，就成為大圓鏡智。能夠生起廣大的作用，作為因緣來熏發眾生的心，使他們生起厭離和喜樂等等，這叫做『緣熏習』。這些諸多的修行功德，是佛的智慧的影子，所以說佛的智慧可以比喻為鏡子。因此《佛地經論》說：『大圓鏡智慧夠生起眾生各種善法的影子。』為什麼只顯現善法的影子呢？因為不善等等，就像黑暗之類的東西，不是影像所能產生的因緣。如果說法身，周遍法界，示現各種變化，也可以叫做虛空。所以《新論》說：『真實不虛，示現廣大的意義，清凈就像虛空中的明鏡。』接下來辨別它的相狀。文分為兩節。『謂依法出離故者』，是說明緣熏的本體。『遍照已下』是顯示緣熏的相狀。依靠前面脫離煩惱纏縛的法身本體，生起廣大的智慧光明，它的意義和作用能夠照耀法界眾生的心，隨著他們各自的情況，示現各種變化，使他們能夠修習隨分的善根。所以說『令修善根隨念示現等』，《新論》稍有不同，但意義沒有超出這個範圍。
論：『所言不覺至分離本覺』 解釋：接下來顯示不覺。其中有三個部分。首先說明根本不覺，其次顯示枝末不覺，最後總結枝末歸於根本。也可以分為三個部分：首先說明不覺的本體，其次顯示不覺的相狀，最後總結相狀與本體的關係。在第一部分中又有兩個部分：首先依靠覺悟來形成迷惑，然後依靠迷惑來顯示覺悟。在第一部分中又分為三個部分，即法、比喻、合。這裡是最初的法。『所言等者』，首先總括地提出不覺的名稱。『謂不如等者』，其次顯示不覺是依靠覺悟而存在的。『念無已下』，最後顯示離開覺悟就沒有別的不覺。其次的三句，『謂不如實知者』，就是能夠迷惑的無明。『如』是稱合，『實』是真實，指真實真如法。『一者』就是所迷惑的法。真如本體唯一無二，沒有念頭，這叫做『一』。而有了念頭，就是由迷惑所形成的八識心。意思是說，真如本體唯一，能夠迷惑的無明不符合真實的知見，而有了虛妄的念頭。
【English Translation】 English version: Explanation: 'Conditioned-perfuming Mirror' marks its name. Because it relies on vast external perfuming, it is called 'Conditioned'. Causing sentient beings to generate virtuous minds, it is called 'Perfuming'. Being able to generate virtuous Dharma shadows, it is likened to a 'Mirror'. It means that this characteristic (referring to Buddha-nature) becomes the Great Perfect Mirror Wisdom when it is liberated from the entanglements of afflictions. Being able to generate vast functions, it serves as a condition to perfume the minds of sentient beings, causing them to generate aversion and joy, etc. This is called 'Conditioned-perfuming'. These numerous virtuous practices are shadows of the Buddha's wisdom, so it is said that the Buddha's wisdom can be likened to a mirror. Therefore, the Buddhabhumi Sutra says: 'The Great Perfect Mirror Wisdom is able to generate shadows of all virtuous Dharmas of sentient beings.' Why does it only manifest shadows of virtuous Dharmas? Because non-virtuous things, like darkness, are not conditions that images can arise from. If we speak of the Dharmakaya (Dharmakāya), pervading the Dharma Realm (Dharma-dhātu), manifesting various transformations, it can also be called space. Therefore, the New Treatise says: 'Truly not empty, manifesting vast meaning, pure like a bright mirror in space.' Next, it distinguishes its characteristics. The text is divided into two sections. 'That which relies on the Dharma for liberation' explains the substance of the conditioned-perfuming. 'Illuminating everywhere below' reveals the characteristics of the conditioned-perfuming. Relying on the aforementioned Dharmakaya (Dharmakāya) substance that is liberated from the entanglements of afflictions, it generates vast wisdom and light. Its meaning and function can illuminate the minds of sentient beings in the Dharma Realm (Dharma-dhātu), manifesting various transformations according to their respective situations, enabling them to cultivate virtuous roots according to their capacity. Therefore, it says 'Enabling the cultivation of virtuous roots, manifesting according to thoughts, etc.' The New Treatise is slightly different, but the meaning does not exceed this scope.
Treatise: 'What is said about non-awakening to separation from original awakening' Explanation: Next, it reveals non-awakening. There are three parts to it. First, it explains fundamental non-awakening, second, it reveals branch-end non-awakening, and finally, it summarizes the branch-ends returning to the root. It can also be divided into three parts: first, explaining the substance of non-awakening; second, revealing the characteristics of non-awakening; and finally, summarizing the relationship between characteristics and substance. In the first part, there are two parts: first, relying on awakening to form delusion; and then, relying on delusion to reveal awakening. In the first part, there are three parts, namely Dharma, metaphor, and combination. Here is the initial Dharma. 'What is said, etc.' first generally presents the name of non-awakening. 'That which is not like, etc.' second, reveals that non-awakening exists relying on awakening. 'Thought without already below' finally reveals that without awakening, there is no separate non-awakening. The next three sentences, 'That which is not truly knowing' is the ignorance that can delude. 'Like' is conforming, 'True' is reality, referring to the true Suchness Dharma (Tathatā-Dharma). 'One' is the Dharma that is deluded. The Suchness substance is unique and without duality, without thoughts, this is called 'One'. And having thoughts is the eight consciousnesses formed by delusion. It means that the Suchness substance is unique, the ignorance that can delude does not conform to true knowledge, and there are false thoughts.
妄八識之念。故名無明。然此無明離真無體。故言念無自性不離本覺。
論。猶如迷人至則無所迷 釋曰。此舉喻也。而新論言。迷無自相不離於方者。但語前後而意無別。
論。眾生亦爾至則無不覺 釋曰。此法合也。本覺真如如正方所。根本不覺似能迷心。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。問為此本覺體自不覺為別無明名為不覺。此第有義。無別不覺。覺體自迷說為不覺。豈別無明異於本覺。如睡與寤體性無差。若互無者。常無寤睡。由無別故寤睡更起。若各別者則於一人亦睡亦寤。不應正理。覺不覺性當知亦然。若覺不覺互無性者。既無起妄亦無返迷。由覺不覺體無別故。自迷流轉。自悟歸源。若各別者。則一眾生半迷半悟。不應道理。由無別故。是故論言念無自相不離本覺。由此經說闇與明合。有義。此說理深乖返。覺名應互失故。起染歸源應無定故。覺與不覺性各異故。如苦與樂性不同故。若斷無明。覺便斷故。說無明緣動性。因緣同體理不聞故。覺體便應自能動故。風與海水喻不齊故。故前所說理必不成。應說二義。其體非一。斷滅無明顯法身故。自性凈心因無明動。能動所動體非一故。能薰香臭與所熏法能熏所熏亦非一故。真妄本來性非染凈。由別緣熏成
【現代漢語翻譯】 現代漢語譯本 妄八識之念，故名無明（avidyā，對事物真相的迷惑和無知）。然而，這無明離開真如（tathatā，事物的真實本性）便沒有自體。所以說念無自性，不離本覺（prakṛti-prabhāsvara-citta，原始的、光明的覺性）。
論：猶如迷路之人到達目的地則無所迷惑。 釋曰：這是舉例說明。而新論說：『迷惑沒有自相，不離於方』，只是語句前後不同，意思沒有區別。
論：眾生也是如此，到達覺悟則無不覺悟。 釋曰：這是將法理結合起來。本覺真如如同正方的位置，根本不覺類似於能迷惑的心，業等動念就像邪方。如同離開正東沒有別的邪西，所以說如果離開覺性，就沒有不覺悟。問：這本覺的本體是自己不覺悟，還是有別的無明叫做不覺悟？這裡有一種觀點，沒有別的『不覺』。覺悟的本體自己迷惑，就說是『不覺』。難道有別的無明異於本覺嗎？如同睡眠和清醒，本體性質沒有差別。如果互相沒有，就常常沒有清醒和睡眠。因為沒有區別，所以清醒和睡眠交替產生。如果各自不同，那麼在一個人身上也會同時存在睡眠和清醒，這不合道理。覺悟和不覺悟的性質，應當知道也是這樣。如果覺悟和不覺悟互相沒有性質，既然沒有產生虛妄，也沒有返回迷途。因為覺悟和不覺悟本體沒有區別，所以自己迷惑而流轉，自己覺悟而回歸本源。如果各自不同，那麼一個眾生就會一半迷惑一半覺悟，這不合道理。因為沒有區別，所以論中說念沒有自相，不離本覺。因此經中說黑暗與光明結合。有一種觀點認為，這種說法道理太深，違背了返回本源的原則。覺悟的名稱應該互相失去，產生染污迴歸本源應該沒有定準，覺悟和不覺悟的性質各自不同，如同痛苦和快樂性質不同。如果斷滅無明，覺悟也就斷滅了。說無明緣起動性，因緣和同體這個道理沒有聽說過，覺悟的本體就應該自己能夠動。風和海水的比喻不恰當。所以前面所說的道理必定不能成立。應該說兩種意義，它們的本體不是一個。斷滅無明才能顯現法身（Dharmakāya，佛的法性之身），自性清凈的心因為無明而動，能動和所動本體不是一個，能薰染香臭和所薰染的法，能薰染和所薰染也不是一個。真如和妄念本來性質不是染污和清凈，因為不同的緣起薰染而形成。
【English Translation】 English version Deluded thoughts of the eighth consciousness are called ignorance (avidyā). However, this ignorance has no substance apart from true reality (tathatā). Therefore, it is said that thought has no self-nature and is inseparable from original enlightenment (prakṛti-prabhāsvara-citta).
Treatise: It is like a lost person who, upon arriving at their destination, is no longer lost. Explanation: This is an analogy. And the new treatise says: 'Delusion has no self-nature and is inseparable from direction,' but the wording is different before and after, and the meaning is the same.
Treatise: Sentient beings are also like this; upon reaching enlightenment, there is no non-enlightenment. Explanation: This is combining the principle with the phenomenon. Original enlightenment, true reality, is like the position of a true square. Fundamental non-enlightenment is similar to a mind that can be deluded. Karmic thoughts are like a crooked square. Just as there is no crooked west apart from true east, it is said that if one departs from the nature of enlightenment, there is no non-enlightenment. Question: Is the substance of this original enlightenment itself non-enlightened, or is there another ignorance called non-enlightenment? Here is one view: there is no other 'non-enlightenment.' The substance of enlightenment itself is deluded, and this is called 'non-enlightenment.' Is there another ignorance different from original enlightenment? Just as there is no difference in the nature of sleeping and waking. If they did not exist mutually, there would be no waking or sleeping. Because there is no difference, waking and sleeping arise alternately. If they were different, then one person would be both sleeping and waking at the same time, which is not reasonable. The nature of enlightenment and non-enlightenment should be understood in the same way. If enlightenment and non-enlightenment have no mutual nature, then since there is no arising of delusion, there is no returning from delusion. Because the substance of enlightenment and non-enlightenment is not different, one is deluded and transmigrates, and one is enlightened and returns to the source. If they were different, then one sentient being would be half deluded and half enlightened, which is not reasonable. Because there is no difference, the treatise says that thought has no self-nature and is inseparable from original enlightenment. Therefore, the sutra says that darkness and light combine. One view is that this statement is too profound and violates the principle of returning to the source. The names of enlightenment should be mutually lost, and there should be no certainty in the arising of defilement and returning to the source. The natures of enlightenment and non-enlightenment are different, just as the natures of suffering and happiness are different. If ignorance is extinguished, enlightenment will also be extinguished. It is said that ignorance arises from the nature of movement, and the principle of cause and condition being of the same substance has not been heard. The substance of enlightenment should be able to move itself. The analogy of wind and seawater is not appropriate. Therefore, the principle stated earlier cannot be established. Two meanings should be stated: their substances are not one. The Dharma body (Dharmakāya) is revealed by extinguishing ignorance. The mind of self-nature purity moves because of ignorance. The substance of that which can move and that which is moved is not one. That which can perfume with fragrance or foulness and that which is perfumed are also not one. True reality and delusion are not originally defiled or pure, but are formed by the perfuming of different conditions.
染凈故。不相離故名不離覺。非覺不覺定同一體。故下論說。若如來藏體有妄法而使證參永息妄者。則無是處。由新經說燈破闇喻。有義。二說理皆不成。定一定異外道見故。無明非壞非不可壞。由與本覺非一異故。此所舉喻水相風相隨轉微塵非一異故。各取一邊皆當所難。合二說者義方具足。前所引文依一義。故覺不覺非一非異。
論。以有不覺至自相可說 釋曰。此依迷顯覺也。以有不覺妄想等者。此明妄有起凈之功。若離不覺之心等者。此明真有待妄之義。良以依真之妄方能顯真。隨妄之真還待妄顯。略說雖然。而廣說者無明熏真所起分別。由此妄想能知名義故。對此妄說真覺名。然其真覺名體其真妄相待立名。直就真體都無名相。若離不覺無所待故無顯說真覺自相故。下文云。染法凈法悉皆相待。無相可說。此中意說。若離所待能待亦無能所寂靜。終不可說覺與非覺。故楞伽偈云。遠離覺所覺。
論。複次不覺至相應不離 釋曰。次明枝末于有二。先明細相。后顯粗相。初中亦二。總標。別釋。此初也。無明為體本。三細為相末。不相離故名為相應。非謂王所相應之義。是不相應三染心故。無明起妄。妄起無明。是故名為相應不離。此及六粗先作二釋然後消文義方明著。一約喻顯意。二就識明相
【現代漢語翻譯】 現代漢語譯本：因為染和凈的緣故。因為不互相分離的緣故，所以叫做不離覺。不是覺也不是不覺，必定是同一本體。所以下面的論述說，如果如來藏（Tathagatagarbha）的本體有虛妄的法，而使得證悟參與並永遠止息虛妄，那麼就沒有這個道理。因為新的經典說了燈破除黑暗的比喻。有一種觀點認為，這兩種說法在理上都不成立。因為斷定為一或異是外道的見解。無明（avidya）不是可以破壞的，也不是不可以破壞的，因為它與本覺（original enlightenment）不是一體也不是異體。這裡所舉的比喻是水相和風相隨著微塵而轉動，不是一體也不是異體。各自取一邊都會遇到困難。把兩種說法合起來，意義才完備。前面所引用的經文依據的是一種意義，所以覺和不覺不是一體也不是異體。
論：因為有不覺以至於自相可以述說。釋：這是依據迷惑來顯現覺悟。因為有不覺、妄想等等，這是說明虛妄有生起清凈的功用。如果離開不覺的心等等，這是說明真有依賴虛妄的意義。確實是因為依賴真而產生的虛妄才能顯現真，隨著虛妄的真還要依賴虛妄來顯現。簡略地說雖然如此，而廣說就是無明薰染真如所產生的分別。由此妄想能夠知名義，所以針對這種虛妄而說真覺之名。然而真覺的名和體，它的真和妄是互相依賴而立名的。直接就真如本體來說，都沒有名相。如果離開不覺，因為沒有所依賴的，所以沒有可以顯說真覺的自相。下面的經文說，染法和凈法都互相依賴，沒有自相可以述說。這裡的意思是說，如果離開所依賴的，能依賴的也就沒有了，能所都寂靜，最終無法述說覺與非覺。所以《楞伽經》（Lankavatara Sutra）的偈頌說，遠離覺和所覺。
論：再次，不覺以至於相應不離。釋：再次說明枝末，在於有二。先說明細相，后顯現粗相。最初之中也有二，總標，別釋。這是最初。無明為本體，三細為相末。因為不互相分離的緣故，所以叫做相應。不是說國王和臣子相應的意義，是不相應的三染心。無明生起虛妄，虛妄生起無明，所以叫做相應不離。這三細和六粗，先做兩種解釋，然後消解經文，意義才明顯。一是借用比喻來顯現意義，二是就識來闡明相。
【English Translation】 English version: Because of defilement and purity. Because they are not separate, it is called 'non-separation from awareness'. Neither awareness nor non-awareness, it must be the same essence. Therefore, the following treatise says, 'If the Tathagatagarbha (Womb of the Thus-Come One) has false dharmas that allow enlightenment to participate in and permanently cease falsehood, then there is no such reason.' Because the new sutra speaks of the analogy of a lamp dispelling darkness. One view holds that both arguments are untenable in principle. Because determining one or different is the view of externalists. Ignorance (avidya) is neither destructible nor indestructible, because it is neither identical nor different from original enlightenment. The analogy used here is that the water phase and wind phase move with the dust particles, neither identical nor different. Taking either side alone will encounter difficulties. Combining the two views makes the meaning complete. The previously quoted text is based on one meaning, so awareness and non-awareness are neither identical nor different.
Treatise: Because there is non-awareness, the self-nature can be spoken of. Commentary: This relies on delusion to reveal enlightenment. Because there is non-awareness, false thoughts, etc., this explains that falsehood has the function of generating purity. If one departs from the mind of non-awareness, etc., this explains that truth has the meaning of relying on falsehood. Indeed, it is because the falsehood arising from reliance on truth can reveal truth, and the truth that follows falsehood still relies on falsehood to be revealed. Although it is briefly stated, the extensive explanation is that discrimination arises from ignorance perfuming the true nature. Because these false thoughts can know names and meanings, the name of true awareness is spoken of in response to this falsehood. However, the name and essence of true awareness, its truth and falsehood, are established in mutual dependence. Directly speaking of the true essence, there are no names or forms. If one departs from non-awareness, because there is nothing to rely on, there is no self-nature of true awareness that can be manifestly spoken of. The following text says, 'Defiled dharmas and pure dharmas all depend on each other, and there is no self-nature that can be spoken of.' The meaning here is that if one departs from what is relied upon, what relies is also gone, and both the able and the relied upon are still, and ultimately awareness and non-awareness cannot be spoken of. Therefore, the verse in the Lankavatara Sutra says, 'Far from awareness and what is aware of.'
Treatise: Furthermore, non-awareness leads to corresponding non-separation. Commentary: Furthermore, the branches and ends are explained, in two aspects. First, the subtle aspects are explained, and then the coarse aspects are revealed. Within the first, there are also two aspects: general statement and specific explanation. This is the first. Ignorance is the essence, and the three subtle aspects are the ends of the phenomena. Because they are not separate from each other, it is called corresponding. It is not the meaning of the king and his ministers corresponding, but the three defiled minds that do not correspond. Ignorance arises from falsehood, and falsehood arises from ignorance, so it is called corresponding and non-separate. These three subtle and six coarse aspects will first be explained in two ways, and then the meaning of the text will be clarified. First, use analogy to reveal the meaning, and second, use consciousness to explain the characteristics.
。初說意者。本覺真如其猶凈眼。熱翳之氣如本無明。翳與眼合動彼靜眼。業識亦爾。由凈眼動故病眼生。能見相亦爾。病眼外視即有空花。境界相亦爾。以有花境分別好惡。智相亦爾。由此分別堅執不改。相續相亦爾。領順違相起愛憎心。執取相亦爾。隨其苦樂立名計著。名字相亦爾。既生貪嗔爭而相擊。起業相亦爾。被捉送官有所囚繫。業系苦相亦爾。長眠生死而不能脫。皆由根本無明力也。約識辨相。略敘三釋。有義。染心是前七識。此屬七識有通有別。通謂九相皆屬七識故初業相即自體分。其能見相即諸見分。第三現相即是相分。緣境執法故名智相。執相常流名相續相。依法執我名執取相。由執起名名計名字相。依起惑業名起業相。由業招報名業系苦相。別而言之。業屬第七。依無明動成妄念故。轉屬第六。依第七根轉緣外故。現屬五識。隨其五塵對至現故。智識即是邪智故。相續即是諸識。我執多執常故。執取相者即是諸識。領納受蘊。計名字相即是諸識。取像想蘊。起業相者即是諸識。思數行蘊。業系苦相是五趣。果即是色蘊。故此粗細九種妄心是前七識。今知九相非是黎耶。有二證故知唯七識。一由二和方名黎耶。此中生滅是前七識。其不生滅是如來藏。融同一體是黎耶識。既此九種是唯生滅。非二和
【現代漢語翻譯】 現代漢語譯本： 最初解釋『意』（指心意、意識）時，本覺真如（根本的覺悟，真實如常的本性）就像清凈的眼睛。熱病產生的眼翳之氣，就像本無明（根本的迷惑）。眼翳與眼睛結合，擾動了那清凈的眼睛，業識（由行為產生的意識）也是如此。由於清凈的眼睛被擾動，所以產生了病眼，能見之相也是這樣。病眼向外看，就看到了空花（虛幻的景象），境界相（所感知的外部世界）也是這樣。因為有了花境，就分別好壞，智相（分別判斷的智慧）也是這樣。由此分別而固執己見，不肯改變，相續相（持續不斷的意識流）也是這樣。領受順境或逆境，生起愛憎之心，執取相（抓住不放的心理狀態）也是這樣。隨著苦樂感受，建立名稱並加以執著，名字相（給事物命名的行為）也是這樣。既然產生了貪婪和嗔恨，就爭鬥而互相攻擊，起業相（開始造作行為）也是這樣。被捉拿送官，受到囚禁束縛，業系苦相（由行為導致的痛苦）也是這樣。長久地沉睡在生死輪迴中而不能解脫，這都是由於根本無明的力量啊。 關於通過『識』（意識）來辨別諸相，簡略地敘述三種解釋。有一種觀點認為，染心（被污染的心）是前七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）。這屬於七識，有共通之處，也有區別之處。共通之處在於，九相都屬於七識，所以最初的業相就是自體分（自身的一部分），能見之相就是諸見分（各種見解），第三個現相就是相分（外在的現象）。緣取外境並執著於法，所以叫做智相。執著于外相併使其持續不斷，叫做相續相。依靠法來執著於我，叫做執取相。由於執著而產生名稱，叫做計名字相。依靠這些產生迷惑和行為，叫做起業相。由行為招致報應，叫做業系苦相。區別而言，業屬於第七識（末那識），因為依附於無明的擾動而產生妄念。轉而屬於第六識（意識），因為依靠第七識的根源而向外攀緣。現相屬於前五識（眼識、耳識、鼻識、舌識、身識），隨著五塵（色、聲、香、味、觸）的對境而顯現。智識就是邪智。相續就是諸識，因為我執大多執著于常。執取相就是諸識，領納受蘊（感受）。計名字相就是諸識，取像想蘊（想像）。起業相就是諸識，思數行蘊（思維和行為）。業系苦相是五趣（地獄、餓鬼、畜生、人、阿修羅），果報就是色蘊（物質）。所以這粗細九種妄心是前七識。現在知道九相不是阿賴耶識（第八識），因為有兩個證據可以證明唯有七識。一是由於二和（兩種因素和合）才叫做阿賴耶識，這裡生滅的是前七識，不生滅的是如來藏（佛性），融合成一體的是阿賴耶識。既然這九種相都是生滅的，不是二和。
【English Translation】 English version: Initially explaining 『意』 (yi, meaning intention, consciousness), the 本覺真如 (běnjué zhēnrú, Original Enlightenment True Thusness) is like a pure eye. The 熱翳之氣 (rè yì zhī qì, hot haze-like energy) caused by fever is like 本無明 (běn wúmíng, Original Ignorance). When the haze combines with the eye, it disturbs the pure eye. 業識 (yèshì, karma consciousness) is similar. Because the pure eye is disturbed, a diseased eye arises, and the 能見相 (néng jiàn xiāng, the aspect of being able to see) is like this as well. When the diseased eye looks outward, it sees 空花 (kōng huā, empty flowers, illusions), and the 境界相 (jìngjiè xiāng, aspect of the realm of experience) is like this. Because there are flower-like realms, there is discrimination between good and bad, and the 智相 (zhì xiāng, aspect of wisdom) is like this. From this discrimination arises stubborn adherence, unwilling to change, and the 相續相 (xiāngxù xiāng, aspect of continuity) is like this. Receiving favorable or unfavorable circumstances, arising love and hate, and the 執取相 (zhíqǔ xiāng, aspect of grasping) is like this. Following the feelings of suffering and joy, establishing names and clinging to them, and the 名字相 (míngzì xiāng, aspect of names) is like this. Since greed and hatred arise, there is struggle and mutual attack, and the 起業相 (qǐ yè xiāng, aspect of arising karma) is like this. Being arrested and sent to officials, being imprisoned and bound, and the 業系苦相 (yè xì kǔ xiāng, aspect of karmic bondage and suffering) is like this. Long sleeping in the cycle of birth and death without being able to escape, all of this is due to the power of fundamental ignorance. Regarding distinguishing the aspects through 『識』 (shì, consciousness), briefly narrating three explanations. One view is that the 染心 (rǎn xīn, defiled mind) is the first seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness). This belongs to the seven consciousnesses, having both commonalities and differences. The commonality is that the nine aspects all belong to the seven consciousnesses, so the initial 業相 (yè xiāng, karma aspect) is the 自體分 (zìtǐ fēn, self-nature division), the 能見相 (néng jiàn xiāng, aspect of being able to see) is the 諸見分 (zhū jiàn fēn, divisions of various views), and the third 現相 (xiàn xiāng, appearance aspect) is the 相分 (xiāng fēn, object division). Grasping external realms and clinging to dharmas, therefore it is called 智相 (zhì xiāng, wisdom aspect). Clinging to external appearances and making them continuous, it is called 相續相 (xiāngxù xiāng, continuity aspect). Relying on dharmas to cling to self, it is called 執取相 (zhíqǔ xiāng, grasping aspect). Because of clinging, names arise, it is called 計名字相 (jì míngzì xiāng, name-calculating aspect). Relying on these to generate delusion and actions, it is called 起業相 (qǐ yè xiāng, karma-arising aspect). From actions comes retribution, it is called 業系苦相 (yè xì kǔ xiāng, karma-bondage suffering aspect). Differently speaking, karma belongs to the seventh consciousness (末那識, Mònà shì, Manas consciousness), because it relies on the disturbance of ignorance to generate false thoughts. It turns to belong to the sixth consciousness (意識, Yìshì, Mind consciousness), because it relies on the root of the seventh consciousness to climb outward. The appearance aspect belongs to the first five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), appearing with the arrival of the five dusts (色,聲,香,味,觸, sè, shēng, xiāng, wèi, chù, form, sound, smell, taste, touch). The wisdom consciousness is evil wisdom. Continuity is the various consciousnesses, because self-clinging mostly clings to permanence. The grasping aspect is the various consciousnesses, receiving the 受蘊 (shòu yùn, feeling aggregate). The name-calculating aspect is the various consciousnesses, taking the image 想蘊 (xiǎng yùn, perception aggregate). The karma-arising aspect is the various consciousnesses, thinking and counting the 行蘊 (xíng yùn, volition aggregate). The karma-bondage suffering aspect is the five destinies (地獄, 餓鬼, 畜生, 人, 阿修羅, dìyù, èguǐ, chùshēng, rén, āxiūluó, hell, hungry ghost, animal, human, asura), and the result is the 色蘊 (sè yùn, form aggregate). Therefore, these coarse and subtle nine kinds of deluded minds are the first seven consciousnesses. Now we know that the nine aspects are not 阿賴耶識 (Ālài yé shì, Ālàyé consciousness, Alaya consciousness), because there are two proofs to show that there are only seven consciousnesses. One is that it is called 阿賴耶識 (Ālài yé shì, Ālàyé consciousness, Alaya consciousness) because of two combinations (two factors combining), what arises and ceases here are the first seven consciousnesses, what does not arise and cease is the 如來藏 (Rúláizàng, Tathagatagarbha, Buddha-nature), what merges into one body is the 阿賴耶識 (Ālài yé shì, Ālàyé consciousness, Alaya consciousness). Since these nine aspects are all arising and ceasing, they are not two combinations.
合故非黎耶。二以阿黎耶識說有無明。不覺而起。能見現能取境界起念相續說為意等。既依黎耶說有無明。不覺而起方是業等故。業識等是前七識。有義。前說不應正理。乖此論等諸教理故。經說真現分別事識。即應經有重言失故。論說現識一切時起。若是前七。應間斷故。說阿賴耶現一切境。現屬七識。違諸教故。所現境用既屬七識。賴耶應無現境義故。識三細相名不相應。若是七識染相應故。又應業識非佛地斷。許是七識菩薩知故。更有諸過。不能廣舉。故知九相通顯八識。謂前三細定屬梨耶。後有三分故說三細相。義如下說。若爾黎耶應唯生滅。業等唯是生滅心故。答。實由二義方成梨耶。義如前說。此偏舉故。以彼六粗是七識故。故說境緣復生六相。亦即經說。于藏識海境風所動七識。波浪轉。于中智相是末那識。經說。六識及心法智如是七法剎那不住以住。以此末那創有惠數執我我所得此名。故其相續相即是意識。論自說云。言意識者即相續識。依諸凡夫取著轉深名意識故。余是四蘊。義如前說。若爾末那應緣外境。便與經論所說相違。答。許緣六塵不違教理。金鼓經說。眼根受色乃至意根分別諸法。大乘意。根即是末那。能緣諸境。不違經故。如對法論十分別中相顯現分別者謂六識身及意于器世界所受用
【現代漢語翻譯】 現代漢語譯本 問：如果這樣，那麼『和合』（saṃghāta）的意義就不成立了。因為阿黎耶識（ālayavijñāna，藏識）的存在是爲了說明無明（avidyā，對事物真相的迷惑）的。無明在不覺（ajñāna，缺乏覺知）中產生，能夠看見並獲取境界，從而產生念頭相續，這被稱為意（manas）等等。既然依據阿黎耶識來說明無明，那麼在不覺中產生的才是業（karma）等等。因此，業識等等是前七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）。 答：某種觀點認為，之前的說法是不正確的，因為它違背了此論和其他教理。經中說『真現分別事識』，如果這樣，那麼經文就存在重複的錯誤。論中說『現識一切時起』，如果是前七識，那麼應該有間斷。說阿賴耶（ālayavijñāna）顯現一切境，如果『現』屬於七識，那麼就違背了各種教義。如果所顯現的境界作用屬於七識，那麼阿賴耶就應該沒有顯現境界的意義。識的三細相（三類微細的現象）的名稱也不相應，如果是七識，那麼就與染污相應。而且，業識不應該在佛地（buddhabhūmi，成佛的境界）被斷除，因為它被認為是菩薩所知的七識。還有很多過失，不能一一列舉。因此，要知道九相（九種相狀）普遍地顯示了八識（阿賴耶識）。所謂前三細一定屬於阿黎耶識，後面有三分，所以說三細相，意義如下所述。 問：如果這樣，那麼阿黎耶識應該只是生滅法（anitya，無常）。業等等只是生滅心（無常的心）的緣故。 答：實際上是由兩種意義才能構成阿黎耶識，意義如前所述。這裡只是偏重地舉例說明。因為那六粗（六種粗顯的現象）是七識的緣故。所以說『境緣復生六相』，也就是經中所說：『在藏識海（ālayavijñānasāgara）中，由於境界風的擾動，七識的波浪轉動。』其中，智相（jñānalakṣaṇa，認知的相狀）是末那識（manas）。經中說：『六識以及心法智，這七法剎那不住而住。』以此末那開始有慧數（dhīsaṃkhyā，智慧的計數），執著於我（ātman）和我所（ātmanīya），這被稱為末那。因此，它的相續相就是意識（vijñāna）。論中自己說：『所謂意識，就是相續識。』依據各種凡夫的執著而轉深，稱為意識。其餘的是四蘊（skandha，色、受、想、行），意義如前所述。 問：如果這樣，那麼末那應該緣于外境，這就與經論所說的相違背了。 答：允許緣於六塵（ṣaḍviṣaya，色、聲、香、味、觸、法），不違背教理。《金鼓經》說：『眼根（cakṣurindriya）感受色（rūpa），乃至意根（manasindriya）分別諸法（dharma）。』大乘（mahāyāna）認為，意根就是末那，能夠緣于各種境界，不違背經文。如《對法論》（Abhidharmasamuccaya）的十分別中，『相顯現分別』指的是六識身（ṣaḍvijñānakāya）以及意（manas）對於器世界（bhājanaloka）所受用。
【English Translation】 English version Question: If so, then the meaning of 'saṃghāta' (combination, aggregation) is not established. It is because the existence of Ālayavijñāna (storehouse consciousness) is to explain the arising of avidyā (ignorance, delusion about the true nature of things). Avidyā arises from ajñāna (lack of awareness), able to see and grasp objects, thereby generating a continuous stream of thoughts, which is called manas (mind) and so on. Since avidyā is explained based on Ālayavijñāna, then what arises from ajñāna is karma (action) and so on. Therefore, karmavijñāna (action consciousness) and so on are the first seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness). Answer: Some argue that the previous statement is incorrect because it contradicts this treatise and other teachings. The sutra says 'true manifestation distinguishing consciousness,' if so, then there would be a repetition error in the sutra. The treatise says 'manifestation consciousness arises at all times,' if it were the first seven consciousnesses, then there should be interruptions. Saying that Ālaya (Ālayavijñāna) manifests all objects, if 'manifestation' belongs to the seven consciousnesses, then it contradicts various teachings. If the function of the manifested objects belongs to the seven consciousnesses, then Ālaya should have no meaning of manifesting objects. The names of the three subtle aspects (three kinds of subtle phenomena) of consciousness are also not corresponding, if it were the seven consciousnesses, then it would be associated with defilement. Moreover, karmavijñāna should not be eliminated in Buddhahood (buddhabhūmi, the state of enlightenment), because it is considered the seven consciousnesses known by Bodhisattvas. There are many other faults that cannot be listed one by one. Therefore, it should be known that the nine aspects (nine kinds of appearances) universally reveal the eight consciousnesses (Ālayavijñāna). The so-called first three subtle aspects certainly belong to Ālayavijñāna, and there are three parts later, so it is said to be the three subtle aspects, the meaning is as described below. Question: If so, then Ālayavijñāna should only be anitya (impermanent). It is because karma and so on are only impermanent minds. Answer: In reality, it is by two meanings that Ālayavijñāna can be formed, the meaning is as described earlier. Here it is only an example with emphasis. It is because the six coarse aspects (six kinds of coarse phenomena) are the seven consciousnesses. Therefore, it is said 'objects and conditions again give rise to six aspects,' which is what the sutra says: 'In the ocean of storehouse consciousness (Ālayavijñānasāgara), due to the disturbance of the wind of objects, the waves of the seven consciousnesses turn.' Among them, jñānalakṣaṇa (the aspect of cognition) is manas consciousness. The sutra says: 'The six consciousnesses and the mind, dharma, and wisdom, these seven dharmas abide without abiding for a moment.' With this manas, there begins to be dhīsaṃkhyā (counting of wisdom), clinging to ātman (self) and ātmanīya (what belongs to self), this is called manas. Therefore, its continuous aspect is vijñāna (consciousness). The treatise itself says: 'The so-called consciousness is the continuous consciousness.' Based on the clinging of various ordinary people, it becomes deeper and is called consciousness. The rest are the four skandhas (aggregates, form, feeling, perception, volition), the meaning is as described earlier. Question: If so, then manas should be related to external objects, which contradicts what is said in the sutras and treatises. Answer: It is allowed to be related to ṣaḍviṣaya (six objects, form, sound, smell, taste, touch, dharma), without contradicting the teachings. The Golden Drum Sutra says: 'The eye faculty (cakṣurindriya) experiences rūpa (form), and even the mind faculty (manasindriya) distinguishes dharmas (phenomena).' Mahāyāna (Great Vehicle) believes that the mind faculty is manas, able to be related to various objects, without contradicting the sutras. As in the Abhidharmasamuccaya (Compendium of Abhidharma) in the section on great distinctions, 'the manifestation of aspects and distinctions' refers to the six consciousness bodies (ṣaḍvijñānakāya) and manas in relation to what is experienced in the container world (bhājanaloka).
義所取相中而顯現故。意通緣境。亦不違論意。是意識不共所依。如眼與識得同緣境。由是此中應作比量。意根必與意識同境。是立宗言。以是不共所依必與能依同境如眼等五根。是隨同品言。謂若不同境者必非不共所依如次第滅意根。是隨遠離言。既此比量于理無違。末那遍緣理善成立。不可難言。同能依識緣自體故有自見遍。諸心心所皆證自體。於一心中有諸分故。是故不廢同一所緣。而諸教說不緣外者。以所現境不離現識。末那雖緣不計為外。不妨內緣六塵境相。有義。此說理教相違。唯說末那內緣執我。以是微劣任運一類無窮。別起我所見故。不爾何異第六意識非計內外可令相別。尚非我計我亦非外計外。故說心法智。即此智相是末那者亦非證成。末那心所非唯惠故。惠於心所非初勝故。非自所許四相法故。以諸心所助成心事名心法智。總為第七。非即末那名為智相。不爾本識既未有智。何不說為非心法智。意根分別一切法者。此中意根非末那識。意謂思量。此分別故。即說意識名為意根。意識亦名分別根故。如說眼根能受諸色。豈受相應能受色耶。經說境緣七識浪轉。論兼說意顯現分別。言總意別亦不相違。依本識見而起末那。依本識相別起五識。意識通緣見相而生。不爾諸識便無差別。既所引教不順所宗
【現代漢語翻譯】 現代漢語譯本： 因為義（artha，意義）所取之相（lakshana，特徵）從中顯現的緣故。意根（manas，末那）通達所緣之境（vishaya，對像），也不違背論典的意旨。這是意識（vijnana，識）不共的所依（ashraya，依靠）。如同眼根（caksu，眼）與眼識（caksur-vijnana，眼識）能夠共同緣境一樣。因此，在此處應當作如下比量（anumana，推論）：意根必定與意識同境，這是立宗（paksa，論題）之言。因為是不共的所依，必定與能依（ashrita，所依賴者）同境，如同眼等五根（indriya，感官）。這是隨同品（sapaksa，同類）之言。如果不同境，必定不是不共的所依，如同次第滅（krama-niruddha，相續斷滅）的意根。這是隨遠離（vapaksa，異類）之言。既然這個比量在道理上沒有違背，末那遍緣（sarvatraga，普遍存在）的道理就能很好地成立，不可用『同能依識緣自體（svasamvedana，自證分）』來反駁，因為諸心心所（citta-caitta，心和心所）都證自體，在一心中有諸多分（bhaga，部分）的緣故。所以不妨礙同一所緣（ekalambana，同一對像）。而諸教說『不緣外』，是因為所現之境不離現識（vijnapti，現識）。末那雖然緣（alambana，緣取），但不計為外（bahya，外部），不妨礙內緣（adhyatmika，內部）六塵（sadayatana，六處）境相。 有義認為，這種說法在理和教上是相違背的，只說末那內緣執我（atma-graha，我執），因為它是微劣（durbala，微弱）的、任運（anabhoga，不作意）的、一類（ekarasa，單一）的、無窮（ananta，無盡）的，別起我所見（mamakara-drsti，我所見）的緣故。如果不是這樣，那與第六意識（manovijnana，意識）有什麼不同呢？不是計內外（antar-bahir，內外）可以令其相區別的。尚且不是我計我（atma-samjna，我想），也不是外計外（bahya-samjna，外想）。所以說『心法智（citta-dharma-jnana，心法智）』，即此智相（jnana-lakshana，智慧之相）是末那者，也不能證明成立。因為末那心所（manas-caitta，末那的心所）並非唯有慧（pratibha，智慧）的緣故，慧於心所並非最初殊勝的緣故，並非自所許的四相法（catuh-laksana-dharma，四相法）的緣故。因為諸心所助成心事（citta-krtya，心的作用），名為心法智，總合為第七，並非即末那名為智相。如果不是這樣，本識（alaya-vijnana，阿賴耶識）既然還沒有智，為什麼不說為非心法智呢？ 『意根分別一切法（sarva-dharma，一切法）』者，此中意根非末那識。意謂思量（cintana，思考），因為這種分別的緣故，即說意識名為意根。意識也名分別根的緣故。如說眼根能受諸色（rupa，色），難道是受相應（vedana-samprayukta，與感受相應）能受色嗎？經說境緣七識浪轉（vijnana-vrtti，識的活動），論兼說意顯現分別，言總意別也不相違。依本識見（darsana，見分）而起末那，依本識相（nimitta，相分）別起五識，意識通緣見相而生。如果不是這樣，諸識便沒有差別。既然所引用的教證不順從所宗（svasiddhanta，自宗）。
【English Translation】 English version: Because the characteristics (lakshana) taken by the meaning (artha) are manifested from it. The manas (mind-root) penetrates the objects (vishaya) and does not contradict the meaning of the treatises. This is the uncommon basis (ashraya) of consciousness (vijnana). Just as the eye (caksu) and eye-consciousness (caksur-vijnana) can jointly perceive objects. Therefore, an inference (anumana) should be made here: the manas must share the same object with consciousness, which is the statement of the thesis (paksa). Because it is an uncommon basis, it must share the same object with the dependent (ashrita), like the five sense organs (indriya) such as the eye. This is the statement of the similar instance (sapaksa). If they do not share the same object, it must not be an uncommon basis, like the mind-root that ceases sequentially (krama-niruddha). This is the statement of the dissimilar instance (vapaksa). Since this inference does not contradict reason, the principle of the manas being pervasive (sarvatraga) is well established and cannot be refuted by saying 'the co-dependent consciousness perceives its own nature (svasamvedana)' because all minds and mental factors (citta-caitta) perceive their own nature, and there are many parts (bhaga) in one mind. Therefore, it does not hinder the same object (ekalambana). And the teachings that say 'it does not perceive the external' are because the manifested object is not separate from the present consciousness (vijnapti). Although the manas perceives (alambana), it is not considered external (bahya), and it does not hinder the internal perception (adhyatmika) of the aspects of the six sense objects (sadayatana). Some argue that this statement contradicts reason and scripture, only saying that the manas internally perceives the self-grasping (atma-graha), because it is subtle (durbala), spontaneous (anabhoga), uniform (ekarasa), and infinite (ananta), giving rise to the view of 'mine' (mamakara-drsti). If not, how is it different from the sixth consciousness (manovijnana)? It is not that distinguishing between internal and external (antar-bahir) can differentiate them. It is not even the thought of 'I' (atma-samjna) or the thought of 'external' (bahya-samjna). Therefore, saying 'mind-dharma-wisdom (citta-dharma-jnana),' that is, the aspect of this wisdom (jnana-lakshana) is the manas, cannot be proven. Because the mental factors of the manas (manas-caitta) are not solely wisdom (pratibha), and wisdom is not the most superior among the mental factors, and it is not the four-characteristic dharma (catuh-laksana-dharma) that is self-acknowledged. Because the mental factors assist in the activities of the mind (citta-krtya), they are called mind-dharma-wisdom, collectively the seventh, and the manas is not itself called the aspect of wisdom. If not, since the base consciousness (alaya-vijnana) does not yet have wisdom, why not say it is not mind-dharma-wisdom? Regarding 'the mind-root distinguishes all dharmas (sarva-dharma),' here the mind-root is not the manas-consciousness. 'Mind' means thinking (cintana), and because of this distinction, consciousness is called the mind-root. Consciousness is also called the distinguishing root. Just as saying the eye can receive forms (rupa), is it that the feeling-associated (vedana-samprayukta) can receive forms? The sutra says the waves of the seven consciousnesses turn based on the object-condition (vijnana-vrtti), and the treatise also says the mind manifests distinctions, the general statement and the specific meaning do not contradict each other. The manas arises based on the seeing-aspect (darsana) of the base consciousness, and the five consciousnesses arise separately based on the object-aspect (nimitta) of the base consciousness. Consciousness arises by universally perceiving the seeing-aspect and the object-aspect. If not, the consciousnesses would have no difference. Since the cited teachings do not conform to the proponent's own doctrine (svasiddhanta).
故。所立理依似比量。宗有二過。一違正教。多處唯言有我見故。二違比量。乖不遍緣正比量故。因有二過。一有決定相違過失。違后施設正比量故。二有異品一分轉過。諸共所依亦同境故。由是此中正比量云。有漏意根必不遍緣。自所餘境不共。所依六根之中隨一攝故。如彼有漏意根應不能發無漏意識。理不相應故。又令末那與五色根等無差別。便成大過。使前所說理教相違。故知末那非謂智相。不能分別愛不愛故。應知六粗皆屬事識。下五意中廣顯其義。何故不說末那識者。有二義故略不說之。一義準有故前說賴耶三種細相必有執我末那俱起。故唯識云。隨彼所生彼地所繫。又瑜伽說。賴耶識起必二識相應。又由意識緣外境時。必依末那為根方起。故說六粗分別事識必有末那。義準有故。故粗細中略不說也。二義不便故。無明住地動本凈心令起和合成黎耶識。末那既無此和合義。故三細中而不說之。又由外境牽起事識。末那既無緣外境義故。六粗中亦略不說。由此義故經中但說真識現識分別事識。余義同前。委如下說。
論。云何為三至不離因故 釋曰。次分別釋。于中三細。即分為三。此初也。無明業相者。標其名也。謂由無明心起動故。謂無明即名業相。但是依主非持業釋。依不覺者。釋標中無明也。
【現代漢語翻譯】 現代漢語譯本 因此，所建立的理論依據類似於比量（anumāna，一種推理方法）。宗（pakṣa，論題）有兩個過失：一是違背正教（āgama，聖言量），因為多處經文只說有我見（ātmadṛṣṭi，認為有『我』的見解）；二是違背比量，因為不符合周遍（vyāpti，普遍必然的聯繫）的緣故，不符合正確的比量。因（hetu，理由）有兩個過失：一是有決定相違的過失，因為違背了後面所設立的正確的比量；二是有異品一分轉的過失，因為諸共所依（sādhāraṇa，共同的基礎）也同樣是它的境（viṣaya，對像）。因此，這裡正確的比量是：有漏的意根（manas，意識的根源）必定不能周遍緣（parigraha，完全認知）自身以外的所有境，因為它被包含在不共所依的六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）中的任何一個之中。如同那個有漏的意根，應該不能生起無漏的意識（anāsrava-vijñāna，沒有煩惱的意識），因為道理不相應。又會使得末那（manas，末那識，第七識）與五色根（pañca rūpaskandha，五種色根，即眼、耳、鼻、舌、身）等沒有差別，這樣就成了很大的過失，使得前面所說的道理與教義相違背。所以要知道末那不是指智相（jñānalakṣaṇa，智慧的相），因為它不能分別愛與不愛。應當知道六粗（ṣaḍauḍārika，六種粗顯的現象）都屬於事識（vastu-vijñāna，對事物進行識別的意識），在下面的五意（pañca manasikāra，五種意）中廣泛地顯示了它的意義。為什麼不說末那識呢？有兩個原因所以簡略地不說它。一個原因是依據已有的，因為前面說阿賴耶（ālayavijñāna，阿賴耶識，第八識）的三種細相（trīṇi sūkṣmalakṣaṇa，三種微細的相）必定有執我的末那一起生起。所以《唯識論》（Vijñāptimātratāsiddhi，唯識論）說：『隨彼所生，彼地所繫。』（隨著阿賴耶識所生起，就屬於那個層次。）又《瑜伽師地論》（Yogācārabhūmi-śāstra，瑜伽師地論）說，阿賴耶識生起必定有兩個識相應。又由於意識緣外境時，必定依靠末那作為根源才能生起。所以說六粗分別事識必定有末那，依據已有的道理。所以在粗細之中簡略地不說它。第二個原因是不方便說，因為無明（avidyā，無明）住地（sthiti，住處）動本凈心（prakṛtipariśuddha-citta，本性清凈的心）令其生起和合成為阿賴耶識。末那既然沒有這種和合的意義，所以在三細（trīṇi sūkṣma，三種微細的相）中就不說它。又由於外境牽引生起事識，末那既然沒有緣外境的意義，所以在六粗中也簡略地不說。由於這個原因，經中只說真識（bhūta-vijñāna，真實的意識）、現識（vartamāna-vijñāna，現在的意識）、分別事識（vikalpa-vastu-vijñāna，分別事物的意識）。其餘的意義與前面相同，詳細的在下面說。
論：什麼是三，因為至不離因的緣故？ 釋：接下來分別解釋。其中三細，就分為三。這是最初的。無明業相（avidyā-karma-lakṣaṇa，無明業相），標明它的名稱。意思是由於無明心生起動搖的緣故。意思是無明就叫做業相。但是這是依主釋（tatpuruṣa，一種複合詞的構成方式），不是持業釋（karmadhāraya，一種複合詞的構成方式）。依據不覺者，解釋標明中的無明。
【English Translation】 English version Therefore, the established theory relies on something similar to anumāna (inference). The pakṣa (thesis) has two faults: first, it contradicts āgama (scriptural authority), because many scriptures only mention ātmadṛṣṭi (the view of 'self'); second, it contradicts anumāna, because it does not conform to vyāpti (universal concomitance), and does not conform to correct inference. The hetu (reason) has two faults: first, it has the fault of decisive contradiction, because it contradicts the correct inference established later; second, it has the fault of partially extending to dissimilar instances, because the sādhāraṇa (common basis) is also its viṣaya (object). Therefore, the correct inference here is: the contaminated manas (mind-root) certainly cannot fully comprehend all objects other than itself, because it is included in any one of the six indriyas (sense faculties: eye, ear, nose, tongue, body, and mind) that are uncommon bases. Just like that contaminated manas, it should not be able to generate anāsrava-vijñāna (uncontaminated consciousness), because the reasoning is not consistent. Furthermore, it would make manas (the seventh consciousness) indistinguishable from the five rūpaskandhas (sense organs: eye, ear, nose, tongue, and body), which would be a great fault, causing the previously stated reasoning to contradict the teachings. Therefore, it should be known that manas does not refer to jñānalakṣaṇa (the aspect of wisdom), because it cannot distinguish between love and non-love. It should be known that the six auḍārikas (gross phenomena) all belong to vastu-vijñāna (object-discriminating consciousness), and their meaning is extensively revealed in the following five manasikāras (mental activities). Why is manas-vijñāna (manas consciousness) not mentioned? There are two reasons for briefly omitting it. One reason is based on what is already implied, because it was previously said that the three sūkṣmalakṣaṇas (subtle aspects) of ālayavijñāna (storehouse consciousness) must arise together with the self-grasping manas. Therefore, the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says: 'Depending on where it arises, it belongs to that level.' Also, the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says that when ālayavijñāna arises, it must be accompanied by two corresponding consciousnesses. Furthermore, because when consciousness perceives external objects, it must rely on manas as the root to arise. Therefore, it is said that the six gross object-discriminating consciousnesses must have manas, based on the implied reasoning. So, it is briefly omitted in the discussion of gross and subtle aspects. The second reason is that it is inconvenient to mention, because avidyā (ignorance) residing in its sthiti (abode) stirs the prakṛtipariśuddha-citta (naturally pure mind), causing it to arise and combine to form ālayavijñāna. Since manas does not have this meaning of combination, it is not mentioned in the three subtle aspects. Also, because external objects draw forth object-discriminating consciousness, and manas does not have the meaning of perceiving external objects, it is also briefly omitted in the six gross aspects. For this reason, the scriptures only mention bhūta-vijñāna (true consciousness), vartamāna-vijñāna (present consciousness), and vikalpa-vastu-vijñāna (discriminating object consciousness). The remaining meanings are the same as before, and will be explained in detail below.
Question: What are the three, because of the reason of 'reaching without separation'? Answer: Next, explain them separately. Among the three subtle aspects, they are divided into three. This is the first. Avidyā-karma-lakṣaṇa (the aspect of ignorance and action) indicates its name. It means that the mind arises and moves due to avidyā (ignorance). It means that avidyā is called the aspect of action. However, this is a tatpuruṣa (dependent determinant compound), not a karmadhāraya (descriptive determinant compound). 'Based on the non-awakened' explains the avidyā in the title.
心動名業者。釋標中業字。業有二義。一動作義。故云依不覺故心動名業。覺則不動者反舉釋成。既始覺時則無動念。是知今動只由不覺。二為因義。故云動即有苦。如得靜時即是涅槃妙果。故知今動則有生死苦患。果不離因者。顯動即苦。動因苦果無別時故。此雖動念而極微細。緣起一相能所不分。故無相論云。問。此識何相何境。答。相及境界不可分別。一體無異。此依黎耶業相說也。
論。二者能見至則無見 釋曰。言能見者。即是轉相。依前業識轉成能見。故言以依動故能見。若性靜門則無能見故。云不動即無見也。反顯能見必依動義。如是轉相雖是能緣。以境微細猶未辨之。如攝論云。意識緣三世境及非三世境。是則可知此識所緣境不可知。境不可知者。以無可知境故。如說十二因緣始不可知義。此依本識轉相說也。
論。三者境界至則無境界 釋曰。境界相者即是現相。依前轉相能現境界。故云依能見故境界妄現。若無分別則無境界。故云離見即無境界。反顯境界必。依此義云。譬如明鏡持諸色像。現識處現亦復如是。此論下釋現識中雲。所謂能現一切境界猶如明鏡現於色像現識亦爾以一切時任運而起常在前等。並依本識現相而說。此之現相尚在本識。何況業轉微細於此而反說在七識中乎。
【現代漢語翻譯】 現代漢語譯本： 心動名為業。解釋標明中的『業』字。『業』有二重含義：一是動作義，所以說因為不覺，心動才名為業；覺悟了就不會動，這是從反面來解釋成就。既然開始覺悟時就沒有動念，可知現在的動念只是因為不覺。二是因的意思，所以說動就有苦。如果得到靜止的時候，就是涅槃（Nirvana，解脫）的妙果。所以知道現在的動就有生死苦患。果不離因，顯示動就是苦，動因和苦果沒有分別的時候。這雖然是動念，但極其微細，緣起一相，能所不分。所以《無相論》（Treatise on the Absence of Characteristics）說：『問：此識（consciousness）是什麼相、什麼境？』答：『相和境界不可分別，一體無異。』這是依據阿賴耶識（Ālaya-vijñāna，藏識）的業相說的。 論：二者能見至則無見。釋曰：所說的『能見』，就是轉相。依靠前面的業識轉成能見，所以說依靠動才能見。如果自性是靜止的，就沒有能見，所以說不動就沒有見。反過來顯示能見必定依靠動。像這樣，轉相雖然是能緣，但因為境界微細，還不能分辨。如《攝論》（Compendium of Determinations）說：意識緣三世境及非三世境。這樣就可以知道此識所緣的境界不可知。境界不可知，是因為沒有可以知的境界。如所說十二因緣（Twelve links of dependent origination）的開始不可知一樣。這是依據本識的轉相說的。 論：三者境界至則無境界。釋曰：境界相就是現相。依靠前面的轉相能顯現境界，所以說依靠能見，境界才虛妄顯現。如果沒有分別，就沒有境界，所以說離開見就沒有境界。反過來顯示境界必定依靠此義。譬如明鏡持諸色像，現識處現也像這樣。此論下面解釋現識中說：『所謂能現一切境界，猶如明鏡現於色像，現識也像這樣，以一切時任運而起，常在前等。』都是依據本識的現相而說。這現相尚且在本識中，何況業轉微細於此，反而說在七識中呢？
【English Translation】 English version: 'Mind's movement is called karma.' Explaining the 'karma' character in the title. 'Karma' has two meanings: first, the meaning of action, hence it is said that because of non-awareness, the mind's movement is called karma; awakening means no movement, which is explained from the opposite perspective. Since there is no movement of thought at the beginning of awakening, it is known that the current movement is only due to non-awareness. Second, it means cause, hence it is said that movement leads to suffering. If one attains stillness, it is the wonderful fruit of Nirvana (Nirvana, liberation). Therefore, it is known that the current movement leads to the suffering of birth and death. The fruit is inseparable from the cause, showing that movement is suffering, and there is no separation between the cause of movement and the fruit of suffering. Although this is a movement of thought, it is extremely subtle, and the arising of conditions is a single aspect, with no separation between the able and the object. Therefore, the 'Treatise on the Absence of Characteristics' (Treatise on the Absence of Characteristics) says: 'Question: What is the characteristic and realm of this consciousness?' Answer: 'The characteristic and realm are inseparable, one entity without difference.' This is based on the karma aspect of the Ālaya-vijñāna (Ālaya-vijñāna, store consciousness). Treatise: 'Secondly, if there is the ability to see, then there is no seeing.' Explanation: What is meant by 'the ability to see' is the transformation aspect. Relying on the previous karma consciousness, it transforms into the ability to see, hence it is said that one can see by relying on movement. If the nature is stillness, then there is no ability to see, hence it is said that no movement means no seeing. This conversely shows that the ability to see must rely on movement. In this way, although the transformation aspect is the able to cognize, it cannot be distinguished because the realm is subtle. As the 'Compendium of Determinations' (Compendium of Determinations) says: 'Consciousness cognizes the realms of the three times and the realms that are not the three times.' Thus, it can be known that the realm cognized by this consciousness is unknowable. The realm is unknowable because there is no knowable realm. As it is said that the beginning of the Twelve Links of Dependent Origination (Twelve links of dependent origination) is unknowable. This is based on the transformation aspect of the fundamental consciousness. Treatise: 'Thirdly, if there is a realm, then there is no realm.' Explanation: The realm aspect is the manifestation aspect. Relying on the previous transformation aspect, it can manifest the realm, hence it is said that by relying on the ability to see, the realm appears falsely. If there is no discrimination, then there is no realm, hence it is said that leaving seeing means no realm. This conversely shows that the realm must rely on this meaning. For example, a bright mirror holds various images, and the manifestation in the present consciousness is also like this. The treatise below explains in the present consciousness: 'What is meant by the ability to manifest all realms is like a bright mirror manifesting images, and the present consciousness is also like this, arising spontaneously at all times, always in front, etc.' All of this is based on the manifestation aspect of the fundamental consciousness. This manifestation aspect is still in the fundamental consciousness, how much more so when karma transforms subtly beyond this, and it is said to be in the seven consciousnesses?
問。此境界相為即是境為是舉境顯能現心。有義。但是所現境界說。依能見境妄現故。又說。離見即無境界。非有別心是所離故。又依轉識說為境界。離轉無別取境心故。又說。不知轉識所現。不說別心是能現故。此三乃是識三分義。次前是見。此相分。故下五意中名現識者。依識所現從識得名。如說相分亦名為心。此亦應爾。故不相違。有義。不然違論說故。此境界相即下現識。不應說是所現境故。既說現識現一切境。不應境界復現境故。說如明鏡現於色像。若唯所現喻不齊故。又說。對至即現五塵。非境對余而現起故。又第三相得名為意。境無依止非意義故。經說境界現識處現。所現能現心境別故。前後諸文說依轉識為境界者。依識體說如說離業即無見相。此亦應爾。故不相違。此文所標境界相者。前後影略互舉見相。謂心心所四分合成業相即是證分。是最微細難知心故。轉相即是識自體分。以是能緣向內見故。現相即是識之見分。能現境界向外見故。所現境界即是相分。所現所取外境相故。前二是內。是識自體依持別故。開之為二。后二是外。是識之用相帶而起合之為一故。於前后互舉見相。非謂第三唯是境界。此等並由根本無明動靜心起成黎耶位。若爾事識應說此三。八識皆有諸心分故。道理實如是。但于細
【現代漢語翻譯】 問：此境界相（bìnɡ jiè xiànɡ，指所認識的對象）為即是境（jìnɡ，客體）為是舉境顯能現心（jǔ jìnɡ xiǎn nénɡ xiàn xīn，通過客體來顯示能呈現的心）。 有義認為，這只是所呈現的境界，因為依賴能見之境而虛妄顯現。又說，離開能見就沒有境界，並非有別的心是所離開的緣故。又依據轉識（zhuǎn shí，轉變意識）說為境界，離開轉識就沒有別的取境之心。又說，不知轉識所現，不說別的心是能呈現的緣故。這三種說法乃是識三分義（shí sān fēn yì，意識的三分含義）。 其次，前面是見分（jiàn fēn，認識的主體），這是相分（xiànɡ fēn，認識的對象）。所以下文五意中名為現識（xiàn shí，顯現的意識）的，是依據意識所現，從意識得名。如同說相分也名為心，這裡也應該如此，所以不相違背。 有義認為，不然，因為違背了論述。此境界相即是下文的現識，不應該說是所呈現的境。既然說現識顯現一切境，不應該境界又顯現境。說如明鏡顯現色像，如果僅僅是所呈現，比喻就不恰當。 又說，對至（duì zhì，相對到達）即顯現五塵（wǔ chén，色、聲、香、味、觸五種感覺對像），不是境對其他而顯現。又第三相（dì sān xiànɡ，第三種相）得名為意（yì，意念），境無依止，不是意義。經書說境界現識處現，所現和能現的心境有區別。 前後諸文說依據轉識為境界的，是依據識體（shí tǐ，意識的本體）說的，如同說離開業（yè，行為）就沒有見相（jiàn xiànɡ，能見之相）。這裡也應該如此，所以不相違背。 此文所標的境界相，前後影略，互相舉出見相。所謂心心所（xīn xīn suǒ，心和心所）四分合成業相（yè xiànɡ，行為的相），即是證分（zhènɡ fēn，證知的部分），是最微細難以知曉的心。 轉相（zhuǎn xiànɡ，轉變的相）即是識的自體分（zì tǐ fēn，自體的部分），因為是能緣（nénɡ yuán，能攀緣）向內見。現相（xiàn xiànɡ，顯現的相）即是識的見分，能顯現境界向外見。所現境界即是相分，所現所取的外部境界相。 前二是內，是識的自體，依持分別。分開為二。后二是外，是識的用，相帶而起，合成為一。所以在前後互相舉出見相，不是說第三唯是境界。這些都是由於根本無明（ɡēn běn wú mínɡ，根本的無知）動靜心起，成就阿賴耶識（ā lài yé shí，第八識）的地位。如果這樣，事識（shì shí，了別事物的意識）應該說這三。八識（bā shí，八種意識）都有諸心分。道理確實是這樣，但在細微處...
【English Translation】 Question: Is this realm-aspect (bìnɡ jiè xiànɡ, the object of cognition) the object (jìnɡ, the objective reality) itself, or is it using the object to reveal the mind that is capable of manifesting (jǔ jìnɡ xiǎn nénɡ xiàn xīn, revealing the mind that can manifest through the object)? Some argue that it is merely the manifested realm, because it falsely appears dependent on the seeing-object. Others say that without seeing, there is no realm, because there is no separate mind that is being separated from. Still others say that it is considered a realm based on the transforming consciousness (zhuǎn shí, transforming consciousness), because without the transforming consciousness, there is no other mind that grasps the object. Yet others say that one does not know what the transforming consciousness manifests, and does not say that a separate mind is capable of manifesting. These three statements are the meaning of the three aspects of consciousness (shí sān fēn yì, the meaning of the three aspects of consciousness). Next, the preceding is the seeing-aspect (jiàn fēn, the subjective aspect of cognition), and this is the object-aspect (xiànɡ fēn, the objective aspect of cognition). Therefore, in the following five meanings, what is called the manifesting consciousness (xiàn shí, manifesting consciousness) is named based on what is manifested by consciousness. Just as the object-aspect is also called mind, this should also be the case here, so there is no contradiction. Some argue that this is not the case, because it contradicts the treatise. This realm-aspect is the manifesting consciousness mentioned below, and should not be said to be the manifested object. Since it is said that the manifesting consciousness manifests all objects, the realm should not manifest the object again. It is said to be like a clear mirror manifesting colors and images; if it were only what is manifested, the analogy would not be appropriate. Furthermore, it is said that when facing (duì zhì, facing and arriving), the five dusts (wǔ chén, the five sense objects: form, sound, smell, taste, and touch) immediately appear, not that the object appears in relation to something else. Also, the third aspect (dì sān xiànɡ, the third aspect) is named intention (yì, intention), because the object has no basis and is not meaning. The scriptures say that the realm appears where the manifesting consciousness appears, and the manifested and the manifesting mind-object are distinct. The preceding and following texts that say that the realm is based on the transforming consciousness are based on the substance of consciousness (shí tǐ, the substance of consciousness), just as it is said that without karma (yè, action), there is no seeing-aspect (jiàn xiànɡ, the aspect of seeing). This should also be the case here, so there is no contradiction. The realm-aspect indicated in this text is abbreviated in the preceding and following sections, mutually citing the seeing-aspect and the object-aspect. The karma-aspect (yè xiànɡ, the aspect of karma) formed by the combination of the four aspects of mind and mental factors (xīn xīn suǒ, mind and mental factors) is the proving-aspect (zhènɡ fēn, the proving aspect), which is the most subtle and difficult-to-know mind. The transforming-aspect (zhuǎn xiànɡ, the transforming aspect) is the self-cognition aspect (zì tǐ fēn, the self-cognition aspect) of consciousness, because it is the able-to-cognize (nénɡ yuán, able to cognize) and sees inward. The manifesting-aspect (xiàn xiànɡ, the manifesting aspect) is the seeing-aspect of consciousness, which is able to manifest the realm and sees outward. The manifested realm is the object-aspect, the external realm-aspect that is manifested and grasped. The first two are internal, being the self-cognition of consciousness, relying on and distinguishing. They are divided into two. The latter two are external, being the function of consciousness, arising with aspects and combining into one. Therefore, the seeing-aspect and the object-aspect are mutually cited in the preceding and following sections, not saying that the third is only the realm. These are all due to the arising of the fundamental ignorance (ɡēn běn wú mínɡ, fundamental ignorance) and the moving and still mind, accomplishing the position of the Ālaya consciousness (ā lài yé shí, the eighth consciousness). If so, the event-consciousness (shì shí, the consciousness that discriminates events) should speak of these three. All eight consciousnesses (bā shí, eight consciousnesses) have all the mind-aspects. The principle is indeed so, but in the subtle...
識破一異執。粗識易知義準有故。如於事識但說相應本識。豈都無相應義。論文巧約影互顯耳。
論。以有境界至生六種相 釋曰。顯細相意以顯粗相。于中有二。初標。后釋。此初也。言境界風所動種種諸識浪騰躍而轉生。新論于境加虛妄言。意欲簡別真如實境。真如既說非是境相。但言境界。是顯妄也。然下六粗束為三對。初之二種依境生執。法執細惑地上斷故。其次二種依執生惑。我執中惑二乘斷故。其後二種依業受果。上品粗惑凡夫知故。
論。云何為六至不愛故 釋曰。別釋六粗。即分為六。此初智相由未無明不了現識所現境相皆是妄現無有體性。創起了別執實染凈。名為分別愛不愛等。謂執染劣起不愛心。若執凈勝起愛分別。故新論言。起愛非愛心。
論。二者相續相至不斷故 釋曰。依前分別愛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受覺。于愛境起苦受覺。數數起念相續現前。此即自體念相續也。
論。三者執取相至心起著故 釋曰。于苦樂境不了虛妄深起取著名執取相。謂即於前相續所念苦樂境上覆深取著領納不捨。故言心起著等。
論。四者計名至名言相故 釋曰。依前顛倒所取境上取分齊相更立名言而生分別。名計名字相。故楞伽
【現代漢語翻譯】 現代漢語譯本 辨析對一種錯誤觀點的執著。粗略地理解容易知道的意義，依據是事物有其存在的原因。例如，對於事識，只說它與本識相應，難道就完全沒有相應的意義了嗎？論文巧妙地用簡略的語言，通過互相映襯來顯明意義。
論：因為有境界，乃至產生六種相。釋：爲了顯明細微的相，先顯明粗略的相。其中分為兩部分，首先是標示，然後是解釋。這是第一部分。所說的境界，是受風所動的種種識浪，騰躍翻滾而產生。新論在『境』字前加上『虛妄』二字，意在區分于真如實境。既然說真如不是境相，那麼只說『境界』，就是爲了顯明虛妄。下面的六種粗相可以歸納為三對。最初的兩種依境界而產生執著，法執是細微的迷惑，在地上菩薩才能斷除。其次的兩種依執著而產生迷惑，我執是中等的迷惑，二乘聖者可以斷除。最後的兩種依業力而承受果報，上品是粗重的迷惑，凡夫都能知道。
論：什麼是六種相？乃至不愛這種相。釋：分別解釋六種粗相，即分為六種。這是第一種，智相，由於沒有無明，不能明瞭現識所顯現的境相，這些境相都是虛妄顯現，沒有實體。最初產生了別執，執著染污和清凈都是真實的，名為分別愛和不愛等等。就是執著染污是低劣的，產生不愛之心；如果執著清凈是殊勝的，就產生愛的分別。所以新論說，產生愛和非愛之心。
論：第二種是相續相，乃至不斷這種相。釋：依據前面分別的愛和非愛之境，而產生苦樂覺念之心，常常相續不斷，所以名為相續相。就是依據前念分別的愛境，產生樂受的覺受；對於不愛的境，產生苦受的覺受。多次產生念頭，相續不斷地顯現。這就是自體念的相續。
論：第三種是執取相，乃至心中產生執著。釋：對於苦樂之境，不能明瞭其虛妄，深深地產生取著，名為執取相。就是對於前面相續所念的苦樂之境，更加深入地取著，領納而不捨棄。所以說心中產生執著等等。
論：第四種是計名字相，乃至名言相。釋：依據前面顛倒所取之境，取其分齊之相，更立名言而產生分別，名為計名字相。所以《楞伽（Laṅkā）》經中說
【English Translation】 English version To discern and refute clinging to a singular, erroneous view. A rudimentary understanding easily grasps the meaning, based on the fact that things have causes for their existence. For example, regarding consciousness of affairs (事識, shì shí), it is only said to be corresponding to the fundamental consciousness (本識, běn shí). Is it that there is absolutely no meaning of correspondence? The treatise skillfully uses concise language, highlighting meanings through mutual reflection.
Treatise: Because there are realms (境界, jìng jiè), up to the arising of six aspects. Explanation: To reveal the subtle aspects, the coarse aspects are revealed first. There are two parts to this: first, the indication; then, the explanation. This is the first part. The so-called realms are the various waves of consciousness stirred by the wind, leaping and turning to arise. The new treatise adds the word 'illusory' (虛妄, xū wàng) before 'realm,' intending to distinguish it from the true and real realm of Suchness (真如, zhēn rú). Since it is said that Suchness is not a realm-aspect, then only speaking of 'realm' is to reveal illusion. The following six coarse aspects can be summarized into three pairs. The first two arise from clinging to realms; attachment to dharma (法執, fǎ zhí) is a subtle delusion, eradicated by bodhisattvas on the grounds (bhūmi). The next two arise from clinging to attachments; attachment to self (我執, wǒ zhí) is a medium delusion, eradicated by śrāvakas and pratyekabuddhas. The last two arise from karma and receiving its results; the superior is a coarse delusion, known by ordinary beings.
Treatise: What are the six aspects? Up to the aspect of non-love. Explanation: Separately explaining the six coarse aspects, they are divided into six. This is the first, the aspect of wisdom (智相, zhì xiàng). Because there is no ignorance (無明, wú míng), one cannot understand the realm-aspects manifested by the present consciousness (現識, xiàn shí). These realm-aspects are all illusory manifestations, without substance. Initially, discriminatory clinging arises, clinging to the reality of defilement and purity, called discrimination of love and non-love, etc. That is, clinging to defilement as inferior, giving rise to a mind of non-love; if clinging to purity as superior, then giving rise to discrimination of love. Therefore, the new treatise says, 'Giving rise to minds of love and non-love.'
Treatise: The second is the aspect of continuity (相續相, xiāng xù xiàng), up to the aspect of non-cessation. Explanation: Based on the previously discriminated realms of love and non-love, the mind of feeling and thought of suffering and joy arises, constantly continuing, hence the name 'aspect of continuity.' That is, based on the previous thought of discriminating the realm of love, the feeling of joy arises; for the realm of non-love, the feeling of suffering arises. Thoughts arise repeatedly, continuously manifesting. This is the continuity of self-thought.
Treatise: The third is the aspect of grasping (執取相, zhí qǔ xiàng), up to the mind giving rise to attachment. Explanation: Regarding the realms of suffering and joy, not understanding their illusion, deeply giving rise to grasping, this is called the aspect of grasping. That is, regarding the previously continuously thought realms of suffering and joy, one further deeply grasps, accepting and not abandoning them. Therefore, it is said that the mind gives rise to attachment, etc.
Treatise: The fourth is the aspect of calculating names (計名字相, jì míng zì xiàng), up to the aspect of names and words. Explanation: Based on the previously inverted realms that are grasped, taking their limited aspects, further establishing names and words, and giving rise to discrimination, this is called the aspect of calculating names. Therefore, the Laṅkāvatāra Sūtra (楞伽, Léng qié) says
云。相名常相隨而生諸妄相。故言依妄分別假名言等也。
論。五者起業至種亦業故 釋曰。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。六者業系至自在故 釋曰。業因既成。依業受果。被業所繫。不得自在。循環受苦。名業系苦。故言依業受果不自在等。
論。當知無明至不覺相故 釋曰。上已廣顯枝末。此即結末歸本。當知無明能生等者。初正結歸。如前九相攝一切染。因本無明迷真而起。故云無明生一切染。以一切染法皆是等。釋苦所以。恐疑染法多種差別如何。根本唯一無明。染法雖多皆是無明之氣。悉是覺之相不異不覺。是故染法皆是不覺。
論。複次覺與至有二種相 釋曰。上來已釋覺不覺義。次明同異。于中有三。初總標。次別名。后辨相。此初也。前已別釋。今將合明故。次前文復更標舉。故云復以覺與不覺。前別明者。令知迷悟升沉有異而生欣厭。今合釋者。令知業幻非定一異而有斷證。故言覺與不覺有二種相。
論。云何為二至二者異相 釋曰。此別名也。染凈齊真曰同。同義可表名相。染凈體殊曰異。有殊狀曰相。何故如是有同異耶。以體從緣故異。攝緣因歸體故同。緣從體同故真如一味。體從緣異故凡
【現代漢語翻譯】 現代漢語譯本：云。『相名』（現象和名稱）常常相隨而生出各種虛妄的現象。所以說，是依據虛妄的分別而建立假名言等。 論。五者，『起業』至『種亦業故』。釋曰：依據前面計度名相的執著心，生起貪等煩惱，發動身口意造作種種業，能招感當來五趣的苦果。這就是煩惱和業是苦的近因。 論。六者，『業系』至『自在故』。釋曰：業因既然形成，就依據業力承受果報，被業力所束縛，不得自在，循環受苦，名為『業系苦』。所以說，是依據業力受果報而不得自在等。 論。當知無明至不覺相故。釋曰：上面已經廣泛地闡釋了枝末，這裡是總結歸於根本。『當知無明能生等者』，首先是正式地總結歸納。如前面所說的九相，總攝一切染污，因根本的無明迷惑真如而生起。所以說『無明生一切染』。『以一切染法皆是等』，解釋苦的原因。恐怕有人懷疑染法多種差別，如何根本唯一是無明？染法雖然多種，都是無明的表現，都是覺的相，不異於不覺。因此，染法都是不覺。 論。複次，覺與至有二種相。釋曰：上面已經解釋了覺與不覺的含義，接下來闡明同異。其中有三點：首先是總標，其次是別名，最後是辨相。這是第一點。前面已經分別解釋，現在將要合起來說明。所以接著前面的文句再次標舉，所以說『復以覺與不覺』。前面分別闡明，是爲了讓人知道迷悟升沉的差異而產生欣喜和厭惡。現在合起來解釋，是爲了讓人知道業和幻並非固定不變的一或異，從而產生斷除和證悟。所以說『覺與不覺有二種相』。 論。云何為二至二者異相。釋曰：這是別名。染凈齊同於真如，稱為『同』，同的意義可以表達名相。染凈的體性不同，稱為『異』，有不同的狀態稱為『相』。為什麼會這樣有同有異呢？因為體性隨順因緣而有差異，攝取因緣歸於體性則相同。因緣從體性而同，所以真如只有一個味道。體性隨順因緣而有差異，所以是凡夫。
【English Translation】 English version: Cloud: 'Phenomena and names' (appearances and designations) often arise together, producing various illusory phenomena. Therefore, it is said that they are based on false discriminations and establish provisional names and so on. Treatise: Fifth, 'arising karma' to 'the seed is also karma'. Explanation: Based on the clinging mind that calculates names and forms, greed and other afflictions arise, motivating body, speech, and mind to create various karmas, which can bring about the suffering results of the five realms in the future. This means that afflictions and karma are the proximate cause of suffering. Treatise: Sixth, 'karma-bound' to 'unfree'. Explanation: Once the karmic cause is formed, one receives the result according to the power of karma, being bound by karma and unable to be free, cyclically experiencing suffering, which is called 'karma-bound suffering'. Therefore, it is said that one receives results according to karma and is not free, and so on. Treatise: Know that ignorance leads to the aspect of non-awakening. Explanation: The branches and leaves have already been extensively explained above, and this is the conclusion returning to the root. 'Know that ignorance can produce, etc.' is the first formal conclusion. As the nine aspects mentioned earlier, they encompass all defilements, arising from the fundamental ignorance that deludes the true nature. Therefore, it is said that 'ignorance produces all defilements'. 'Because all defiled dharmas are, etc.' explains the reason for suffering. Fearing that someone might doubt how the many differences in defiled dharmas can have only one root, which is ignorance, although there are many kinds of defiled dharmas, they are all manifestations of ignorance, all aspects of awakening, not different from non-awakening. Therefore, all defiled dharmas are non-awakening. Treatise: Furthermore, awakening and non-awakening have two aspects. Explanation: The meaning of awakening and non-awakening has already been explained above, and next, the similarities and differences are clarified. There are three points: first, a general statement; second, separate names; and third, distinguishing the aspects. This is the first point. The previous explanations were separate, and now they will be explained together. Therefore, the previous sentences are repeated, so it is said 'furthermore, awakening and non-awakening'. The previous separate explanations were to let people know the differences in delusion and enlightenment, ascent and descent, and to generate joy and aversion. The current combined explanation is to let people know that karma and illusion are not fixed as one or different, thereby generating cessation and realization. Therefore, it is said that 'awakening and non-awakening have two aspects'. Treatise: What are the two aspects, to the second being the aspect of difference. Explanation: This is the separate naming. Defilement and purity being equal to Suchness (真如, Zhenru), is called 'sameness', and the meaning of sameness can express names and forms. The nature of defilement and purity being different is called 'difference', and having different states is called 'aspect'. Why are there such similarities and differences? Because the nature follows conditions and has differences, and taking the conditions back to the nature is the same. Conditions are the same from the nature, so Suchness has only one flavor. The nature follows conditions and has differences, so it is an ordinary person.
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 釋曰。次後辨相。于中有二。初同。后異。同中有三。初舉喻。次法合。后引證。此初也。種種瓦器喻染凈法。皆以微塵而為性相喻染凈法。以真為性。相者體也。亦即是性。非以此中性相言故即說微塵為器之性而說瓦器為塵之相。新論但言皆同出相。即顯此中性相無別。
論。如是無漏至真如性相 釋曰。此法合也。始本二覺名為無漏。本末不覺名曰無明。有用顯現故名為業。而非實有故名為別。染凈雖殊皆真為體。以動真如成此二故。此中相者亦即體性。非謂相望而言性相。新論但言真如相故。
論。是故修多羅至無可見故 釋曰。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。總說雖然。別分別者。本末不覺即真如故。眾生即涅槃不復更滅。本始二覺即真如故。菩提亦本有非新得者。故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。此之二果既性本有非更得故。故言畢竟無得。亦無已下猶是經文。為遣疑難故論具引。謂有難言若諸眾生已涅槃等何不如佛現報化等色身相耶。故此初句釋此義云。法性自體非色可見。如何更能現色相耶。
【現代漢語翻譯】 現代漢語譯本 聖凡二分。因為有聖凡的區分，所以世俗諦的意義才能成立。因為真如只有一個，所以真諦的道理才能存在。覺悟與不覺悟的相同與不同就是這樣。
論：同相者至微塵性相。 釋曰：接下來辨別（體）相。其中有二，先說相同，后說不同。相同之中有三點：首先是舉例，其次是佛法上的結合，最後是引經證明。這是第一點。各種瓦器比喻染凈之法，都以微塵作為它們的體性和表相，比喻染凈之法以真如為體性。『相』就是『體』，也就是『性』。不是因為這裡說了『性相』，就說微塵是瓦器的『性』，而說瓦器是微塵的『相』。《新論》只說『都同樣顯現表相』，就表明這裡『性』和『相』沒有區別。
論：如是無漏至真如性相。 釋曰：這是佛法上的結合。初始的本覺稱為『無漏』，根本和末端的『不覺』稱為『無明』。因為有作用顯現，所以稱為『業』，但並非真實存在，所以稱為『別』。染與凈雖然不同，但都以真如為本體。因為動搖真如才成就了這二者。這裡所說的『相』也就是『體性』，不是相對而言的『性相』。《新論》只說『真如相』。
論：是故修多羅至無可見故。 釋曰：這是引經證明。因為前面說了染凈的相同真相，所以經文依據這個意義說諸眾生本來就已涅槃，獲得菩提等等。總的來說是這樣，但如果分別來說，根本和末端的不覺就是真如，所以眾生就是涅槃，不再需要滅度。本始二覺就是真如，所以菩提也是本來就有的，不是新獲得的。因此，這個涅槃不是等待修習了因才能證得，所以說『不是可以修習的表相』。這個菩提也不是等待生因而產生的，所以說『不是可以造作的表相』。這兩種果實既然本體就存在，不是後來才得到的，所以說『畢竟沒有得到』。『也無』以下仍然是經文，爲了消除疑難，所以論著全部引用。有人會問，如果諸眾生已經涅槃等等，為什麼不像佛那樣顯現報身、化身等色身相呢？所以第一句解釋這個意義說，法性的自體不是有形可見的，怎麼能顯現色相呢？
【English Translation】 English version The division into the holy and the mundane. Because of the distinction between the holy and the mundane, the meaning of conventional truth (世諦, Shìdì) is established. Because True Suchness (真如, Zhēnrú) is one, the principle of ultimate truth (真諦, Zhēndì) exists. Such are the similarities and differences between enlightenment and non-enlightenment.
Treatise: 'The sameness of characteristics extends to the nature of dust particles.' Explanation: Next, we distinguish characteristics. There are two aspects: first, sameness; second, difference. Within sameness, there are three points: first, an analogy; second, a combination with the Dharma; and third, scriptural proof. This is the first point. Various earthenware vessels are analogous to defiled and pure dharmas, all taking dust particles as their nature and characteristics, analogous to defiled and pure dharmas taking True Suchness as their essence. 'Characteristic' is 'essence,' which is also 'nature.' It is not because 'nature and characteristic' are mentioned here that we say dust particles are the 'nature' of earthenware vessels, and earthenware vessels are the 'characteristic' of dust particles. The New Treatise only says 'all similarly manifest characteristics,' which shows that there is no difference between 'nature' and 'characteristic' here.
Treatise: 'Thus, non-outflow (無漏, Wúlòu) extends to the nature and characteristics of True Suchness.' Explanation: This is the combination with the Dharma. The initial and fundamental enlightenment is called 'non-outflow,' and the fundamental and terminal non-enlightenment is called 'ignorance' (無明, Wúmíng). Because there is functional manifestation, it is called 'karma' (業, Yè), but it is not truly existent, so it is called 'difference.' Although defilement and purity are different, they all take True Suchness as their substance. Because the agitation of True Suchness accomplishes these two. The 'characteristic' mentioned here is also 'essence,' not 'nature and characteristic' in a relative sense. The New Treatise only says 'the characteristic of True Suchness.'
Treatise: 'Therefore, the Sutras say, up to 'because there is nothing visible.' Explanation: This is scriptural proof. Because the aforementioned sameness of characteristics of defilement and purity, the Sutras, based on this meaning, say that all sentient beings are originally in Nirvana (涅槃, Nièpán), attain Bodhi (菩提, Pútí), and so on. Generally speaking, it is like this, but if we analyze it separately, the fundamental and terminal non-enlightenment is True Suchness, so sentient beings are Nirvana, and there is no further need for extinction. The initial and fundamental enlightenment is True Suchness, so Bodhi is also originally present and not newly attained. Therefore, this Nirvana is not waiting for cultivation of the causal condition to be realized, so it is said 'not a characteristic that can be cultivated.' This Bodhi is also not waiting for a generative cause to arise, so it is said 'not a characteristic that can be created.' Since these two fruits are inherently present and not obtained later, it is said 'ultimately there is no attainment.' 'Also no' and below are still Sutra verses. To dispel doubts, the treatise quotes them in full. Someone might ask, if all sentient beings are already in Nirvana, etc., why don't they manifest the reward body (報身, Bàoshēn), transformation body (化身, Huàshēn), etc., like the Buddha? Therefore, the first sentence explains this meaning, saying that the self-nature of Dharma-nature is not visible in form, how can it manifest form?
故言亦無色相可見。又復疑雲。若以法性非色可見不現色者。諸佛何故現色相耶。故下諸句釋此義云。彼見諸佛種種色者並隨眾生染幻之心變異所現。非謂不空智性之色。以智真體非可見故。故言而有見色等也。非謂智色不空性者。此文既倒釋乖文耳。
論。異相者至各各不同 釋曰。次顯異相。于中有二。初喻后合。此初也。
論。如是無漏幻差別 釋曰。此法合也。隨染幻差別者。是無明法。以彼無明違平等性。是故其性自有差別。說本無明自性差別。我見愛染等煩惱依無明起差別故。諸無漏法順平等性。直論其性則無差別。但隨染法差別相故。故說本覺性德差別。又由對治彼染差別故。成始覺萬德差別。如是二法雖現業用。皆是真如隨緣顯現。似而無體。通名業幻。
論。複次生滅至意識轉故 釋曰。廣釋立中心生滅竟。次釋因緣。于中有二。先明生滅依因緣義。后釋所依因緣體相。初中亦二。初總標。后別釋。此初也。有義。生滅即是眾生。言因緣者即心意識。心謂黎耶。意謂末那。識謂六識。六皆依意總名意識。生滅眾生依心意識而得生起。故言謂眾生依心意意識轉。有義。此說理極粗淺。心意意識自為生滅。如何說是生滅因緣。若彼眾生名生滅者。此心意識應非生滅。應言生滅。即前
【現代漢語翻譯】 現代漢語譯本 因此說，法性沒有顏色和形相可以看見。又有人懷疑說：『如果因為法性沒有顏色，所以看不見，不顯現顏色，那麼諸佛為什麼會顯現色相呢？』所以下面的句子解釋這個意思說：『他們所見到的諸佛的種種色相，都是隨著眾生被染污的虛幻之心變異所顯現的，並不是說不空的智慧本性的顏色。』因為智慧的真實本體是不可見的。所以說『而有見色等』。並不是說智慧的顏色是不空的本性。這段文字是倒過來解釋，不符合原文的意思。
論：『異相者至各各不同』 釋曰：『接下來顯示異相。其中有兩點。先是比喻，后是合說。這是開始。』
論：『如是無漏幻差別』 釋曰：『這是法合。』隨染幻差別者，是無明法。因為這個無明違背了平等之性，所以它的性質自然有差別。說的是本來的無明自性有差別。我見、愛染等煩惱，都是依靠無明而生起，所以有差別。各種無漏之法順應平等之性，直接說它們的性質就沒有差別。只是隨著染法的差別相，所以說本覺性德有差別。又因為對治那些染污的差別，成就了始覺的萬德差別。像這樣兩種法雖然顯現出作用，都是真如隨著因緣而顯現，看似有卻無實體，統稱為業幻。
論：『複次生滅至意識轉故』 釋曰：『廣泛解釋建立中心生滅之後，接下來解釋因緣。其中有兩點。先是說明生滅依靠因緣的意義，后是解釋所依靠的因緣的本體和相狀。』首先，總的標明。然後，分別解釋。這是開始。』有一種解釋是：生滅就是眾生，所說的因緣就是心意識。心指的是阿賴耶識（Ālaya-vijñāna），意指的是末那識（Manas-vijñāna），識指的是六識。六識都依靠意，總稱為意識。生滅的眾生依靠心意識而得以生起。所以說，所謂的眾生依靠心意意識而運轉。』有一種解釋認為，這種說法非常粗淺。心意意識本身就是生滅的，怎麼能說是生滅的因緣呢？如果這些眾生被稱為生滅，那麼這個心意識應該不是生滅的，應該說生滅就是前面的內容。
【English Translation】 English version Therefore, it is said that the Dharma-nature has no color or form that can be seen. Furthermore, a doubt arises: 'If the Dharma-nature is invisible and does not manifest color because it has no color, then why do the Buddhas manifest forms?' Therefore, the following sentences explain this meaning: 'The various forms of the Buddhas that they see are all manifested by the transformations of the defiled and illusory minds of sentient beings, and do not refer to the color of the non-empty wisdom-nature.' Because the true essence of wisdom is invisible. Therefore, it is said 'and there is seeing of color, etc.' It does not mean that the color of wisdom is the non-empty nature. This passage is an inverted explanation and does not conform to the original meaning.
Treatise: 'Different appearances to each different.' Commentary: 'Next, the different appearances are shown. There are two points in it. First is the metaphor, and then the combination. This is the beginning.'
Treatise: 'Thus, the differences of the un-leaked illusion.' Commentary: 'This is the Dharma combination.' 'The differences that follow the defiled illusion' are the ignorance Dharma. Because this ignorance violates the nature of equality, its nature naturally has differences. It speaks of the original ignorance having differences in its self-nature. The afflictions such as self-view, attachment, and defilement arise relying on ignorance, so there are differences. The various un-leaked Dharmas follow the nature of equality, and directly speaking of their nature, there is no difference. It is only because of the different appearances of the defiled Dharmas that it is said that the original enlightenment nature-virtue has differences. Furthermore, because of counteracting those differences of defilement, the myriad virtues of initial enlightenment are accomplished. Although these two kinds of Dharmas manifest their functions, they are all manifestations of Suchness following conditions, seemingly existing but without substance, and are collectively called karma-illusion.
Treatise: 'Furthermore, arising and ceasing to the turning of consciousness.' Commentary: 'After extensively explaining the establishment of the central arising and ceasing, next, the causes and conditions are explained. There are two points in it. First, the meaning of arising and ceasing relying on causes and conditions is explained, and then the substance and appearance of the causes and conditions relied upon are explained.' First, a general indication. Then, separate explanations. This is the beginning.' One explanation is: 'Arising and ceasing are sentient beings, and the causes and conditions mentioned are mind-consciousness. Mind refers to Ālaya-vijñāna (storehouse consciousness), intention refers to Manas-vijñāna (mind consciousness), and consciousness refers to the six consciousnesses. The six consciousnesses all rely on intention and are collectively called consciousness. Sentient beings of arising and ceasing arise relying on mind-consciousness. Therefore, it is said that so-called sentient beings operate relying on mind-intention-consciousness.' One explanation believes that this statement is very superficial. Mind-intention-consciousness itself is arising and ceasing, how can it be said to be the cause and condition of arising and ceasing? If these sentient beings are called arising and ceasing, then this mind-consciousness should not be arising and ceasing, it should be said that arising and ceasing is the previous content.
七識因緣即是本識種為現。本識中種為生滅因。識體現行為生滅緣。謂諸眾生依本識心有意意識七識生起。故言依心意意識轉。有義。此說理亦未圓。乃說法相大乘義故。即黎耶識自待因緣。應知八識總名生滅。言因緣者。有其三種。一者黎耶心體不守自性。是生滅因。根本無明熏動心體。是生滅緣。依此因緣依此因緣成黎耶識。二者現識心體復起粗識。是生滅因。外妄境界熏起諸識。是生滅緣。依此因緣起六粗相成其事識。三者以前因緣為生滅因。以後因緣為生滅緣。本末相依不相離故粗細镕融唯一心。故依此因緣理方圓。顯諸生滅相。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 釋曰。次下別釋。于中有三。先釋依心。次釋意轉。后意識轉。此初也。上言依心意等轉者。義云何耶。故此釋也。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。依此因緣意意識轉。故言以依黎耶識等。前標文略。但言依心。今此別釋具顯因緣。故說依心及無明也。問。前說依覺有不覺力動靜心體方成黎耶。如何今說識有無明。有義。此中阿黎耶者即是
【現代漢語翻譯】 現代漢語譯本 七識的因緣就是阿賴耶識（Ālaya-vijñāna，根本識）的種子顯現為現實。阿賴耶識中的種子是生滅的因，識的體現和行為是生滅的緣。意思是說，一切眾生依靠阿賴耶識生起意、意識和七識。所以說『依心意意識轉』。有一種解釋認為，這種說法並不圓滿，因為這是法相大乘的義理。也就是說，阿賴耶識自身依賴因緣而生。應當知道，八識總稱為生滅。所說的因緣，有三種：第一，阿賴耶心體不能保持自己的本性，這是生滅的因；根本無明（Avidyā，對事物真相的迷惑）熏動心體，這是生滅的緣。依靠這種因緣，成就阿賴耶識。第二，現識心體再次生起粗顯的識，這是生滅的因；外在虛妄的境界熏起諸識，這是生滅的緣。依靠這種因緣，生起六種粗顯的相，成就事識。第三，以前的因緣作為生滅的因，以後的因緣作為生滅的緣。從根本到末梢相互依存，不相分離，粗細融合爲一體，只有一個心。所以說依靠這種因緣，道理才圓滿，顯現各種生滅的相。聚集而生，成為虛假的，所以叫做眾生。只是依靠心體，所以說『依心』，這個心就是阿賴耶識的自相心。這個虛假的眾生，在同一個心中就有五意和意識生起，所以說『眾生依心意意識轉』。
論：此義云何至說有無明 釋曰：其次下面分別解釋。其中有三部分。先解釋『依心』，再解釋『意轉』，最後解釋『意識轉』。這是第一部分。上面說『依心意等轉』，這個『義』是什麼呢？所以這裡進行解釋。『依阿賴耶識』，是上面所說的『依心』，是生滅的因，也就是阿賴耶識兩種含義中的本覺義。『說有無明』，是生滅的緣，也就是兩種含義中的不覺義。依靠這種因緣，意和意識才得以運轉，所以說『以依阿賴耶識等』。前面標示的文句比較簡略，只說了『依心』，現在這裡分別解釋，詳細地顯明瞭因緣，所以說了『依心及無明』。問：前面說依靠覺悟，有不覺的力量，動靜心體才能成就阿賴耶識。為什麼現在說識中有無明呢？有一種解釋認為，這裡所說的阿賴耶識就是……
【English Translation】 English version The cause and condition of the seven consciousnesses is the manifestation of the seeds in the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness) as reality. The seeds in the Ālaya-vijñāna are the cause of arising and ceasing, and the manifestation and activity of consciousness are the condition of arising and ceasing. This means that all sentient beings rely on the Ālaya-vijñāna to give rise to the mind, the consciousness, and the seven consciousnesses. Therefore, it is said, 'relying on the mind, the consciousness, and the seven consciousnesses, they turn.' One interpretation holds that this statement is not complete, because it is the doctrine of the Dharma-lakṣaṇa (characteristics of phenomena) Mahāyāna. That is, the Ālaya-vijñāna itself depends on causes and conditions to arise. It should be known that the eight consciousnesses are collectively called arising and ceasing. The so-called causes and conditions are of three kinds: First, the Ālaya mind-essence cannot maintain its own nature; this is the cause of arising and ceasing. Fundamental Avidyā (ignorance, delusion about the true nature of things) stirs the mind-essence; this is the condition of arising and ceasing. Relying on these causes and conditions, the Ālaya-vijñāna is accomplished. Second, the present consciousness mind-essence again gives rise to coarse consciousnesses; this is the cause of arising and ceasing. External delusive realms stir up the various consciousnesses; this is the condition of arising and ceasing. Relying on these causes and conditions, the six coarse aspects arise, accomplishing the consciousness of affairs. Third, the previous causes and conditions are the cause of arising and ceasing, and the subsequent causes and conditions are the condition of arising and ceasing. From root to branch, they depend on each other and are inseparable; the coarse and the fine merge into one, there is only one mind. Therefore, it is said that relying on these causes and conditions, the principle is complete, revealing the various aspects of arising and ceasing. Gathering and arising, becoming false, therefore they are called sentient beings. Only relying on the mind-essence, therefore it is said 'relying on the mind'; this mind is the self-nature mind of the Ālaya-vijñāna. This false sentient being, in the same mind, has the five minds and the consciousness arising, therefore it is said 'sentient beings rely on the mind, the consciousness, and the seven consciousnesses, they turn'.
Treatise: What is the meaning of this, up to saying there is ignorance? Explanation: Next, below, it is explained separately. There are three parts in it. First, explain 'relying on the mind', then explain 'the turning of the mind', and finally explain 'the turning of consciousness'. This is the first part. Above it says 'relying on the mind and so on, they turn', what is the 'meaning' of this? Therefore, this is the explanation. 'Relying on the Ālaya-vijñāna' is the 'relying on the mind' mentioned above, which is the meaning of original enlightenment among the two meanings of Ālaya-vijñāna. 'Saying there is ignorance' is the condition of arising and ceasing, which is the meaning of non-enlightenment among the two meanings. Relying on these causes and conditions, the mind and consciousness can operate, therefore it is said 'relying on the Ālaya-vijñāna and so on'. The previously marked sentence was relatively brief, only saying 'relying on the mind', now here it is explained separately, clearly revealing the causes and conditions, therefore it says 'relying on the mind and ignorance'. Question: Previously it was said that relying on enlightenment, there is the power of non-enlightenment, and the moving and still mind-essence can accomplish the Ālaya-vijñāna. Why is it now said that there is ignorance in the consciousness? One explanation holds that the Ālaya-vijñāna mentioned here is...
本覺不生滅心。以此本覺不自知義說有無明。不覺而起即業識等前七識也。故前後說亦不相違。有義。不能違論說故說二和合方成黎耶。有覺不覺二義別故。若如所說。生不生滅覺不覺義應無別故。若爾便無和合之義。寧說和合成此識耶。應知依識有無明者。識有二義。謂覺不覺。前別就本故云依覺有不覺動而成識。今就和合總聚而說故言依識有無明也。有義。此釋理亦未圓。今此意顯真心為因無明為緣成黎耶識。應說依真有無明動成業轉現阿黎耶識寧卻就識說有無明。然後復言成業識等。許則便有兩熏本識。應知此中黎耶識者唯取真心隨緣之義。此隨緣義難名目故。或就未起起說依覺有不覺。或約已起故言依識有無明。要就二名方盡其義。是故前後綺互言耳。然起未起雖義有殊。皆與無明為依止故。故於二處皆說無明。非總聚中而無無明。但非就於總聚而說唯依體說有無明也。問。若謂黎耶有無明者。如何會通諸論所說。謂瑜伽等皆說賴耶白凈無記一向舍受。若有無明則成雜染。豈堪受彼染凈熏耶。答。諸論且約粗義而說以為初入大乘人故。而實此識有本無明。今且略以三義明之。一迷無相不證真故。不爾此識應緣真諦。則一眾生半迷半悟故。二于果位鏡智俱故。若因位無明余識相應者。應果位鏡智余無漏識起。以
【現代漢語翻譯】 現代漢語譯本 本覺是不生不滅的心。因為這個本覺不自知的緣故，才說有無明（avidyā，對事物真相的迷惑）。由於不覺而生起的就是業識等前七識。所以前後的說法並不矛盾。有一種觀點認為，如果不能違背論典的說法，就說覺與不覺二者和合才能形成阿賴耶識（ālayavijñāna，含藏一切種子識）。因為有覺與不覺兩種不同的含義。如果像你所說，生與不生滅、覺與不覺的含義應該沒有區別。如果這樣，就沒有和合的意義了。怎麼能說和合而成這個識呢？應該知道，說依識有無明，是因為識有兩種含義，即覺與不覺。前面是分別就本覺而言，所以說依覺有不覺的動念而形成識。現在是就和合的總聚而言，所以說依識有無明。有一種觀點認為，這種解釋在理上也不夠圓滿。現在這個意思是說，真心為因，無明為緣，形成阿賴耶識。應該說依真如（tathatā，事物的真實如是性）有無明的動念，形成業識、轉識、現識、阿賴耶識，怎麼反而就識說有無明，然後又說形成業識等呢？如果允許這樣，就有了兩次熏習本識。應該知道，這裡說的阿賴耶識只是取真心隨緣的含義。這個隨緣的含義難以命名，或者就未起和已起來說，依覺有不覺，或者就已起來說，依識有無明。要就這兩個名稱才能完全表達它的含義。所以前後交錯地說。然而，起與未起雖然含義有差別，都以無明為依止。所以在兩個地方都說無明。並非總聚中沒有無明，只是並非就總聚而言，而是隻依體性說有無明。問：如果說阿賴耶識有無明，如何會通各論典所說？比如《瑜伽師地論》等都說賴耶識（ālayavijñāna，含藏一切種子識）是白凈、無記、一向舍受。如果有無明，就成了雜染，怎麼能承受染凈的熏習呢？答：各論典只是就粗淺的含義而說，是爲了初入大乘的人。而實際上這個識有本來的無明。現在暫且用三種含義來說明：一是迷惑于無相，不能證得真如。否則這個識應該緣于真諦（paramārtha-satya，最高真理），那麼一個眾生就成了半迷半悟。二是在果位上，與鏡智（ādarśa-jñāna，如鏡子般反映一切的智慧）同時存在。如果在因位上無明與余識相應，那麼在果位上鏡智與其餘無漏識（anāsrava-vijñāna，沒有煩惱的識）也會一起生起。
【English Translation】 English version The originally enlightened mind is neither produced nor destroyed. Because this originally enlightened mind does not know itself, it is said to have ignorance (avidyā, delusion about the true nature of things). The arising from non-awareness is the karma consciousness and the preceding seven consciousnesses. Therefore, the preceding and subsequent statements do not contradict each other. Some argue that, not being able to contradict the treatises, it is said that the combination of enlightenment and non-enlightenment forms the ālayavijñāna (storehouse consciousness, containing all seeds). This is because there are distinct meanings of enlightenment and non-enlightenment. If it were as you say, the meanings of production and non-production, enlightenment and non-enlightenment, should be no different. If so, there would be no meaning of combination. How can it be said that this consciousness is formed by combination? It should be understood that saying ignorance depends on consciousness is because consciousness has two meanings: enlightenment and non-enlightenment. The former refers separately to the original enlightenment, so it is said that ignorance arises from the movement of non-enlightenment, forming consciousness. The latter refers to the combined totality, so it is said that ignorance depends on consciousness. Some argue that this explanation is not entirely satisfactory in principle. The current meaning is that the true mind is the cause, and ignorance is the condition, forming the ālayavijñāna. It should be said that based on suchness (tathatā, the true nature of things), there is the movement of ignorance, forming karma consciousness, transforming consciousness, manifesting consciousness, and ālayavijñāna. Why then say that ignorance depends on consciousness, and then say that it forms karma consciousness, etc.? If this is allowed, there would be two熏習 (熏習, influence by repeated exposure) of the original consciousness. It should be understood that the ālayavijñāna mentioned here only takes the meaning of the true mind following conditions. This meaning of following conditions is difficult to name, so either speaking of the unarisen and arisen, ignorance depends on enlightenment, or speaking of the already arisen, ignorance depends on consciousness. Only by using these two names can its meaning be fully expressed. Therefore, the preceding and subsequent statements are intertwined. However, although the meanings of arisen and unarisen are different, they both rely on ignorance. Therefore, ignorance is mentioned in both places. It is not that there is no ignorance in the combined totality, but it is not spoken of in terms of the combined totality, but only in terms of the essence that there is ignorance. Question: If it is said that the ālayavijñāna has ignorance, how can it be reconciled with what is said in various treatises? For example, the Yogācārabhūmi-śāstra and others say that the ālayavijñāna is pure, neutral, and always accompanied by the feeling of indifference. If there is ignorance, it becomes impure. How can it receive the熏習 (熏習, influence by repeated exposure) of purity and impurity? Answer: The treatises speak only of the superficial meaning, for the sake of those who are newly entering the Mahayana. In reality, this consciousness has original ignorance. Now, let me briefly explain it with three meanings: First, it is deluded about the absence of characteristics and cannot realize suchness. Otherwise, this consciousness should be based on the ultimate truth (paramārtha-satya, the highest truth), then one sentient being would be half deluded and half enlightened. Second, in the fruition stage, it exists simultaneously with mirror-like wisdom (ādarśa-jñāna, wisdom that reflects everything like a mirror). If ignorance corresponds to the remaining consciousnesses in the causal stage, then in the fruition stage, mirror-like wisdom and the remaining uncontaminated consciousnesses (anāsrava-vijñāna, consciousness without afflictions) would also arise together.
於二位相敵對故。三于因位性無記故。若一向凈唯名為善。則屬真心。一向染者則名不善。唯屬妄心。二心和合非定染凈方成無記。若無無明。何以簡染成無記耶。由此三義故知此識定有無明。然其無明有粗有細。粗在事識。細在本識。論許無明在事識者。且約粗相說粗相說粗無明。不妨細者亦在本識。若爾如何受熏持種。既有無明違善熏故。答。雖有無明性非不善。受善等熏于理何失。若無無明一向清凈。如何受彼不善熏耶。故受熏者要有無明。不應舉彼七識為難。以其無明粗細異故。況受熏體唯是真如。是故賴耶受熟識者。但是如染凈分位引迴心者。假就粗相言彼受熏不違教理。若爾佛位亦應受熏。以有受熏真如體故。此難不然。無無明故。離和合相淳凈明故。既無能熏非所熏故。由此汝宗佛應受熏。有凈能所可熏體故。不可說言滿故不熏。以非質礙能所熏故。
論。不覺而起至故說為意 釋曰。次釋意轉。于中有三。初略明意轉。于中有三。初略明意轉。次廣顯轉相。后結成依心。此初也。此中即顯五種識相。不覺而起即是業識。能見轉識能現現識能取境界即是智識。起念相續即相續識。此既無明迷真所起妄而有。前三成黎耶識。二迷妄為實起。后二相其事識。既此五種合為二識。由二依義總名為意。一
【現代漢語翻譯】 現代漢語譯本：因為二者（指凈心和染心）相互對立的緣故。三是因為在因位上，自性是無記性的緣故。如果完全是清凈的，就只稱為善，那麼就屬於真心。完全是染污的，就稱為不善，只屬於妄心。如果二心和合，不是確定為染污或清凈，才能成為無記。如果沒有無明（avidyā，無知），如何區分染污而成為無記呢？由此三種理由可知，這個識（ālaya-vijñāna，阿賴耶識）必定有無明。然而，這個無明有粗有細。粗的在事識（karma-vijñāna，業識），細的在本識（ālaya-vijñāna，阿賴耶識）。論典允許無明在事識中，只是就粗相來說粗的無明，不妨礙細的無明也在本識中。如果這樣，如何接受熏習（vāsanā，習氣）和保持種子（bīja，種子）呢？既然有無明，違背了善的熏習的緣故。回答：雖然有無明，但自性並非不善，接受善等的熏習在道理上有什麼缺失呢？如果沒有無明，完全是清凈的，如何接受那些不善的熏習呢？所以接受熏習者，一定要有無明。不應該舉出那七識（即眼、耳、鼻、舌、身、意、末那識）來為難，因為它們的無明粗細不同。何況接受熏習的本體只是真如（tathatā，如如）。因此，阿賴耶識接受成熟的識，只是如染凈的分位，引導迴心的人，假借粗相說它接受熏習，不違背教理。如果這樣，佛位也應該接受熏習，因為有接受熏習的真如本體的緣故。這個難點不對。因為沒有無明。遠離和合相，是純凈明亮的緣故。既然沒有能熏的，也沒有所熏的緣故。由此，你們宗派說佛應該接受熏習，因為有清凈的能熏和所熏的本體的緣故。不能說因為圓滿而不熏習，因為不是質礙的能熏和所熏的緣故。 論：不覺而起，乃至故說為意。釋曰：其次解釋意轉（mano-vṛtti，意識的轉變）。其中有三：首先簡略地說明意轉。其中有三：首先簡略地說明意轉，其次廣泛地顯示轉變的相狀，最後總結成為依心。這是最初的部分。這其中就顯示了五種識相（vijñāna-lakṣaṇa，識的相狀）。不覺而起，就是業識（karma-vijñāna，業識）。能見，是轉識（pravṛtti-vijñāna，轉識）。能現，是現識（darśana-vijñāna，現識）。能取境界，就是智識（jñāna-vijñāna，智識）。起念相續，就是相續識（saṃtati-vijñāna，相續識）。這既然是無明（avidyā，無知）迷惑真理所產生的虛妄，前三種成為黎耶識（ālaya-vijñāna，阿賴耶識）。二者迷惑虛妄為真實而生起，后兩種是事識（karma-vijñāna，業識）。既然這五種合為二識，由二種依義，總稱為意（manas，意）。一
【English Translation】 English version: Because the two (referring to pure mind and defiled mind) are mutually opposed. Three, because in the causal position, the nature is indeterminate. If it is entirely pure, it is only called good, then it belongs to the true mind (śuddha-citta). If it is entirely defiled, it is called non-good, and it only belongs to the false mind (mithyā-citta). If the two minds combine, it is not determined as defiled or pure, and then it becomes indeterminate. If there is no ignorance (avidyā), how can defilement be distinguished to become indeterminate? From these three reasons, it can be known that this consciousness (ālaya-vijñāna) must have ignorance. However, this ignorance has coarse and subtle aspects. The coarse is in the active consciousness (karma-vijñāna), and the subtle is in the fundamental consciousness (ālaya-vijñāna). The treatise allows ignorance to be in the active consciousness, only speaking of the coarse ignorance in terms of its coarse aspect, which does not prevent the subtle ignorance from also being in the fundamental consciousness. If so, how can it receive熏習 (vāsanā, perfume/habit energy) and maintain seeds (bīja)? Since there is ignorance, it violates the perfuming of goodness. Answer: Although there is ignorance, its nature is not non-good, so what is lost in principle by receiving the perfuming of goodness, etc.? If there is no ignorance and it is entirely pure, how can it receive those non-good perfumings? Therefore, the one who receives perfuming must have ignorance. One should not use the seven consciousnesses (i.e., eye, ear, nose, tongue, body, mind, and manas consciousnesses) to make things difficult, because their ignorance is different in coarseness and subtlety. Moreover, the substance that receives perfuming is only Suchness (tathatā). Therefore, the ālaya-vijñāna receives the matured consciousness, but it is like the divisions of purity and defilement, guiding those who turn their minds back, borrowing the coarse aspect to say that it receives perfuming, which does not violate the teachings. If so, the Buddha's position should also receive perfuming, because there is a Suchness substance that receives perfuming. This difficulty is not correct. Because there is no ignorance. It is far from the combined aspect, and it is purely bright. Since there is no perfumer, there is no perfumed. Therefore, your sect says that the Buddha should receive perfuming, because there is a pure perfumer and a perfumed substance. It cannot be said that because it is complete, it does not perfuming, because it is not a material obstacle that can perfuming. Treatise: 'Not knowing and arising, and therefore it is called mind (manas).' Explanation: Next, explain the transformation of mind (mano-vṛtti). There are three aspects to it: First, briefly explain the transformation of mind. There are three aspects to it: First, briefly explain the transformation of mind, second, widely show the appearance of transformation, and finally, conclude that it depends on the mind. This is the first part. This shows the five aspects of consciousness (vijñāna-lakṣaṇa). 'Not knowing and arising' is the karma-consciousness (karma-vijñāna). 'Being able to see' is the transforming consciousness (pravṛtti-vijñāna). 'Being able to manifest' is the appearing consciousness (darśana-vijñāna). 'Being able to grasp objects' is the knowledge-consciousness (jñāna-vijñāna). 'Arising thoughts in succession' is the continuing consciousness (saṃtati-vijñāna). Since this is the illusion arising from ignorance (avidyā) deluding the truth, the first three become the ālaya-consciousness (ālaya-vijñāna). The two delude illusion as reality and arise, and the latter two are the active consciousness (karma-vijñāna). Since these five combine into two consciousnesses, they are collectively called mind (manas) by the two meanings of dependence. One
本末依。末依本故。前三為本故說為意。二粗細依。粗依細故。后二細故。復說為意。其粗意識非本非細無所依義故不名意。但有分別故名意識。
論。此意復有五種名 釋曰。廣顯轉相。于中有三。初舉數總標。次依名辨釋。后顯其功能。此初也。
論。云何五至不覺心動故 釋曰。次下辨釋。別釋五意。即分為五。此初也。名業識者。標其名也。即九相中第一業相。前對無明故為相。是無明體之相狀故。此對真心說名為識。依心所依意故。識成意故。下準此知。無明力者。舉所依緣也。明心不自起。起必有緣。不覺心動者。正明業義。謂起動義是業義故。
論。二者名為至能見相故 釋曰。名轉識者標其名也。依于動心者舉所依緣也。能見相者釋轉識義。謂依無明轉前業識成此能見故名轉識。依識聖教轉識有二。為無明轉成能見者在本識中。如其境轉成能見者在事識中。此中轉相約初義說。瑜伽論等說七識等名轉識者依后義說。
論。三者名為至常在前故 釋曰。此文有三。謂法喻合。所謂等者。此舉法也。如鏡等者。此舉喻也。謂此心體無明熏對現種種境。如鏡對彼差別質故現種種影。現識亦爾。后明法合。其初二句正合前喻。無明熏真自有二種。一本無明與心和合冥熏靜心成三細識
【現代漢語翻譯】 現代漢語譯本 本末相依。末依于本，所以前三種（業識、轉識、現識）是根本，因此稱為『意』（Manas）。粗細相依。粗的依于細的，所以後兩種（智識、相續識）是細微的，因此也稱為『意』。而粗顯的意識（Vijnana）既非根本也非細微，沒有所依之義，所以不稱為『意』，但因為它具有分別作用，所以稱為『意識』。
論：此『意』復有五種名稱。 釋：廣泛地顯示轉變的相狀。其中有三部分：首先是列舉數量總的標示，其次是依據名稱辨別解釋，最後是顯示它的功能。這是第一部分。
論：什麼是五種『意』？……直到不覺心動故。 釋：接下來辨別解釋，分別解釋五種『意』，即分為五種。這是第一種。名為業識（Karma-vijnana）（行為之識）者，是標示它的名稱。即是九相（Nine Aspects of Consciousness）中的第一業相（Karma Aspect）。前面是相對於無明（Avidya）（無知）而言，所以稱為『相』，是無明本體的相狀。這裡是相對於真心（True Mind）而言，所以稱為『識』，因為它依於心所依的『意』。識成就了『意』。下面的內容可以依此類推。無明力（Power of Ignorance）者，是舉出所依的因緣。說明心不是自己生起的，生起必定有因緣。不覺心動（Unknowing mind moves）者，正是說明業的含義。所謂生起、動搖的含義就是業的含義。
論：二者名為……直到能見相故。 釋：名為轉識（Turning Consciousness）者，是標示它的名稱。依于動心（Moving Mind）者，是舉出所依的因緣。能見相（Ability to perceive appearances）者，是解釋轉識的含義。所謂依于無明，轉變前面的業識，成就這種能見的作用，所以稱為轉識。依據關於『識』的聖教，轉識有兩種：一種是無明轉變而成的能見，存在於本識（Fundamental Consciousness）中；另一種是隨著境界轉變而成的能見，存在於事識（Event Consciousness）中。這裡所說的轉變相狀是按照第一種含義說的。《瑜伽師地論》（Yogacarabhumi-sastra）等所說的七識等名稱為轉識，是按照后一種含義說的。
論：三者名為……直到常在前故。 釋：這段文字有三個部分，即法、比喻、合。所謂『等』，這是舉出法。如鏡等，這是舉出比喻。意思是說，這個心體被無明薰染，對現種種境界，就像鏡子面對各種不同的物體而顯現出各種不同的影像一樣。現識（Present Consciousness）也是如此。後面是說明法和比喻的結合。最初的兩句正是結合前面的比喻。無明薰染真如（Tathata）（真如）自有兩種：一種是本無明（Fundamental Ignorance）與心和合，暗中薰染清凈的心，成就三種細微的識。
【English Translation】 English version The root and the branch are interdependent. The branch depends on the root. Therefore, the first three (Karma-vijnana, Turning Consciousness, Present Consciousness) are the root, hence they are called 'Manas' (意). The coarse and the subtle are interdependent. The coarse depends on the subtle. Therefore, the latter two (Intellectual Consciousness, Continuing Consciousness) are subtle, hence they are also called 'Manas'. However, the coarse consciousness (Vijnana) is neither the root nor subtle, and has no meaning of dependence, so it is not called 'Manas', but because it has the function of discrimination, it is called 'Vijnana'.
Treatise: This 'Manas' also has five names. Explanation: Broadly revealing the aspects of transformation. There are three parts: first, listing the number as a general indication; second, distinguishing and explaining according to the names; and third, showing its function. This is the first part.
Treatise: What are the five 'Manas'? ... Until the unknowing mind moves. Explanation: Next, distinguish and explain, separately explaining the five 'Manas', that is, divided into five types. This is the first type. The one named Karma-vijnana (業識) (Action Consciousness) is to indicate its name. It is the first Karma Aspect (業相) in the Nine Aspects of Consciousness (九相). In front, it is relative to Avidya (無明) (Ignorance), so it is called 'Aspect', which is the aspect of the essence of Avidya. Here, it is relative to the True Mind (真心), so it is called 'Consciousness', because it depends on the 'Manas' on which the mind depends. Consciousness accomplishes 'Manas'. The following content can be inferred by analogy. The Power of Ignorance (無明力) is to cite the conditions on which it depends. It explains that the mind does not arise by itself, and there must be conditions for its arising. The unknowing mind moves (不覺心動) is precisely to explain the meaning of Karma. The meaning of arising and moving is the meaning of Karma.
Treatise: The second is named ... Until the ability to perceive appearances. Explanation: The one named Turning Consciousness (轉識) is to indicate its name. Depending on the Moving Mind (動心) is to cite the conditions on which it depends. The ability to perceive appearances (能見相) is to explain the meaning of Turning Consciousness. It means that depending on Ignorance, transforming the previous Karma-vijnana, accomplishing this ability to perceive, so it is called Turning Consciousness. According to the sacred teachings about 'Consciousness', there are two types of Turning Consciousness: one is the ability to perceive transformed by Ignorance, which exists in the Fundamental Consciousness (本識); the other is the ability to perceive transformed with the transformation of the realm, which exists in the Event Consciousness (事識). The transformation aspect mentioned here is according to the first meaning. The names of the seven consciousnesses, etc., mentioned in the Yogacarabhumi-sastra (瑜伽師地論), etc., as Turning Consciousness are according to the latter meaning.
Treatise: The third is named ... Until always in front. Explanation: This passage has three parts, namely Dharma, metaphor, and combination. The so-called 'etc.' is to cite the Dharma. Like a mirror, etc., is to cite a metaphor. It means that this mind-essence is薰染 (xunran, influenced) by Ignorance, and presents various realms, just as a mirror faces various different objects and shows various different images. The Present Consciousness (現識) is also like this. The following is an explanation of the combination of Dharma and metaphor. The first two sentences are precisely combined with the previous metaphor. The 薰染 (xunran, influencing) of Tathata (真如) by Ignorance has two types: one is that Fundamental Ignorance (本無明) combines with the mind, secretly 薰染 (xunran, influencing) the pure mind, accomplishing the three subtle consciousnesses.
。二末無明與心別異對熏動心起六塵境。末無明者即諸煩惱起業熏識生五趣境故。言塵對至即現。非對五塵方起現識。此所現境寬狹云何。諸聖教中所說有異。十卷經云。阿黎耶識智名識相所知體相虛空中有毛轉等住不凈相所引境界。又有文云。何黎耶識分別現境自身資生器世界等一時知等。瑜伽論說。此識能了二境故轉。一內二外。內有三種。謂五色根根所依處所含藏種。若生無色唯了種子。外謂能了器世界相。唯識等論皆與此同。舊中邊論說此能了四種境界故。彼偈云。根塵我及識本識生似彼。何故如是諸教。隨譯者異。非本經論即此差殊。於四七卷二楞伽經但同後文都無前語。但是譯者妄加經文。或失本意。故不可依。新中邊論不說賴耶緣我及識。故彼頌云。識生變似義。有情我及了。識言通三。謂八七六。此三生時隨應變似。根我了別三種境義。舊中邊偈妄加本字。長行仍謬。亦不可依。由此但就瑜伽為正。順楞伽經三本文故。又既此識不能計度。是故不可緣我及識。而論說現一切境者。所謂內外一切境也。有義。此說其理未圓。不能會通諸經論故。若謂本識不緣我者。不應說為虛妄分別。若不證實名虛妄者。豈不由執不證實耶。若無計度故不執者。與證真智有何差別。既許此有自性分別。何不許有自性執耶
【現代漢語翻譯】 現代漢語譯本 二、末那識（Manas，意為『意』）與阿賴耶識（Ālaya-vijñāna，意為『藏識』）是不同的，末那識對阿賴耶識進行熏習，從而發動心識，產生六塵境界（六根所對的色、聲、香、味、觸、法）。所謂的『末無明』，指的就是各種煩惱，這些煩惱引發業力，熏習阿賴耶識，從而產生五趣（地獄、餓鬼、畜生、人、天）的境界。 說到『塵對至即現』，並非只有面對五塵（色、聲、香、味、觸）時才會產生現識（指眼識、耳識、鼻識、舌識、身識、意識）。那麼，這個現識所顯現的境界範圍有多大呢？各種聖教典籍中的說法並不一致。《十卷經》中說，阿賴耶識的智慧名為識相，所知的本體相是虛空，其中有毛髮轉動等不凈的現象，這些都是阿賴耶識所引生的境界。還有經文說，阿賴耶識能分別顯現境界，包括自身、資生（生活所需）和器世界（山河大地）等，並且能同時知曉這些。《瑜伽師地論》中說，這個識能夠了別兩種境界，因此而轉變：一是內在的，二是外在的。內在的境界有三種，即五色根（眼、耳、鼻、舌、身）、五色根所依之處，以及所含藏的種子。如果眾生生於無色界，就只能了別種子。外在的境界指的是能夠了別的器世界之相。《唯識論》等論典的說法都與此相同。 舊譯的《中邊分別論》說，阿賴耶識能夠了別四種境界。該論的偈頌說：『根、塵、我及識，本識生似彼。』為什麼各種經典說法不一呢？這是因為翻譯者不同造成的，並非原本的經論就存在差異。在四卷本和七卷本的《楞伽經》中，只有與後文相同的內容，而沒有前面的說法。這可能是翻譯者妄自新增了經文，或者失去了原本的含義，因此不可作為依據。新譯的《中邊分別論》沒有說阿賴耶識緣『我』和『識』，該論的偈頌說：『識生變似義，有情我及了。』這裡的『識』字可以通指三種識，即第八識（阿賴耶識）、第七識（末那識）和第六識（意識）。這三種識產生時，會隨應變現出根、我、了別三種境界的意義。舊譯的《中邊分別論》的偈頌中妄自新增了『本』字，長行的解釋也存在錯誤，因此也不可作為依據。因此，應該以《瑜伽師地論》的說法為準，因為它符合《楞伽經》的三種根本含義。 而且，既然這個識不能進行計度（推測、衡量），因此它不可能緣『我』和『識』。而論典中說它能顯現一切境界，指的是內外一切境界。有一種觀點認為，這種說法不夠圓滿，不能會通各種經論。如果說本識不緣『我』，就不應該說它是虛妄分別。如果不證實就稱為虛妄，難道不是因為執著不真實的東西嗎？如果沒有計度，因此沒有執著，那麼這與證得真如的智慧有什麼區別？既然承認阿賴耶識有自性分別，為什麼不承認它有自性執著呢？
【English Translation】 English version 2. The Manas (Manas, meaning 'mind') is distinct from the Ālaya-vijñāna (Ālaya-vijñāna, meaning 'storehouse consciousness'). The Manas influences the Ālaya-vijñāna, thereby activating consciousness and generating the realms of the six sense objects (the forms, sounds, smells, tastes, textures, and mental objects perceived by the six senses). The so-called 'terminal ignorance' refers to various afflictions, which give rise to karma, influence the Ālaya-vijñāna, and thus generate the realms of the five destinies (hell, hungry ghosts, animals, humans, and gods). When it is said that 'when the sense objects are present, the manifest consciousness arises,' it does not mean that the manifest consciousness (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) only arises when facing the five sense objects (forms, sounds, smells, tastes, and textures). So, how vast is the scope of the realms manifested by this manifest consciousness? The statements in various sacred scriptures are not consistent. The Ten-Fascicle Sutra says that the wisdom of the Ālaya-vijñāna is called the aspect of consciousness, and the substance of what is known is emptiness, in which there are impure phenomena such as the movement of hairs, which are all realms brought about by the Ālaya-vijñāna. There are also sutra passages that say that the Ālaya-vijñāna can distinctly manifest realms, including oneself, the necessities of life, and the world of vessels (mountains and rivers), and can know these simultaneously. The Yogācārabhūmi-śāstra says that this consciousness can discern two realms, and therefore transforms: one is internal, and the other is external. The internal realm has three aspects, namely the five sense organs (eye, ear, nose, tongue, body), the place where the five sense organs are based, and the seeds contained within. If beings are born in the Formless Realm, they can only discern the seeds. The external realm refers to the aspect of the world of vessels that can be discerned. The statements in the Vijñaptimātratā-siddhi and other treatises are the same as this. The old translation of the Madhyāntavibhāga-bhāṣya says that the Ālaya-vijñāna can discern four realms. The verse of that treatise says: 'Roots, objects, self, and consciousness, the fundamental consciousness produces what resembles them.' Why are the statements in various scriptures inconsistent? This is because of the different translators, and not because the original scriptures themselves have differences. In the four-fascicle and seven-fascicle versions of the Laṅkāvatāra Sūtra, there is only content that is the same as the later text, and there is no mention of the earlier statements. This may be because the translators have arbitrarily added sutra passages, or have lost the original meaning, and therefore cannot be relied upon. The new translation of the Madhyāntavibhāga-bhāṣya does not say that the Ālaya-vijñāna cognizes 'self' and 'consciousness.' The verse of that treatise says: 'Consciousness arises and transforms into the meaning, sentient beings, self, and discernment.' The word 'consciousness' here can refer to three consciousnesses, namely the eighth consciousness (Ālaya-vijñāna), the seventh consciousness (Manas), and the sixth consciousness (mind consciousness). When these three consciousnesses arise, they will correspondingly transform and manifest the meaning of the three realms of roots, self, and discernment. The verse in the old translation of the Madhyāntavibhāga-bhāṣya arbitrarily adds the word 'fundamental,' and the explanation in the prose section also contains errors, and therefore cannot be relied upon either. Therefore, the statement in the Yogācārabhūmi-śāstra should be taken as the standard, because it is in accordance with the three fundamental meanings of the Laṅkāvatāra Sūtra. Moreover, since this consciousness cannot engage in deliberation (speculation, measurement), it is impossible for it to cognize 'self' and 'consciousness.' And when the treatises say that it can manifest all realms, it refers to all internal and external realms. One view is that this statement is not complete enough and cannot reconcile the various scriptures. If it is said that the fundamental consciousness does not cognize 'self,' then it should not be said to be false discrimination. If something is called false without being verified, is it not because of attachment to what is not real? If there is no deliberation, and therefore no attachment, then what is the difference between this and the wisdom of realizing Suchness? Since it is admitted that the Ālaya-vijñāna has self-nature discrimination, why not admit that it has self-nature attachment?
。不爾如何瑜伽說此緣計所自性習氣。若不言唯故無執者。豈說唯緣非執種耶。若有漏善雖不證實亦無執者。此不為倒。意與六識為染凈。根與有漏善為漏性。故約無不善有覆無明所起粗相言無執心。何妨亦起無覆無記微細無明所起我相。許此執我理既無違。由是亦能變似識等。若此識變必有實用故能變諸識相者。則應諸識實用都無不是。本識實所變故。若謂諸識所有實用別從此識種子生者。外器亦可但從種生。本識不應別變器等。若謂器等但是相分不可變識為相分者。意是意識不共所依。如五色根變緣何失。若相分心無能緣用故說此識不變心者。亦應不緣諸識種子。種子現行性相同故。若謂種子無能緣用故本識緣識非倒者。則種與現本末因果性系地等一切應殊。如是推微。故知此識亦緣諸識于理無爽。是故經言。知名識相住不凈智所行境界。若爾如何會通諸教。答。諸教所說亦不相違。不言唯緣如此法故。不說余法非所緣故。雖無相違而有不同。不同之意叵得聞乎。不同之意各有道理。中邊及經明現起法皆是識變。唯說現行。習氣種子其相不現。與識無異。故略不說。瑜伽為顯相不離見故。除識外是所了別。諸心心所離識不立。其義自顯故說之。而實此識通緣一切。以有隨自他分境故。論言能現一切下合。唯言現五
【現代漢語翻譯】 現代漢語譯本：如果不這樣，瑜伽行派如何解釋這種緣所計自性的習氣呢？如果說因為『唯』（唯識）所以沒有執著，難道不是說只有緣而沒有執著的種子嗎？如果說有漏的善行雖然不能證實真如，也沒有執著，這就不算是顛倒。意根和六識是染污和清凈的根本，根和有漏的善行是產生煩惱的根源。因此，就由無不善的有覆無明所產生的粗顯的現象來說，沒有執著心。但這不妨礙也產生由無覆無記的微細無明所產生的我相。允許這種執著我的觀點，在道理上沒有衝突。因此，本識也能變現出類似識等（的法）。如果這個識的變現必定有實際作用，因此能夠變現諸識的相，那麼就應該說諸識的實際作用完全沒有，這是不對的，因為諸識本來就是本識所變現的。如果說諸識的所有實際作用是從這個識的種子產生的，那麼外在的器世界也可以僅僅從種子產生，本識就不應該另外變現器世界等。如果說器世界等只是相分，不能變現識作為相分，那麼意根是意識不共的所依，就像五色根的變現和緣取，有什麼過失呢？如果說相分心沒有能緣的作用，所以說這個識不變現心，那麼也應該不緣取諸識的種子，因為種子和現行的體性相同。如果說種子沒有能緣的作用，所以本識緣取識不是顛倒，那麼種子和現行、本和末、因和果，體性和地等一切都應該不同。這樣仔細推究，就知道這個識也緣取諸識，在道理上沒有錯。所以經上說，『知名識相，住不凈智所行境界』（瞭解名和識的相，安住在不凈的智慧所行境）。如果這樣，如何會通各種教義呢？回答：各種教義所說的也沒有互相違背，不是說只緣取這樣的法，所以不說其他的法不是所緣取的。雖然沒有互相違背，但有不同。不同的意思可以聽聞嗎？不同的意思各有道理。《中邊分別論》和經中說明顯現的法都是識的變現，只說現行，習氣種子它的相不顯現，和識沒有差別，所以簡略不說。《瑜伽師地論》爲了顯示相不離見，所以除了識以外都是所了別的。諸心心所離開識就不能成立，它的意義自然顯現，所以說了。而實際上這個識通緣一切，因為它有隨自他分的境界。論中說『能現一切下合』，只說現五（根）。 English version: If it is not so, how does the Yogacara school explain the habitual tendencies of this 'imagined nature of dependent origination'? If it is said that because of 'only' (consciousness-only), there is no attachment, doesn't that mean there is only the condition (緣) and no seed of attachment? If it is said that wholesome deeds with outflows, although they cannot verify the truth, also have no attachment, then this is not considered inverted. The 'manas' (意根) and the six consciousnesses are the root of defilement and purity, and the roots and wholesome deeds with outflows are the source of affliction. Therefore, with respect to the coarse phenomena arising from afflicted ignorance that is not unwholesome, it is said that there is no clinging mind. But this does not prevent the arising of the 'self-image' (我相) arising from subtle ignorance that is neither afflicted nor neutral. Allowing this view of clinging to self is not contradictory in principle. Therefore, the 'alaya-vijnana' (本識) can also transform into things like consciousnesses. If this transformation of consciousness necessarily has a practical function, and therefore can transform the characteristics of the various consciousnesses, then it should be said that the practical function of the various consciousnesses is completely non-existent, which is incorrect, because the various consciousnesses are originally transformed by the 'alaya-vijnana'. If it is said that all the practical functions of the various consciousnesses arise from the seeds of this consciousness, then the external world could also arise solely from seeds, and the 'alaya-vijnana' should not separately transform the external world, etc. If it is said that the external world, etc., are only 'image-aspects' (相分) and cannot transform consciousness into 'image-aspects', then the 'manas' is the uncommon basis of consciousness, just like the transformation and grasping of the five sense organs, what fault is there? If it is said that the 'image-aspect' mind has no ability to grasp, so it is said that this consciousness does not transform the mind, then it should also not grasp the seeds of the various consciousnesses, because the nature of the seeds and the manifest are the same. If it is said that the seeds have no ability to grasp, so the 'alaya-vijnana' grasping consciousness is not inverted, then the seeds and the manifest, the root and the branch, the cause and the effect, the nature and the ground, etc., should all be different. Investigating this carefully, we know that this consciousness also grasps the various consciousnesses, and there is no error in principle. Therefore, the sutra says, 'Knowing the characteristics of name and consciousness, dwelling in the realm of impure wisdom.' If so, how can the various teachings be reconciled? Answer: The various teachings do not contradict each other, it is not said that only this kind of dharma is grasped, so it is not said that other dharmas are not grasped. Although there is no contradiction, there are differences. Can the meaning of the differences be heard? The different meanings each have their own reasons. The Madhyantavibhaga (中邊分別論) and the sutras explain that the manifested dharmas are all transformations of consciousness, only the manifest is spoken of, the habitual tendencies and seeds, their characteristics do not appear, and there is no difference from consciousness, so they are briefly not spoken of. The Yogacarabhumi-sastra (瑜伽師地論) in order to show that the 'image' (相) is not separate from the 'seer' (見), so everything other than consciousness is what is cognized. All mental factors cannot be established apart from consciousness, its meaning is naturally manifest, so it is spoken of. But in reality, this consciousness grasps everything, because it has realms that follow itself and others. The treatise says 'can manifest all below together', only says manifest the five (roots).
【English Translation】 English version: If it is not so, how does the Yogacara school explain the habitual tendencies of this 'imagined nature of dependent origination'? If it is said that because of 'only' (consciousness-only), there is no attachment, doesn't that mean there is only the condition (緣) and no seed of attachment? If it is said that wholesome deeds with outflows, although they cannot verify the truth, also have no attachment, then this is not considered inverted. The 'manas' (意根) and the six consciousnesses are the root of defilement and purity, and the roots and wholesome deeds with outflows are the source of affliction. Therefore, with respect to the coarse phenomena arising from afflicted ignorance that is not unwholesome, it is said that there is no clinging mind. But this does not prevent the arising of the 'self-image' (我相) arising from subtle ignorance that is neither afflicted nor neutral. Allowing this view of clinging to self is not contradictory in principle. Therefore, the 'alaya-vijnana' (本識) can also transform into things like consciousnesses. If this transformation of consciousness necessarily has a practical function, and therefore can transform the characteristics of the various consciousnesses, then it should be said that the practical function of the various consciousnesses is completely non-existent, which is incorrect, because the various consciousnesses are originally transformed by the 'alaya-vijnana'. If it is said that all the practical functions of the various consciousnesses arise from the seeds of this consciousness, then the external world could also arise solely from seeds, and the 'alaya-vijnana' should not separately transform the external world, etc. If it is said that the external world, etc., are only 'image-aspects' (相分) and cannot transform consciousness into 'image-aspects', then the 'manas' is the uncommon basis of consciousness, just like the transformation and grasping of the five sense organs, what fault is there? If it is said that the 'image-aspect' mind has no ability to grasp, so it is said that this consciousness does not transform the mind, then it should also not grasp the seeds of the various consciousnesses, because the nature of the seeds and the manifest are the same. If it is said that the seeds have no ability to grasp, so the 'alaya-vijnana' grasping consciousness is not inverted, then the seeds and the manifest, the root and the branch, the cause and the effect, the nature and the ground, etc., should all be different. Investigating this carefully, we know that this consciousness also grasps the various consciousnesses, and there is no error in principle. Therefore, the sutra says, 'Knowing the characteristics of name and consciousness, dwelling in the realm of impure wisdom.' If so, how can the various teachings be reconciled? Answer: The various teachings do not contradict each other, it is not said that only this kind of dharma is grasped, so it is not said that other dharmas are not grasped. Although there is no contradiction, there are differences. Can the meaning of the differences be heard? The different meanings each have their own reasons. The Madhyantavibhaga (中邊分別論) and the sutras explain that the manifested dharmas are all transformations of consciousness, only the manifest is spoken of, the habitual tendencies and seeds, their characteristics do not appear, and there is no difference from consciousness, so they are briefly not spoken of. The Yogacarabhumi-sastra (瑜伽師地論) in order to show that the 'image' (相) is not separate from the 'seer' (見), so everything other than consciousness is what is cognized. All mental factors cannot be established apart from consciousness, its meaning is naturally manifest, so it is spoken of. But in reality, this consciousness grasps everything, because it has realms that follow itself and others. The treatise says 'can manifest all below together', only says manifest the five (roots).
塵者。且舉粗顯以合鏡喻。故前後文亦不乖越。其後三句簡異諸識。以一切時等者。此簡意識。此所藉緣無時不具。故一切時任運而起。彼所藉緣時多不具。於五位等有間轉故。常在前者。對簡末那。末那雖常任運而起。非諸識本故非在先。今此黎耶是諸識本。在諸識本在諸識先。故言常在前也。非謂五識對五塵現而常在於意識。前起五識不能現一切境。非一切時任運起故。但隨五塵惑業因對故。所現塵無前後耳。
論。四者名為至染凈法故 釋曰。是事識中細分法執不了前心所現境空而起染凈勝劣分別。故言分別染凈法也。
論。五者名為至不斷故 釋曰。此亦事識細分之位。此細事識法執相應執無斷故名相續識。若謂此二是事識者。寧意識中方立名耶。答。以彼亦粗有通別名。通名事識。別名智等。如三細相名亦通別。通名黎耶。別名業等。下意識中方立名者。增顯更說影顯前故。如現境相說為黎耶。而賴耶名亦通業識。又依我見立意識名。豈意識名唯屬我見。許則二乘應離意識。寧說二乘意識熏習。又此黎耶所現境相既是此中所分別事。此于彼境染凈苦樂覺念分別。寧非事識。不爾此是何識所收。不應說是七八二識。末那不緣外境相故。本識不起染凈相故。故屬屬事識其理必然。不可難言此二亦我
【現代漢語翻譯】 現代漢語譯本： 關於『塵』（dharma，法），這裡用粗顯的事物來比喻鏡子的作用，所以前後文的意義並不衝突。後面的三句話是爲了區分各種不同的識（vijñāna，意識）。『以一切時等者』，這是爲了區分意識（manovijñāna，意識）。因為意識所依賴的條件無時不具備，所以它在任何時候都能自然而然地生起。而意識所依賴的條件在很多時候是不具備的，所以在五位（pañca-sthānāni，五種不同的心理狀態）等情況下會間斷地運轉。『常在前者』，這是爲了區分末那識（manas-vijñāna，末那識）。雖然末那識也總是自然而然地生起，但它不是諸識的根本，所以不是『在先』。而阿賴耶識（ālayavijñāna，阿賴耶識）是諸識的根本，在諸識的本源，在諸識之前，所以說『常在前也』。這並不是說五識（pañcavijñāna，五種感官意識）在面對五塵（pañca-viṣayāḥ，五種感官對像）時，總是先於意識而生起。五識不能顯現一切境界，也不是在任何時候都能自然而然地生起。它們只是隨著五塵、惑業因緣而顯現，所以所顯現的塵境沒有先後之分。
論：四者名為至染凈法故 釋：這是事識（karmavijñāna，業識）中細微的法執（dharma-graha，對法的執著），不瞭解前心所顯現的境界是空性的，從而產生染污和清凈、殊勝和低劣的分別，所以說是分別染凈法。
論：五者名為至不斷故 釋：這也是事識細微的層面。這種細微的事識與法執相應，執著於事物不會斷滅，所以叫做相續識（saṃdhi-vijñāna，相續識）。如果說這兩種都是事識，為什麼只在意識中才建立這種名稱呢？答：因為它們也有粗略的、共通的和特別的名稱。共通的名稱是事識，特別的名稱是智等。就像三細相（trīṇi sūkṣmāṇi lakṣaṇāni，三種細微的相）的名稱也有共通和特別之分，共通的名稱是阿賴耶識，特別的名稱是業等。在下文的意識中才建立這種名稱，是爲了更加明顯地說明，是爲了更清楚地顯現前面的內容。就像顯現境界的相被稱為阿賴耶識一樣，而阿賴耶識的名稱也通用於業識。而且，根據我見（ātma-dṛṣṭi，我見）來建立意識的名稱，難道意識的名稱就只屬於我見嗎？如果允許這樣，那麼二乘（dviyāna，聲聞乘和緣覺乘）就應該脫離意識了。又怎麼能說二乘有意識的熏習呢？而且，阿賴耶識所顯現的境界既然是這裡所分別的事物，那麼對於這些境界的染凈、苦樂的覺知和念頭分別，難道不是事識嗎？如果不是，那麼這些又屬於哪個識所包含呢？不應該說是第七識（末那識）和第八識（阿賴耶識）。因為末那識不緣外境，本識（阿賴耶識）不起染凈之相，所以這些必然屬於事識，這是必然的道理。不能用『這兩種也是我』來反駁。
【English Translation】 English version: Regarding 'dharma' (dust), a coarse and obvious example is used to align with the mirror analogy, so the preceding and following texts do not contradict each other. The subsequent three sentences distinguish various consciousnesses (vijñāna). 'By all times, etc.' This distinguishes the mind consciousness (manovijñāna). Because the conditions it relies on are always present, it arises spontaneously at all times. The conditions it relies on are often not present, so it operates intermittently in the five positions (pañca-sthānāni, five different mental states), etc. 'Always in front' is to distinguish the manas consciousness (manas-vijñāna). Although the manas consciousness also arises spontaneously, it is not the root of all consciousnesses, so it is not 'in front'. The Ālaya consciousness (ālayavijñāna) is the root of all consciousnesses, at the origin of all consciousnesses, before all consciousnesses, so it is said to be 'always in front'. This does not mean that the five consciousnesses (pañcavijñāna, five sense consciousnesses) always arise before the mind consciousness when facing the five sense objects (pañca-viṣayāḥ). The five consciousnesses cannot manifest all realms, nor do they arise spontaneously at all times. They only manifest according to the five sense objects, afflictions, karmic causes and conditions, so the manifested objects have no order.
Treatise: The fourth is named because it reaches defiled and pure dharmas. Explanation: This is a subtle aspect of the dharma attachment (dharma-graha, attachment to dharmas) within the karma consciousness (karmavijñāna), not understanding that the realm manifested by the preceding mind is empty, thus giving rise to discriminations of defilement and purity, superiority and inferiority. Therefore, it is said to discriminate defiled and pure dharmas.
Treatise: The fifth is named because it is continuous. Explanation: This is also a subtle level of the karma consciousness. This subtle karma consciousness is associated with dharma attachment, clinging to the idea that things do not cease, so it is called the continuous consciousness (saṃdhi-vijñāna). If these two are both karma consciousness, why is this name only established in the mind consciousness? Answer: Because they also have coarse, common, and special names. The common name is karma consciousness, and the special names are wisdom, etc. Just like the names of the three subtle characteristics (trīṇi sūkṣmāṇi lakṣaṇāni) also have common and special aspects. The common name is Ālaya consciousness, and the special names are karma, etc. Establishing this name in the mind consciousness below is to make it more obvious, to more clearly reveal what came before. Just as the aspect of manifesting realms is called Ālaya consciousness, the name Ālaya consciousness also applies to karma consciousness. Moreover, the name mind consciousness is established based on self-view (ātma-dṛṣṭi), does the name mind consciousness only belong to self-view? If that were allowed, then the Two Vehicles (dviyāna, Śrāvakayāna and Pratyekabuddhayāna) should be free from mind consciousness. How could it be said that the Two Vehicles have the habit of mind consciousness? Furthermore, since the realm manifested by the Ālaya consciousness is what is being discriminated here, are the discriminations of defilement and purity, suffering and happiness, awareness and thoughts regarding these realms not karma consciousness? If not, then which consciousness do these belong to? It should not be said that they belong to the seventh consciousness (Manas consciousness) and the eighth consciousness (Ālaya consciousness). Because the Manas consciousness does not cognize external realms, and the fundamental consciousness (Ālaya consciousness) does not give rise to the appearance of defilement and purity, so these must belong to karma consciousness, this is a necessary principle. It cannot be refuted by saying 'these two are also self'.
執。雖同事識粗細各別故。如業轉現同本識體。業識未有能所相故。若如所難二執無別。便與諸教極相違故。故此但是細分法執同名事識。于理無違故。故此但是細分法執同名事識。于理無違。若爾寧說事識熏習能受凡夫業系苦相。答。此事識者通法我相。彼就具足二相處說故。事識熏習凡夫苦。若二乘人唯有法執。雖有熏習無業系苦。已斷我相發業用故。如八九地離現見染。豈得說無本識心耶。此亦如是。故唯法執亦名事識。于理無違。若爾六染為是識體。為是事識體應心所。答。是事識體非謂心所。說是所起事識心故。說為不斷相應染等。與染心所相應義故。說意識者。即相續識。故知諸染無別體。故但名為意及意識等。非是相應心所義故。事識心所即未無明。乃是能起見愛惑故。此六不攝見愛煩惱。皆是見愛所起識故。隨業用別假立多名。如業轉現但一識故。由與彼等心所相應而於一識開此諸相。非謂諸相即是心所。
論。住持過去至不覺妄慮 釋曰。此即第三顯功能也。有義。此顯五意功能。前但別明五意自相。此總熏顯五功能故。非謂別顯相續之義。前九相中無此文故。住持過去無量等者。顯前三細本識功能。由業轉現黎耶識故攝藏諸法善惡業種。故能住持過去多生善惡之業令其不失。此明本識能持
【現代漢語翻譯】 現代漢語譯本： 執著。即使同事認識有粗細的差別，也如同業轉為現，都源於同一個本識的本體。業識還沒有能所的對立相。如果像你所質疑的那樣，兩種執著沒有區別，那就與各種教義完全相違背。因此，這只是細分出來的法執，同樣可以稱為事識，在道理上沒有衝突。所以說，這只是細分出來的法執，同樣可以稱為事識，在道理上沒有衝突。如果這樣，為什麼說事識的熏習能夠使凡夫承受業力束縛的痛苦呢？回答：這個事識是通於法相和我相的，這裡是就具足兩種相的地方說的。事識熏習使凡夫受苦。如果二乘人只有法執，即使有熏習，也沒有業力束縛的痛苦，因為已經斷除了我相，不再發起業的作用。如同八地、九地菩薩遠離了現見染污，難道能說他們沒有本識心嗎？這裡也是一樣。所以，只有法執也可以稱為事識，在道理上沒有衝突。如果這樣，六種染污是識的本體，還是事識的本體，還是應屬於心所法？回答：是事識的本體，不是指心所法。因為說是所產生的事識心，所以說為不斷相應染等，是與染污心所相應的緣故。說意識，就是相續識。所以知道各種染污沒有別的本體，所以只稱為意和意識等，不是相應心所的含義。事識的心所就是未生起無明，是能夠生起見惑和愛惑的緣故。這六種不包括見愛煩惱，都是見愛所產生的識，隨著業的作用不同而假立多種名稱，如同業轉為現，只是一個識。由於與那些心所相應，才在一個識上開出這些相，不是說這些相就是心所。 論：住持過去乃至不覺妄慮。 釋曰：這就是第三個顯示功能。有一種觀點認為，這是顯示五意的功能。前面只是分別說明五意的自相，這裡是總括地熏習顯示五種功能。不是要分別顯示相續的意義，因為前面的九相中沒有這段文字。『住持過去無量等』，顯示了前三細本識的功能。由於業轉為現，是黎耶識的緣故，攝藏了諸法的善惡業種，所以能夠住持過去多生的善惡之業，使它們不失壞。這是說明本識能夠持守。
【English Translation】 English version: Attachment. Even though colleagues' understanding may vary in subtlety, it's like karma transforming into manifestation, originating from the same fundamental consciousness (本識, běnshí, fundamental consciousness). The karma-consciousness (業識, yèshí, karma-consciousness) does not yet have the duality of subject and object. If, as you question, the two attachments were indistinguishable, it would completely contradict various teachings. Therefore, this is merely a subtle division of the dharma-attachment (法執, fǎzhí, attachment to the idea of self), which can also be called the event-consciousness (事識, shìshí, event-consciousness), and there is no conflict in principle. So, this is merely a subtle division of the dharma-attachment, which can also be called the event-consciousness, and there is no conflict in principle. If so, why is it said that the熏習 (xūnxí, perfuming or influence) of the event-consciousness can cause ordinary beings to endure the suffering of karmic bondage? Answer: This event-consciousness is common to both the dharma-aspect (法相, fǎxiàng, dharma-aspect) and the self-aspect (我相, wǒxiàng, self-aspect). It is spoken of here in terms of possessing both aspects. The event-consciousness's熏習 (xūnxí, perfuming or influence) causes ordinary beings to suffer. If those of the Two Vehicles (二乘, èrcheng, Two Vehicles) only have dharma-attachment, even if there is熏習 (xūnxí, perfuming or influence), there is no suffering of karmic bondage, because they have already severed the self-aspect and no longer initiate the function of karma. Just as the bodhisattvas of the eighth and ninth grounds are free from the defilements of present perception, can it be said that they do not have the fundamental consciousness mind? It is the same here. Therefore, having only dharma-attachment can also be called event-consciousness, and there is no conflict in principle. If so, are the six defilements the substance of consciousness, or the substance of event-consciousness, or should they belong to mental factors? Answer: They are the substance of event-consciousness, not referring to mental factors. Because it is said to be the event-consciousness mind that arises, it is said to be continuously corresponding to defilements, because it corresponds to defiled mental factors. Saying 'consciousness' is the continuous consciousness. Therefore, know that the various defilements have no other substance, so they are only called 'mind' and 'consciousness,' etc., not in the sense of corresponding mental factors. The mental factors of event-consciousness are the unarisen ignorance, which is able to give rise to the delusions of view and love. These six do not include the afflictions of view and love, all of which are the consciousnesses arising from view and love, and multiple names are provisionally established according to the different functions of karma, just as karma transforming into manifestation is only one consciousness. Because of corresponding with those mental factors, these aspects are opened up in one consciousness, not saying that these aspects are mental factors. Treatise: 'Sustaining the past, up to unaware delusive thoughts.' Explanation: This is the third manifestation of function. One view holds that this manifests the function of the five minds. The previous only separately explained the self-aspects of the five minds, and this is a general熏習 (xūnxí, perfuming or influence) manifestation of the five functions. It is not to separately manifest the meaning of continuity, because there is no such passage in the previous nine aspects. 'Sustaining the past immeasurable, etc.,' manifests the function of the first three subtle fundamental consciousnesses. Because karma transforms into manifestation, it is the ālaya-consciousness (阿賴耶識, ā lài yé shí, storehouse consciousness), which stores the seeds of good and evil karma of all dharmas, so it can sustain the good and evil karma of past lives, preventing them from being lost. This explains that the fundamental consciousness can uphold.
種子。攝業種令不失故。隨善惡種生善果故。能成就現在未來果等報無差違也。此明本識能起現行能令現在已逕事。下顯其後二事識功能。由彼事識法執分別故。能念慮三世之事故。言不覺妄慮等也。有義。但顯事識功能。由此能令三世因果不斷絕故名相續識。前九相中且約自體。此更就能釋相續義。非謂通顯五功能也。不爾現識現五塵等。所有義相應通前二。意識起惑。于業有三。一起見惑。發未起業令起。二起修惑。潤生未熟業令熟。三雙起見修。引未生業令生。由此能令生死相續。今此文中但舉后二以能起此潤業煩惱。引持過去所發業種不失功能。令成堪生來果之有。故云住持乃至不失。又為能起引業煩惱能使已熟善惡業種隨其所應滅彼異熟業果相應。故云成熟無差違也。此則引熟令生如是三世因果流轉連持不絕功由意顯識用粗。有是功能故依功能名相續識。次舉念慮三世之事顯別智識微細分別。故言能令乃至妄慮。
論。是故三界至六塵境界 釋曰。上顯意轉。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。初順結三界。言是故者。是前一心隨無明動作五意故。是五種意依心成故。而此五意總攝三界。故說三界唯一心轉。妄念似現曰虛。詐現實狀曰偽。或相有體無名虛。
【現代漢語翻譯】 現代漢語譯本 種子（bīja）：因為能攝持業的種子使其不失壞。因為隨順善惡的種子產生善惡的果報。能夠成就現在和未來的果報等，沒有差別和違背。這說明本識（mūla-vijñāna）能夠生起現行，能夠使現在已經過去的事情持續存在。下面顯示其後兩個事識（pravṛtti-vijñāna）的功能。由於這些事識對法（dharma）的執著和分別，能夠念慮三世的事情，這就是說不覺的虛妄思慮等。有一種觀點認為，這只是顯示事識的功能，由此能夠使三世的因果不中斷絕，所以名為相續識（saṃtatavijñāna）。前面的九相是就自體而言，這裡更進一步就功能來解釋相續的意義，而不是說通顯五種功能。否則，現識（pratyakṣa-vijñāna）顯現五塵等，所有的意義相應都和前面的兩種識相通。意識（manovijñāna）生起迷惑，對於業有三種作用：一是生起見惑（dṛṣṭi-kleśa），引發尚未生起的業使其生起；二是生起修惑（bhāvanā-kleśa），滋潤尚未成熟的業使其成熟；三是同時生起見惑和修惑，牽引尚未產生的業使其產生。由此能夠使生死相續不斷。現在這段文字中只舉了后兩種，因為它們能夠生起這種滋潤業的煩惱，牽引和保持過去所發的業種不失壞的功能，使其成為堪能產生未來果報的存在，所以說『住持乃至不失』。又因為能夠生起牽引業的煩惱，能夠使已經成熟的善惡業種，隨著它們所應得的果報而滅除相應的異熟業果（vipāka-karma-phala），所以說『成熟無差違』。這就是牽引成熟的業使其產生，像這樣三世的因果流轉連持不斷絕，這種功用是由意顯識（manovijñāna）的作用粗顯而產生的，因為有這種功能，所以依據功能而名為相續識。其次舉出念慮三世的事情，顯示別智識（vijñāna）的微細分別，所以說『能夠使乃至虛妄思慮』。 論：因此，三界乃至六塵境界。 釋：上面顯示了意轉，接下來總結說明依心之義。其中有兩部分，先是正式地歸屬於心，然後是解釋疑惑並廣泛辨析。這是第一部分。文中分為兩節，首先是順著總結三界，說『因此』，是因為前面一心隨著無明（avidyā）而動作五意，這五種意依心而成，而這五意總攝三界，所以說三界唯一心轉。虛妄的念頭好像顯現，叫做『虛』。欺騙現實的狀態，叫做『偽』。或者說相有體無，叫做『虛』。
【English Translation】 English version Seeds (bīja): Because they can hold the seeds of karma and prevent them from being lost. Because good and evil fruits are produced according to good and evil seeds. It can accomplish the fruits of the present and future without difference or violation. This explains that the mūla-vijñāna (root consciousness) can give rise to present activity and can make things that have already passed in the present continue to exist. The following shows the functions of the latter two pravṛtti-vijñāna (evolving consciousnesses). Because of these pravṛtti-vijñānas' attachment to and discrimination of dharmas, they can contemplate the affairs of the three times, which is to say unconscious, deluded thoughts, etc. One view is that this only shows the function of the pravṛtti-vijñāna, whereby it can prevent the cause and effect of the three times from being interrupted, so it is called saṃtatavijñāna (continuing consciousness). The previous nine aspects were in terms of the self, but here the meaning of continuity is further explained in terms of function, rather than generally revealing the five functions. Otherwise, the pratyakṣa-vijñāna (present consciousness) manifests the five dusts, etc., and all corresponding meanings are connected to the previous two consciousnesses. The manovijñāna (mind consciousness) gives rise to delusion, and has three functions in relation to karma: first, it gives rise to dṛṣṭi-kleśa (wrong views), causing karma that has not yet arisen to arise; second, it gives rise to bhāvanā-kleśa (afflictions of cultivation), nourishing karma that has not yet matured to mature; third, it simultaneously gives rise to dṛṣṭi-kleśa and bhāvanā-kleśa, drawing karma that has not yet arisen to arise. This enables the cycle of birth and death to continue uninterrupted. In this passage, only the latter two are mentioned, because they can give rise to this affliction that nourishes karma, drawing and maintaining the function of the seeds of karma issued in the past without loss, making them capable of producing future fruits, so it is said 'sustaining and not losing'. Also, because it can give rise to afflictions that draw karma, it can cause the corresponding vipāka-karma-phala (result of karma) of good and evil seeds of karma that have already matured to be extinguished according to their due reward, so it is said 'maturity without difference or violation'. This is the drawing and maturing of karma to produce it, and in this way the cause and effect of the three times flow and continue uninterrupted. This function is produced by the coarse manifestation of the manovijñāna, and because it has this function, it is named saṃtatavijñāna according to its function. Next, the contemplation of the affairs of the three times is mentioned, showing the subtle discrimination of the vijñāna (consciousness), so it is said 'able to cause even deluded thoughts'. Treatise: Therefore, the three realms and even the realm of the six dusts. Explanation: The above shows the transformation of the mind, and the following summarizes the meaning of relying on the mind. There are two parts, first formally attributing to the mind, and then explaining doubts and broadly analyzing. This is the first part. The text is divided into two sections, first following the summary of the three realms, saying 'therefore', because the previous one mind moves the five minds following avidya (ignorance), and these five minds are formed by relying on the mind, and these five minds summarize the three realms, so it is said that the three realms are transformed by the one mind. False thoughts seem to appear, called 'false'. Deceiving the state of reality is called 'deceit'. Or, the appearance has no substance, called 'false'.
體無似有名偽。虛偽之相雖有種種。能究其因唯心所作故。云佛子三界唯心離心等者。此反結六塵也。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 釋曰。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。三界六塵固在心外。此唯心者義云何耶。
論。以一切法至無相可得 釋曰。此答也。文有七句。總分三節。即初三句正答前問。以業相等皆因心起。緣彼無明妄念熏生。既五種識不離於心。故離一心無六塵也。或可。境界皆是此心。隨熏所起更無異體。由汝妄念而生異相。故楞伽云。身資生住持如夢中生。若有能取所取相者。夢中所見應有二相。如夢中無二相也。既因此答轉起。疑雲。念不孤起。托境方生。若無異境。何所分別。故此二句釋此難言。一切分別非外分別。如依于面自見其面。夢中所見自見其心。是故經云。無有少法能取少法。即其義也。故言分別分別自心。若爾便成能見所見。何故前言無二相耶。故后二句遣此疑雲。為遣塵執說見自心。實非以心而見心也。心尚不起。何有見乎。以本真心無見相故。問。如集量論說諸心心所皆證自體名為現量。不爾于自心應不能境故。何故今說心不見心。答。二意異故亦不相違。
【現代漢語翻譯】 現代漢語譯本： 形體並非真實存在，只是虛假的表象。虛假表象雖然有種種不同，但追究其根源，都是由心所產生的。所以說，佛子所說的『三界唯心，離心無物』等，這是反過來總結六塵。離開那現前的意識，就沒有六塵。反過來驗證六塵，只不過是一心所顯現。所以說，離開心就沒有六塵。
論：這個道理是什麼？ 釋：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，與心不同，可以看見，能取和所取清楚地有差別。三界六塵確實存在於心外。那麼，這『唯心』的說法是什麼意思呢？
論：因為一切法乃至無相可得。 釋：這是回答。文中有七句，總共分為三節。前三句是正面回答前面的問題。因為業相等都是因心而起，由無明妄念熏習而生。既然五種識不離於心，所以離開一心就沒有六塵。或者說，境界都是這個心，隨著熏習而生起，沒有其他的本體。由於你的妄念而產生不同的表象。所以《楞伽經》說：『身資生住持如夢中生。』如果存在能取和所取的現象，那麼夢中所見應該有二相。就像夢中沒有二相一樣。既然因為這個回答而產生了疑問，說：念頭不是孤立產生的，要依託外境才能產生。如果沒有不同的外境，憑藉什麼來分別呢？所以這兩句解釋這個疑問，說：一切分別不是外在的分別，就像依靠面容才能看見自己的面容一樣。夢中所見是自己看見自己的心。所以經中說：『沒有少許法能夠取少許法。』就是這個意思。所以說，分別就是分別自己的心。如果這樣，就變成了能見和所見，為什麼前面說沒有二相呢？所以後面的兩句消除這個疑問，說：爲了消除對塵境的執著，才說看見自己的心，實際上不是用心來見心。心尚且沒有生起，哪裡有見呢？因為本來的真心沒有能見的相狀。問：如《集量論》說，諸心心所都證自體，名為現量。否則，對於自己的心就不能成為所緣境。為什麼現在說心不能見心？答：兩種意思不同，所以也不相違背。
【English Translation】 English version: The body has no real existence, it's merely a false appearance. Although these false appearances are various, tracing their origin, they are all created by the mind. Therefore, when the Buddhas say 'The Three Realms are only mind, apart from mind there is nothing,' etc., this is a reverse conclusion about the six dusts (six sense objects). Separated from that present consciousness, there are no six dusts. Reversing and verifying the six dusts, they are merely the manifestation of one mind. Therefore, it is said that apart from the mind, there are no six dusts.
Treatise: What is the meaning of this? Explanation: Next, to explain the doubts. There are three parts: first, the question; then, the answer; and finally, the conclusion. This is the first part. Now there are dust realms, different from the mind, which can be seen, and the grasper and the grasped are clearly differentiated. The six dusts of the Three Realms certainly exist outside the mind. So, what is the meaning of this 'only mind' teaching?
Treatise: Because all dharmas, even to the point of no-appearance, can be attained. Explanation: This is the answer. There are seven sentences in the text, divided into three sections. The first three sentences directly answer the previous question. Because karma and so on all arise from the mind, born from the perfuming of ignorance and false thoughts. Since the five consciousnesses are inseparable from the mind, therefore, apart from the one mind, there are no six dusts. Or, it can be said that all realms are this mind, arising according to the perfuming, with no other substance. Due to your deluded thoughts, different appearances arise. Therefore, the Laṅkāvatāra Sūtra says: 'Body, resources, sustenance, and maintenance arise as in a dream.' If there were phenomena of grasper and grasped, then what is seen in a dream should have two aspects. Just as there are no two aspects in a dream. Since doubts arise from this answer, saying: Thoughts do not arise in isolation, they rely on external realms to arise. If there are no different external realms, what is used to differentiate? Therefore, these two sentences explain this doubt, saying: All discriminations are not external discriminations, just as one relies on the face to see one's own face. What is seen in a dream is oneself seeing one's own mind. Therefore, the sutra says: 'There is not the slightest dharma that can grasp the slightest dharma.' That is the meaning. Therefore, it is said that discrimination is discriminating one's own mind. If that is so, then it becomes the seer and the seen. Why did you say earlier that there are no two aspects? Therefore, the last two sentences dispel this doubt, saying: In order to eliminate attachment to the dust realms, it is said that one sees one's own mind, but in reality, it is not using the mind to see the mind. The mind has not even arisen, so where is there seeing? Because the original true mind has no aspect of seeing. Question: As the Compendium on Valid Cognition says, all mental factors and mental events realize their own nature, called direct perception. Otherwise, one's own mind could not be an object. Why do you now say that the mind cannot see the mind? Answer: The two meanings are different, so they are not contradictory.
彼約俗諦安立道理。于其妄心開為諸分。故說自證能見見分。此約真實證會道理。說本真心元非動念。既無見故非能所見。若唯俗諦所顯亦殊。此顯見分不能自見故。以指刀為同法喻。彼說自證能見見分故。以燈焰為同法喻。設唯就真所顯亦別。彼說智如能所證別有見可證。以心見心。此說理智既無別體。無見可證。心不見心。此真俗舉體通融。說無不當于無故不壞於有。說有不當于有故不乖于無。無不乖有故宛然有而即無。有不妨無故宛然無而即有。由是二論不相違也。即由此中心不見心無相義。故楞伽頌云。非他非自緣。分別分別事。五法及二心。寂靜無如是。即前二句依識遣塵明唯識觀。今此二句依真遣識明真如觀。法門雖二所證是同。但一觀成則證外觀。故瑜伽論問此義言。諸觀行者見遍計所執無相時。當言入何等性。應言入圓成實。若入圓成實性時。當言遣何等性。應言遣依他起。舊中邊論亦顯此義。由依唯識故境無體義成。以塵無有故。本識即不生。故唯識成即無有識。以識無故便證真如。故知二觀同所證也。
論。當知世間至而得住持 釋曰。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。世間境界杖此而成。依之而住。
【現代漢語翻譯】 現代漢語譯本： 關於依於世俗諦安立道理，將妄心開解為各個部分。因此說自證分能夠看見見分（心識的各個組成部分）。這是依據真實證悟的道理來說的，說原本的真心原本就不是動念。既然沒有見，就沒有能見和所見。如果僅僅是世俗諦所顯現的，也是不同的。這顯示見分不能自己看見自己，所以用手指和刀來作為相同的比喻。他們說自證分能夠看見見分，所以用燈焰來作為相同的比喻。假設僅僅就真諦所顯現的來說，也是不同的。他們說智慧就像能證和所證一樣，另外有見可以被證得，就像用心去看心。這裡說理智既然沒有不同的本體，就沒有見可以被證得，心不能看見心。這真諦和俗諦舉體通融，說無不恰當于無，所以不破壞有；說有不恰當于有，所以不違背于無。無不妨礙有，所以宛然是有而就是無；有不妨礙無，所以宛然是無而就是有。因此，《楞伽經》和《瑜伽師地論》的兩種論點不互相違背。就是由此中心不見心的無相之義，所以《楞伽經》的偈頌說：『非他非自緣，分別分別事，五法及二心，寂靜無如是。』前面的兩句是依據識來去除塵，闡明唯識觀；現在的這兩句是依據真來去除識，闡明真如觀。法門雖然不同，所證悟的是相同的。但是一旦一個觀成了，就證悟外觀。所以《瑜伽師地論》問這個意義說：『諸位觀行者見到遍計所執無相的時候，應當說進入了什麼性質？』應該說進入了圓成實。『如果進入圓成實性的時候，應當說去除什麼性質？』應該說去除依他起。《舊中邊論》也顯示了這個意義。由於依靠唯識，所以境無實體的意義成立。因為塵沒有，所以本識就不生。所以唯識成立，就是沒有識。因為識沒有，就證悟真如。所以知道兩種觀所證悟的是相同的。
論：應當知道世間，乃至而得住持。 釋：接下來總結，其中有三個方面。首先顯示依靠妄才有境，其次顯示境的本體也是沒有的，最後總結解釋的原因。這是第一個方面。說無明，是根本無明（一切煩惱的根源）。說妄心，就是業、轉、現（三種心識活動）。世間境界依靠這個而形成，依靠它而存在。
【English Translation】 English version: Regarding the principle of establishing based on conventional truth (samvriti-satya), the deluded mind is analyzed into its various components. Therefore, it is said that self-awareness (svasamvedana) can see the perceived aspect (drishya-bhaga). This is according to the principle of true realization, stating that the original true mind (paramartha-chitta) is fundamentally free from moving thoughts. Since there is no seeing, there is neither seer nor seen. If only conventional truth is manifested, it is also different. This shows that the perceived aspect cannot see itself, so the finger and the knife are used as similar metaphors. They say that self-awareness can see the perceived aspect, so the lamp flame is used as a similar metaphor. Supposing that only ultimate truth (paramartha-satya) is manifested, it is also different. They say that wisdom (jnana) is like the knower and the known, and there is another seeing that can be known, like using the mind to see the mind. Here it is said that since reason and wisdom have no separate essence, there is no seeing that can be known, and the mind cannot see the mind. This is the complete integration of ultimate and conventional truth, saying that 'non-being' is not inappropriate to 'non-being,' so it does not destroy 'being'; saying that 'being' is not inappropriate to 'being,' so it does not contradict 'non-being.' 'Non-being' does not hinder 'being,' so it is clearly 'being' and yet is 'non-being'; 'being' does not hinder 'non-being,' so it is clearly 'non-being' and yet is 'being.' Therefore, the two treatises, Lankavatara Sutra and Yogacarabhumi-sastra, do not contradict each other. It is precisely from this meaning of the center not seeing the mind, the meaning of no-form (nirakara), that the verse in the Lankavatara Sutra says: 'Not other, not self-caused, discriminating discriminating things, the five dharmas and the two minds, are quiescent, not like this.' The previous two lines rely on consciousness (vijnana) to remove dust (klesha), clarifying the Consciousness-Only (vijnapti-matra) view; the current two lines rely on truth (tathata) to remove consciousness, clarifying the Suchness (tathata) view. Although the Dharma gates are different, what is realized is the same. But once one view is accomplished, the external view is realized. Therefore, the Yogacarabhumi-sastra asks about this meaning, saying: 'When practitioners see the absence of the imagined nature (parikalpita-svabhava), what nature should they be said to have entered?' They should be said to have entered the perfected nature (parinishpanna-svabhava). 'If they enter the perfected nature, what nature should they be said to have abandoned?' They should be said to have abandoned the dependent nature (paratantra-svabhava). The old Madhyantavibhaga-bhashya also reveals this meaning. Because of relying on Consciousness-Only, the meaning of the absence of substance in objects is established. Because dust does not exist, the fundamental consciousness (alaya-vijnana) does not arise. Therefore, the establishment of Consciousness-Only is the absence of consciousness. Because consciousness is absent, Suchness is realized. Therefore, it is known that the two views realize the same thing.
Treatise: It should be known that the world, even to the point of being sustained. Explanation: Next is the conclusion, which has three aspects. First, it shows that there is an object because of delusion; second, it shows that the essence of the object is also non-existent; and finally, it summarizes the reason for the explanation. This is the first aspect. Saying 'ignorance' (avidya) refers to fundamental ignorance (mula-avidya). Saying 'deluded mind' (bhranta-citta) refers to karma, transformation, and manifestation (karma, vivarta, and prakasha). The worldly realm is formed by relying on this and exists by relying on it.
不失自體。故言依妄得住持等。若爾劫壞余殘世界誰無明妄所住持耶。答。總詳諸教有其四釋。有義。眾生本識妄心於所變境為二因力。一為生因。由種勢力生近正果故。二為引因。引遠殘果令不頓絕故。內身既爾。外器亦然。故劫壞時雖無眾生。無明妄心為正生因。由前識中種有引力故。世界不即頓空。此能引力既本是心故。所引果亦妄心也。有義前說其理不然。諸□死時身器頓滅。彼時何無引因力耶。若生界法應頓滅者。此何不爾要色引因。設爾殘界應心外有現。無妄心所住持故。由此應說妄心所變有共不共四種句義。故此世界共所變起。或共受用不共受用。雖不共用必共變起。是故設生他方自地彼無明妄亦得住持。如死無心餘變骸骨他變殘界。其理善成。有義。此說亦未應理。大千世界成壞必同。無有彼此住壞異故。若大千外世界隔遠。彼識不能變此界。故不爾。殘界應永不空。諸界眾生常共變故。不應倒彼余骸為救。界地異同遠近別故。應言世界將壞之時有得通者往來持用彼識亦得變此殘界。如諸聖者往惡趣中必變彼趣而往來故。不爾殘界聖應不見。既照見者必變而緣不變。便取外境。故通者變其理。善成有義。此說理亦未然。論說境界皆妄心持。得通聖者無妄心故。設許聖變非利益過變殘世界無所用故。若
【現代漢語翻譯】 不失去它本來的狀態。所以說依靠虛妄才能得以維持等等。如果這樣，劫難摧毀后剩餘的世界由誰的無明虛妄所維持呢？回答。綜合各種教義有四種解釋。有一種觀點認為，眾生的本識妄心對於所變現的境界有兩種因的力量。一是生因，由於種子勢力的作用，產生接近於正果的結果；二是引因，牽引遙遠的殘餘果報，使其不至於完全斷絕。內在的身體是這樣，外在的器世界也是這樣。所以劫難摧毀時，即使沒有眾生，無明妄心仍然作為正生的原因，由於之前的意識中種子具有牽引的力量，世界不會立即空無。這種牽引的力量本來就是心，所以牽引的結果也是妄心。 有一種觀點認為，之前的說法不合理。諸位死的時候，身體和器世界立即毀滅。那時為什麼沒有牽引的力量呢？如果生界（指有情眾生所居住的世界）的法應當立即毀滅，那麼這種情況為什麼不是這樣，還需要色界的牽引原因呢？如果這樣，剩餘的世界應該在心外顯現，因為沒有虛妄心所維持。因此應該說虛妄心所變現的事物有共同和不共同四種句義。所以這個世界是共同變現而產生的，或者共同受用，或者不共同受用。即使不共同受用，也一定是共同變現的。所以即使眾生轉生到其他地方，他們各自的無明虛妄也能維持這個世界。就像死亡后沒有心識，剩餘的骸骨和他人所變現的殘餘世界一樣。這個道理是成立的。 有一種觀點認為，這種說法也不合理。大千世界的成住壞空必定是相同的，沒有彼此住世和壞滅不同的情況。如果大千世界之外的世界距離遙遠，他們的意識不能變現這個世界。所以不是這樣，剩餘的世界應該永遠不會空無，因為各個世界的眾生共同變現。不應該顛倒，用其他骸骨來拯救。因為世界和地獄的異同，距離的遠近不同。應該說世界將要毀滅的時候，有獲得神通的人往來維持，他們的意識也能變現這個殘餘的世界。就像諸位聖者前往惡趣中，必定會變現那個趣處而往來。不然的話，殘餘的世界聖者應該看不見。既然能照見，必定是變現而緣取，不變現就無法獲取外境。所以神通者變現的道理是成立的。 有一種觀點認為，這種說法道理也不成立。《論》中說境界都是虛妄心所維持，獲得神通的聖者沒有虛妄心。即使允許聖者變現，也沒有利益，因為變現殘餘的世界沒有什麼用處。如果...
【English Translation】 It does not lose its original state. Therefore, it is said that relying on delusion allows it to be maintained, and so on. If so, after the kalpa is destroyed, who's ignorance and delusion maintains the remaining world? Answer: Combining various teachings, there are four explanations. One view holds that the fundamental consciousness and deluded mind of sentient beings have two causal forces on the realm they manifest. One is the cause of birth, because the power of the seed produces a result close to the right fruit; the other is the cause of attraction, pulling the distant remaining karmic retribution, so that it is not completely cut off. The inner body is like this, and so is the external world. Therefore, even if there are no sentient beings when the kalpa is destroyed, ignorance and deluded mind still act as the cause of birth, because the seeds in the previous consciousness have the power of attraction, and the world will not immediately become empty. This power of attraction is originally the mind, so the result of the attraction is also the deluded mind. One view holds that the previous statement is unreasonable. When beings die, their bodies and the world are immediately destroyed. Why is there no attractive force at that time? If the dharma of the realm of birth (referring to the world inhabited by sentient beings) should be destroyed immediately, then why is this not the case, and why is the attractive cause of the realm of form still needed? If so, the remaining world should appear outside the mind, because there is no deluded mind to maintain it. Therefore, it should be said that the things manifested by the deluded mind have four kinds of meanings: common and uncommon. Therefore, this world is produced by common manifestation, or common enjoyment, or uncommon enjoyment. Even if it is not commonly enjoyed, it must be commonly manifested. Therefore, even if sentient beings are reborn in other places, their respective ignorance and delusion can maintain this world. It is like the remaining bones and the remaining world manifested by others after death without consciousness. This principle is established. One view holds that this statement is also unreasonable. The formation, dwelling, decay, and emptiness of the great chiliocosm must be the same, and there is no difference in the dwelling and destruction of each other. If the world outside the great chiliocosm is far away, their consciousness cannot manifest this world. So it is not like this, the remaining world should never be empty, because the sentient beings of each world manifest together. It should not be reversed, using other bones to save. Because the similarities and differences between the world and hell, the distance is different. It should be said that when the world is about to be destroyed, those who have attained supernatural powers come and go to maintain it, and their consciousness can also manifest this remaining world. It is like the saints who go to the evil realms, they will definitely manifest that realm and come and go. Otherwise, the remaining world should not be visible to the saints. Since they can see it, it must be manifested and grasped, and without manifestation, it is impossible to obtain the external realm. Therefore, the principle of manifestation by those with supernatural powers is established. One view holds that this statement is also unreasonable. The Shastra says that the realm is maintained by the deluded mind, and the saints who have attained supernatural powers do not have a deluded mind. Even if it is allowed for the saints to manifest, there is no benefit, because there is no use in manifesting the remaining world. If...
由照見法爾變者。應同凡夫有所緣故。若由往來故所變者。界應不空。常往來故。若有為法自滅壞者。則因於果無力用故。不爾殘界尚有眾生往惡趣者不同倒故。應言殘界雖無人等必有別類重罪眾生彼識故得變此殘界。如人骸骨本識雖無餘鬼畜等所變住故。說前地獄亦雜人間不遮無間移處所故。說諸地獄處不移者。是小乘宗非大乘故。既彼劫壞不無眾生。即彼妄心變殘世界。彼眾生盡世界方空。如燈炎滅光乃無故。故諸世界妄心持也。
論。是故一切至唯心虛妄 釋曰。此顯境體亦無也。如鏡中像無實體故鏡內鏡外皆不可得。境但是心虛妄現故。心外心內亦不可得。若爾諸境四義不成。無外境體。唯心妄故。二十唯識難起頌云。若識無實境。則處時決定。相續不決定。作用不應成。答。如夢中境。雖四義成實無別境故。寤時境雖有四義。亦不離心。亦如餓鬼同見膿河。又如地獄同見獄卒。雖無實境。四義亦成故。諸境界唯心虛妄。即二十論答難頌云。處時定如夢。身不定如鬼。同見膿河等。如夢損有用。一切如地獄。同見獄卒等。能為通害事。故四義皆成。若爾善惡應不成。業如夢所見皆無實故。答。理實善惡無實自性。皆虛妄心之所起。故隨自執心成彼業果。若如實知無所有。故依如義是故。經頌云。譬如燈
【現代漢語翻譯】 現代漢語譯本 由照見法爾（Dharmata，事物本性）變異所致，應與凡夫一樣有所執著。如果是由往來（輪迴）所變異，那麼界（Dhatu，構成世界的元素）應不會空無，因為常有往來。如果是有為法（Saṃskṛta，因緣和合的法）自身滅壞，那麼因對於果就沒有作用。如果不是這樣，殘餘的界尚有眾生前往惡趣，這與顛倒之見不同。應該說，殘餘的界即使沒有人等，也必定有其他種類的重罪眾生，他們的識（Vijñāna，意識）才能變現這殘餘的界。如同人的骸骨，雖然本識已無，但仍可被其他鬼、畜等所變現而存在。所以說，之前的地獄也混雜在人間，不排除無間地獄轉移處所的可能性。說諸地獄處所不轉移，那是小乘宗的觀點，不是大乘的觀點。既然劫壞之時並非沒有眾生，那麼就是那些妄心變現了殘餘的世界。那些眾生滅盡，世界才空無，如同燈焰熄滅，光芒才消失。所以，諸世界是由妄心所持。 論：因此，一切都只是唯心虛妄。 釋：這表明境（Viṣaya，所認知的外界事物）的本體也是不存在的。如同鏡中的影像沒有實體，所以鏡內鏡外都不可得。境只是心的虛妄顯現，所以心外心內也都不存在。如果這樣，諸境的四義（處所、時間、相續、作用）就不能成立，因為沒有外境的本體，一切都是唯心虛妄。二十唯識論（Viṃśatikāvijñaptimātratāsiddhi）的難起頌說：『如果識沒有真實的境，那麼處所、時間就不能決定，相續也不能決定，作用也不應成立。』 答：如同夢中的境，雖然四義成立，但實際上沒有別的境。醒來時的境雖然有四義，也不離心。又如餓鬼（Preta）共同看到膿河，又如地獄（Naraka）共同看到獄卒（Yamapāla）。雖然沒有真實的境，四義也能成立。所以，諸境界都是唯心虛妄。二十論答難頌說：『處所、時間決定如同夢，身不定如同鬼，共同看到膿河等，如同夢中損害有用，一切如同地獄，共同看到獄卒等，能進行通害之事。』所以四義都能成立。如果這樣，善惡（Kuśala-akuśala）應不能成立，業（Karma）如同夢中所見，都是沒有實體的。 答：理實上，善惡沒有真實的自性，都是虛妄心所生起。所以，隨著各自執著的心，成就那樣的業果。如果如實地知道一切都是空無所有，所以依據如義。因此，經頌說：『譬如燈。』
【English Translation】 English version That which is transformed by perceiving Dharmata (the true nature of things) should be attached like ordinary people. If it is transformed by coming and going (saṃsāra), then the Dhatu (elements constituting the world) should not be empty, because there is constant coming and going. If conditioned dharmas (Saṃskṛta, compounded dharmas) perish by themselves, then the cause has no power over the effect. If not, the remaining realms still have sentient beings going to evil destinies, which is different from inverted views. It should be said that even if there are no humans in the remaining realms, there must be other kinds of sentient beings with heavy sins, whose Vijñāna (consciousness) can transform these remaining realms. Just as human bones, although the original consciousness is gone, can still be transformed and inhabited by other ghosts and animals. Therefore, it is said that the previous hells are also mixed with the human realm, and the possibility of transferring the location of Avīci (uninterrupted hell) is not excluded. Saying that the locations of the hells do not move is the view of the Hīnayāna (small vehicle), not the Mahāyāna (great vehicle). Since there are still sentient beings when the kalpa (eon) is destroyed, it is those deluded minds that transform the remaining world. Only when those sentient beings are exhausted will the world be empty, just as when the flame of a lamp goes out, the light disappears. Therefore, all worlds are held by deluded minds. Treatise: Therefore, everything is only mind, illusory and unreal. Commentary: This shows that the substance of the object (Viṣaya, external objects of cognition) is also non-existent. Just as the image in a mirror has no substance, so neither inside nor outside the mirror can be obtained. The object is only a deluded manifestation of the mind, so neither outside nor inside the mind can be obtained. If so, the four aspects of objects (place, time, continuity, function) cannot be established, because there is no substance of external objects, and everything is only mind, illusory and unreal. The difficult verse of the Twenty Verses on Consciousness-Only (Viṃśatikāvijñaptimātratāsiddhi) says: 'If consciousness has no real object, then place and time cannot be determined, continuity cannot be determined, and function should not be established.' Answer: Like the objects in a dream, although the four aspects are established, there is actually no other object. Although the objects when awake have four aspects, they are not separate from the mind. Also, like Pretas (hungry ghosts) commonly seeing a river of pus, and like Naraka (hell) commonly seeing Yamapālas (hell wardens). Although there is no real object, the four aspects can be established. Therefore, all objects are only mind, illusory and unreal. The answer verse of the Twenty Verses says: 'Place and time are determined like in a dream, the body is not determined like a ghost, commonly seeing a river of pus, etc., like harm is useful in a dream, everything is like hell, commonly seeing Yamapālas, etc., can perform acts of communication and harm.' Therefore, all four aspects can be established. If so, Kuśala-akuśala (good and evil) should not be established, and Karma (action) is like what is seen in a dream, all without substance. Answer: In truth, good and evil have no real self-nature, but are all produced by deluded minds. Therefore, according to each person's clinging mind, the corresponding karmic result is achieved. If one truly knows that everything is empty and without substance, then one relies on the true meaning. Therefore, the sutra verse says: 'Like a lamp.'
破闇一念盡無餘。諸業之闇冥多劫所熏聚牟尼智燈照剎那速滅除。如是等義諸經非一。故彼善惡亦是夢心。如其心妄業亦然故。若爾殺生不斷彼命亦無怨等無外境故。答。見生殺命亦是妄心。無生及命無所殺故。謂有為法性自無常。于唸唸中無住性故。實無能殺所殺二相。但二妄心互相成故。由此唸唸妄熏習乃成決定怨業等。故二十唯識頌此義云。展轉增上力。二識成決定。長行廣釋廣敘引之。如涅槃經。佛依此義破彼阇王殺父罪執。故說蘊空無能所殺。除彼妄心罪自無故。
論。以心生至法滅故 釋曰。此結釋所以也。所言境界心妄現者。以無明力不覺心動。由此能現一切境故。故言心生種種法生。即心妄動而言生也。若妄心滅境隨滅故。諸分別識皆滅無餘。故言心滅種種法滅。即心源靜故云滅也。既說此心妄現諸境。即驗諸境唯心無體。問。上以九相結屬無明。今此五識何歸心耶。答。前顯一心成彼生滅。九染相者。功由不覺故。以九相結屬無明。今此因緣和合道理成辨。諸法唯屬於心故。以五意結歸心也。答。隨義增影略而說。非於二處無心無明。
論。言意識者即此相續識 釋曰。次顯意識。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
【現代漢語翻譯】 現代漢語譯本：破除黑暗的一念，便能完全消除所有殘餘。各種業力的黑暗和矇昧，是經過多劫的薰染積聚而成的，但只要用牟尼（Muni，指佛陀）的智慧之燈照亮，就能在剎那間迅速滅除。這樣的道理在許多經典中都有闡述。因此，善與惡也都是夢中的心識所顯現。既然心是虛妄的，那麼業也是虛妄的。如果這樣說，那麼殺生就不能斷絕對方的性命，也不會有怨恨等等，因為沒有外在的實在境界。回答：看到生命被殺，這同樣是虛妄的心識所顯現。實際上既沒有生，也沒有命，因此也沒有什麼可殺的。所謂的有為法，其自性本來就是無常的，在每一個念頭中都沒有 स्थिर性。所以實際上沒有能殺和所殺這兩種相狀，只不過是兩個虛妄的心識互相成就罷了。因此，每一個念頭的虛妄熏習，才最終形成決定的怨業等等。所以《二十唯識頌》中說：『展轉增上力，二識成決定。』（通過相互增上的力量，兩個識最終形成決定的結果。）長行廣釋中對此進行了廣泛的敘述和引用。例如《涅槃經》中，佛陀依據這個道理，破除了阿阇世王（Ajatasattu）殺父的罪業執著，所以說五蘊皆空，沒有能殺和所殺。去除虛妄的心識，罪業自然就沒有了。 論：以心生至法滅故。（因為心的生起導致了法的生起，心的滅亡導致了法的滅亡。）釋曰：這是總結解釋前面的內容。所說的境界是心虛妄顯現的，是因為無明（Avidya，指對事物真相的迷惑）的力量，沒有覺察到心的動搖。因此能夠顯現一切境界。所以說心生種種法生，就是指心虛妄動搖而說生。如果虛妄的心滅亡，境界也隨之滅亡。各種分別識都滅盡無餘。所以說心滅種種法滅，就是指心源清靜而說滅。既然說這個心虛妄顯現各種境界，那麼就可以驗證各種境界都只是心識的顯現，沒有自體。問：上面用九相來總結歸屬於無明，那麼現在的五識應該歸屬於什麼呢？答：前面是爲了顯示一心成就了生滅的九種染污相，這是因為不覺的作用。所以用九相來總結歸屬於無明。現在是用因緣和合的道理來辨明，各種法都只是屬於心識的顯現。所以用五種意思來總結歸屬於心。回答：這是隨著意義的增減而簡略地說明，並不是說在兩處（無明和心）沒有心或無明。 論：言意識者即此相續識。（所說的意識，就是指這個相續識。）釋曰：接下來解釋意識。其中有兩部分。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 अलग體。所以是指前面的第五識相，所以說『即此相』。
【English Translation】 English version: With a single thought dispelling the darkness, all remnants are completely eliminated. The darkness and obscurity of various karmas, accumulated through eons of薰染 (xunran, influence), are swiftly eradicated in an instant by the light of Muni's (Muni, referring to the Buddha) wisdom. Such principles are elucidated in numerous scriptures. Therefore, good and evil are also manifestations of the mind in a dream. Since the mind is illusory, so is karma. If this is the case, then killing does not sever the life of the other, nor will there be resentment, etc., because there is no external, real realm. Answer: Seeing life being killed is also a manifestation of the illusory mind. In reality, there is neither birth nor life, therefore there is nothing to be killed. The so-called conditioned dharmas are inherently impermanent, without stability in every thought. Therefore, there are actually no aspects of the killer and the killed, but rather two illusory minds mutually accomplishing each other. Thus, the illusory熏習 (xunxi, influence) of each thought ultimately forms determined resentment, karma, etc. Therefore, the Twenty Verses on Consciousness-Only states: 'Through mutually increasing power, the two consciousnesses form a determined result.' The extensive commentary elaborates and cites this widely. For example, in the Nirvana Sutra, the Buddha, based on this principle, refuted King Ajatasattu's (Ajatasattu) attachment to the sin of patricide, and therefore said that the five skandhas are empty, with no killer or killed. Remove the illusory mind, and the sin will naturally disappear. Treatise: 'Because of the mind's arising, dharmas arise; because of the mind's cessation, dharmas cease.' Explanation: This is a concluding explanation of the preceding content. The so-called realm is a false manifestation of the mind because of the power of Avidya (Avidya, ignorance), without awareness of the mind's movement. Therefore, it can manifest all realms. Thus, it is said that when the mind arises, all kinds of dharmas arise, referring to the mind's false movement as arising. If the false mind ceases, the realm also ceases accordingly. All discriminating consciousnesses are extinguished without remainder. Therefore, it is said that when the mind ceases, all kinds of dharmas cease, referring to the mind's source being tranquil as cessation. Since it is said that this mind falsely manifests all kinds of realms, then it can be verified that all kinds of realms are merely manifestations of consciousness, without self-nature. Question: Above, the nine aspects were summarized as belonging to Avidya, so to what should the present five consciousnesses belong? Answer: The previous was to show that one mind accomplishes the nine defiled aspects of arising and ceasing, which is due to the function of non-awareness. Therefore, the nine aspects are summarized as belonging to Avidya. Now, the principle of the combination of causes and conditions is used to clarify that all dharmas belong only to the manifestation of consciousness. Therefore, the five meanings are used to summarize as belonging to the mind. Answer: This is a brief explanation with the increase or decrease of meaning, not that there is no mind or Avidya in the two places (Avidya and mind). Treatise: 'The so-called मनस (manas, mind) is precisely this continuous consciousness.' Explanation: Next, the मनस (manas, mind) is explained. There are two parts to it. First is the indication, then the explanation. This is the first part. It explains that this arising, although there are differences in coarseness and fineness, is the same consciousness, without a separate entity. Therefore, it refers to the preceding fifth aspect of consciousness, so it says 'precisely this aspect'.
續識也。前勝細分法執相應所止義門則說為意。此約能起見愛粗惑從前起門說名意識。意之識故名為意識。而新論言。一切凡夫依相續識執我等者。即是依前相續法執一切凡夫執我我所。論說我執我等者。即是依前相續法執。一切凡夫執我我所。論說我執依法執起如。要迷杌方謂人。故非謂迷於續本識。凡夫依此執我我所。有此說者皆為謬釋。
論。依諸凡夫取著轉深 釋曰。次下別釋。于中有五。一約人辨粗。二其粗體。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。計我我所種種妄執 釋曰。此出惑體。非直心外計境為粗。亦復于身而計為我。于諸塵境計為我所。即蘊離蘊或執與蘊非離而計為我。乃至能起六十二見。皆是此中種種妄執。
論。隨事攀緣分別六塵 釋曰。此明執所緣也。但緣倒境不了正理故皆名為隨事攀緣。隨事何謂。取六境故。分別六塵名隨事攀緣也。
論。名為意識至分別事識 釋曰。此制立其名也。既緣六塵應名六識。而今就其一意識義故不別出眼等五識。故涅槃云。譬如一識分別說六。金光明經。心如幻化馳駛六塵而
【現代漢語翻譯】 現代漢語譯本： 繼續分析『識』（Vijnana，了別作用）。如果從先前勝妙的細微分別法執相應的止息義門來說，則稱之為『意』（Manas，末那識）。這是從能夠生起見愛等粗重迷惑，從先前生起的角度來說，稱之為『意識』（Vijnana，第六識）。因為是『意』的『識』，所以稱為『意識』。而《新論》說：『一切凡夫依相續識執著我等』，就是依先前的相續法執著一切凡夫執著『我』（Atman）和『我所』（Atmiya）。論中說『我執』、『我等』，就是依先前的相續法執著。一切凡夫執著『我』和『我所』。論中說『我執』依法執而生起，就像因為迷惑木樁而誤以為是人一樣。所以不是迷惑于相續根本識。凡夫依此執著『我』和『我所』，有這種說法的都是錯誤的解釋。
論：依諸凡夫取著轉深 釋：接下來分別解釋，其中有五點：一是就人來辨別粗細，二是粗細的本體，三是說明執著所緣，四是制定名稱，五是說明識所依。這是第一點。簡別不是二乘（聲聞乘和緣覺乘）所生起的意識，因為先前的智識和相續識普遍存在於二乘地之前所生起。現在就凡夫來顯示它的粗重。因為這些凡夫沒有對治，所以追逐執著虛妄的境界，變得極其粗顯，所以說『取著轉深』。
論：計我我所種種妄執 釋：這是說明迷惑的本體。不只是在心外執著境界為粗重，也執著身體為『我』，執著各種塵境為『我所』。即執著五蘊（Skandha）為『我』，或執著離開五蘊為『我』，或執著五蘊非離為『我』。乃至能夠生起六十二見（六十二種錯誤的見解），都是這其中的種種虛妄執著。
論：隨事攀緣分別六塵 釋：這是說明執著所緣。只是緣于顛倒的境界，不瞭解正確的道理，所以都稱為『隨事攀緣』。『隨事』是什麼意思？就是取著六境（色、聲、香、味、觸、法）的緣故。分別六塵，就叫做『隨事攀緣』。
論：名為意識至分別事識 釋：這是制定它的名稱。既然緣於六塵，應該稱為六識（眼識、耳識、鼻識、舌識、身識、意識）。而現在就其中一個意識的意義來說，所以不分別說眼等五識。所以《涅槃經》（Nirvana Sutra）說：『譬如一個識，分別說為六』。《金光明經》（Suvarnaprabhasa Sutra）說：『心如幻化，馳騁於六塵』。
【English Translation】 English version: Continuing the analysis of 『Vijnana』 (consciousness, the function of distinguishing). If, from the perspective of the preceding subtle discrimination and the corresponding cessation of attachment to the Dharma, it is discussed, then it is called 『Manas』 (the mind, the seventh consciousness). This is from the perspective of being able to generate coarse delusions such as views and attachments, arising from the preceding, it is called 『Vijnana』 (consciousness, the sixth consciousness). Because it is the 『Vijnana』 of 『Manas』, it is called 『consciousness』. And the 『New Treatise』 says: 『All ordinary beings rely on the continuing consciousness to cling to self, etc.』, that is, relying on the preceding continuing Dharma attachment, all ordinary beings cling to 『Atman』 (self) and 『Atmiya』 (what belongs to self). The treatise says 『self-attachment』, 『self, etc.』, that is, relying on the preceding continuing Dharma attachment. All ordinary beings cling to 『self』 and 『what belongs to self』. The treatise says that 『self-attachment』 arises from Dharma attachment, just like mistaking a tree stump for a person because of delusion. Therefore, it is not delusion about the continuing fundamental consciousness. Ordinary beings rely on this to cling to 『self』 and 『what belongs to self』; those who say this are all mistaken interpretations.
Treatise: Relying on all ordinary beings, attachment deepens. Explanation: Next, explain separately, there are five points: First, distinguish coarseness based on people; second, the substance of coarseness; third, clarify the object of attachment; fourth, establish the name; fifth, clarify what consciousness relies on. This is the first point. Distinguish that it is not the consciousness arising from the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), because the preceding knowledge and continuing consciousness universally exist before the stage of the Two Vehicles. Now, show its coarseness based on ordinary beings. Because these ordinary beings have no antidote, they pursue and cling to illusory realms, becoming extremely coarse and obvious, so it is said 『attachment deepens』.
Treatise: Calculating self, what belongs to self, all kinds of false attachments. Explanation: This explains the substance of delusion. It is not only clinging to external realms as coarse, but also clinging to the body as 『self』, and clinging to various sense objects as 『what belongs to self』. That is, clinging to the five Skandhas (aggregates) as 『self』, or clinging to being apart from the five Skandhas as 『self』, or clinging to the five Skandhas as not being separate as 『self』. Even being able to generate the sixty-two views (sixty-two kinds of wrong views) are all kinds of false attachments in this.
Treatise: Following events, climbing and clinging, distinguishing the six dusts. Explanation: This clarifies the object of attachment. It is only clinging to inverted realms, not understanding correct principles, so it is all called 『following events, climbing and clinging』. What does 『following events』 mean? It is because of clinging to the six objects (form, sound, smell, taste, touch, and dharma). Distinguishing the six dusts is called 『following events, climbing and clinging』.
Treatise: Named consciousness, to distinguishing event consciousness. Explanation: This establishes its name. Since it clings to the six dusts, it should be called the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). But now, in terms of the meaning of one consciousness, the five consciousnesses such as eye consciousness are not separately mentioned. Therefore, the 『Nirvana Sutra』 says: 『For example, one consciousness is separately said to be six.』 The 『Suvarnaprabhasa Sutra』 says: 『The mind is like an illusion, galloping in the six dusts.』
常妄起分別諸法。故緣六塵但名意識。即此意識依於六根別取六塵。故名分離。又能分別知來內外善惡因果種種事相故。復說名分別事識。
論。此識依見至增長義故 釋曰。此明識所依也。見謂五見。即見道斷所有分別發業煩惱。發業惑中見最強故。舉此亦攝分別貪等。即五住中見一處住地。愛謂貪愛。修道所斷所有俱生潤生煩惱。潤生惑中愛最強故。舉最強故舉此亦攝俱生癡等。即欲色有愛三住地也。此能增長事識義者。有義。但增我等粗執說依凡夫取著等。故說二乘人斷見愛惑。但離第一執相應故。二乘雖無見愛煩惱。未離分別事識心。故說相續識。亦是事識必非見愛所增長故。說由法執起我等惑。不許煩惱起法執故。言見愛熏成事識者。言說識中所有我執如事識熏起凡夫苦。豈二乘等亦有此耶。故增長者但是識中我等粗執非事識體。謂由境界資熏現識起彼智相及相續相。成事識中法執念相。復由見愛熏事識中法執念相起我等執故。說我執從諸執生。見愛既是凡夫所有熏起我執故。說依凡取著轉深說意識等。由此二乘雖斷見愛離我等相。而猶未離分別事識。非彼起故。若作此釋。妙快理教。有義。此說其理不成。與論文義極乖返故。說見愛熏能成事識不說熏起我我等故。說六染相皆是事識。六染皆無我等
【現代漢語翻譯】 現代漢語譯本 常常虛妄地生起對諸法的分別。因此，攀緣六塵時，只能稱之為意識。這個意識依賴於六根，分別獲取六塵，所以稱為分離。又能分別知曉未來、內外、善惡、因果種種事相，所以又被稱為分別事識。
論：此識依賴於見和愛的增長之義。 釋：這是說明意識所依賴的。見，指的是五見（Sakkāya-diṭṭhi, Antagāhika-diṭṭhi, Micchā-diṭṭhi, Diṭṭhi-parāmāsa, Sīlabbataparāmāsa）。也就是在見道（Sotāpatti-magga）所斷除的所有分別發業煩惱。在發業惑中，見是最強的，所以舉出見，也包括了分別貪等。也就是五住地（五種煩惱的住所）中的見一處住地。愛，指的是貪愛。是修道（Bhavana-magga）所斷除的所有俱生潤生煩惱。在潤生惑中，愛是最強的，所以舉出最強的愛，也包括了俱生癡等。也就是欲愛、色愛、有愛這三住地。這種見和愛能夠增長事識的意義在於： 有一種觀點認為，只是增長我等粗糙的執著，說是依賴凡夫的取著等。所以說二乘人斷除了見愛惑，只是離開了第一執（薩迦耶見，Sakkāya-diṭṭhi）相應。二乘雖然沒有見愛煩惱，但沒有離開分別事識心，所以說相續識，也是事識，必定不是見愛所增長的。說是由於法執生起我等惑，不允許煩惱生起法執。說見愛熏成事識，意思是說識中所有的我執，如事識熏起凡夫的苦。難道二乘等也有這種苦嗎？所以增長的只是識中我等粗糙的執著，不是事識的本體。是由境界資助熏習，現識生起彼智相以及相續相，成就事識中的法執念相。又由見愛熏習事識中的法執念相，生起我等執著。所以說我執從諸執生。見愛既然是凡夫所有的，熏起我執，所以說是依賴凡夫的取著，轉為深刻的意識等。因此，二乘雖然斷除了見愛，離開了我和我所的相，但仍然沒有離開分別事識，不是由見愛生起的。如果這樣解釋，就非常巧妙，符合道理和教義。 另一種觀點認為，這種說法不成立，與論文的意義極其違背。說是見愛熏習能夠成就事識，不是說熏起我和我所等。說六染相都是事識，六染都沒有我和我所。
【English Translation】 English version It constantly and falsely gives rise to discriminations about all dharmas. Therefore, when clinging to the six sense objects (六塵, liù chén), it can only be called consciousness (意識, yì shí). This consciousness relies on the six sense organs (六根, liù gēn) to separately grasp the six sense objects, hence it is called 'separation'. Furthermore, it can distinguish and know the future, internal and external, good and evil, cause and effect, and various phenomena, so it is also called 'discriminating consciousness of affairs' (分別事識, fēn bié shì shí).
Treatise: This consciousness relies on the meaning of the increase of views and love. Explanation: This explains what consciousness relies on. 'Views' refer to the five views (五見, wǔ jiàn): Sakkāya-diṭṭhi (身見, shēn jiàn), Antagāhika-diṭṭhi (邊見, biān jiàn), Micchā-diṭṭhi (邪見, xié jiàn), Diṭṭhi-parāmāsa (見取見, jiàn qǔ jiàn), Sīlabbataparāmāsa (戒禁取見, jiè jìn qǔ jiàn). These are all the discriminating afflictions that generate karma, which are severed on the path of seeing (見道, jiàn dào). Among the afflictions that generate karma, views are the strongest, so mentioning views also includes discriminating greed, etc. This refers to the 'dwelling place of views in one place' (見一處住地, jiàn yī chù zhù dì) among the five abodes (五住地, wǔ zhù dì). 'Love' refers to craving (貪愛, tān ài). These are all the co-arisen afflictions that moisten existence, which are severed on the path of cultivation (修道, xiū dào). Among the afflictions that moisten existence, love is the strongest, so mentioning the strongest love also includes co-arisen ignorance, etc. This refers to the three abodes of desire-love, form-love, and existence-love (欲愛, 色愛, 有愛, yù ài, sè ài, yǒu ài). The meaning of these views and love being able to increase the consciousness of affairs lies in: One view holds that it only increases the coarse attachments to 'I', etc., saying that it relies on the clinging of ordinary people, etc. Therefore, it is said that the two vehicles (二乘, èr shèng) sever the afflictions of views and love, and only separate from the corresponding first attachment (Sakkāya-diṭṭhi). Although the two vehicles do not have the afflictions of views and love, they have not separated from the discriminating consciousness of affairs, so it is said that the continuing consciousness is also the consciousness of affairs, and it is certainly not increased by views and love. It is said that the afflictions of 'I', etc., arise from the attachment to dharmas, and it is not allowed that the attachment to dharmas arises from afflictions. Saying that views and love perfume and form the consciousness of affairs means that all the attachments to 'I' in consciousness, such as the consciousness of affairs perfuming and causing the suffering of ordinary people. Do the two vehicles, etc., also have this suffering? Therefore, what increases is only the coarse attachments to 'I', etc., in consciousness, not the substance of the consciousness of affairs. It is aided and perfumed by the realm, and the manifest consciousness arises with that wisdom-aspect and the continuing aspect, accomplishing the aspect of the thought of attachment to dharmas in the consciousness of affairs. Furthermore, the aspect of the thought of attachment to dharmas in the consciousness of affairs is perfumed by views and love, giving rise to the attachments to 'I', etc. Therefore, it is said that the attachment to 'I' arises from all attachments. Since views and love are all possessed by ordinary people, they perfume and cause the attachment to 'I', so it is said that it relies on the clinging of ordinary people, turning into profound consciousness, etc. Therefore, although the two vehicles sever views and love and separate from the aspects of 'I' and 'mine', they still have not separated from the discriminating consciousness of affairs, and it is not caused by views and love. If explained in this way, it is very ingenious and conforms to reason and doctrine. Another view holds that this statement is not valid and is extremely contrary to the meaning of the treatise. It is said that the perfuming of views and love can accomplish the consciousness of affairs, not that it perfumes and causes 'I' and 'mine', etc. It is said that the six defiled aspects are all the consciousness of affairs, and the six defilements do not have 'I' and 'mine'.
義故。我見即是見愛所攝。能熏起他非自起故。諸識皆有依他之義。事識必依見愛生故。說見愛惑亦是無明必有熏真起識用故。既本無明熏起本識。未應如彼起事識故。不爾事識非無明起。不許見愛所熏起故。若謂事識但境熏起非見愛者。我見亦有境熏起義。寧不許然。境有增長取熏義故。若謂事識通法執故不許煩惱所熏起者。于起我執寧則許然。諸論不許惑生執故。應知事識理有法我二種相故。二執相應事識既非即二執體。見愛熏起于理何乖諸論。不說見愛煩惱起事識者。且隨粗相。據實亦有起事識義。謂此事識相應心所必有助成心王之義。故說作意驚引心等。心所既多。見愛惑攝。熏起事識于理無違。彼有漏位非解脫分善根所攝。諸善心所從無明起皆此所攝。事識必與善相應故。此既粗動異。于本識必二緣生。一謂境界。二謂見愛相應心所。由此論文互舉其一。或說境界之所熏起。或說見愛所增長生。合前後說義方具足。故二乘等雖離見愛有妄境故未離事識。若爾未離執相應染。以有能熏我相境故。答。境非實我得我空智。不為妄境之所熏故。而說依凡夫取著轉深及事識熏起凡苦者。謂事識體在凡夫位。取著既深。復起我執發五趣業受凡夫苦。非謂熏起我等粗執。是故見愛所增長者但是事識。其理極成。
論。複次依無明至唯佛窮了 釋曰。上明生滅依因緣義。次下熏顯因緣體相。于中有二。初略明緣起甚深之相。后廣顯緣起差別之義。初中亦二。先標嘆甚深。后釋甚深所以。此初也。前已直明緣起之義。此下重約甚深以顯。故言複次無明熏等。無明熏習所起識者標緣起體。即本凈心是緣起體。為無明熏習所起識者標緣起體即本凈心是緣起體為無明熏起諸妄識總。名無明熏所起識。非謂偏取真及妄分。非凡夫能知等者。此凡小絕分。於此根本緣起之理。凡夫業信具彼五住二障礙故。而不能知。二乘雖證由無明住智障礙故亦不能覺。要由此理。是故經言阿那識甚深細。我于凡愚不開演。謂諸菩薩已下菩薩分知。菩薩從初正定信位而發意言比觀觀察。至地上分分證之。知因真如隨緣成識。既能觀證故佛為說經。依此義而有頌云。故名阿賴耶勝者我開示。以諸菩薩無明住地未斷盡故。業識未亡。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。無明斷盡覺道圓明。故能盡知一心緣起。
論。何以故至唯佛能知 釋曰。此釋深所以義也。緣起妙理貫通凡聖唯佛窮了。何以故耶。下答文中有其三節。初明即凈而常染。是心本來自性凈者。謂即本覺緣起真心據本而言。自體無染非別凈法可令凈。故此即總顯緣
【現代漢語翻譯】 現代漢語譯本：論。複次，從無明乃至唯有佛才能徹底明瞭。釋曰：上面說明了生滅依因緣的意義，接下來闡明因緣的體相。其中分為兩部分：首先簡要說明緣起甚深的相狀，然後廣泛闡釋緣起的差別之義。首先的部分又分為兩點：先標示讚歎甚深，后解釋甚深的原因。這是第一點。前面已經直接說明了緣起的意義，這裡再次從甚深的角度來顯現，所以說『複次無明熏等』。『無明熏習所起識』標示了緣起的本體，即本凈心是緣起的本體。『為無明熏習所起識』標示緣起的本體，即本凈心是緣起的本體，是無明熏習所產生的各種虛妄識的總稱，並非偏指真或妄的一部分。『非凡夫能知等者』，這是凡夫和小乘無法瞭解的部分。對於這個根本緣起的道理，凡夫因為具有業信和五住二障，所以不能瞭解。二乘雖然證悟，但因為無明住地的智慧障礙，也不能覺察。一定要了解這個道理。所以經中說：『阿那識（Alaya-識，藏識）甚深細，我于凡愚不開演。』所謂諸菩薩已下菩薩分知，菩薩從最初的正定信位開始，通過比觀觀察，直到地上菩薩才分分證悟，知道因真如（Tathata，如如）隨緣而成識。既然能夠觀察證悟，所以佛為他們宣說經典。依據這個意義，有頌說：『故名阿賴耶（Alaya）勝者我開示。』因為諸菩薩的無明住地沒有斷盡，業識沒有消亡，即使到了第十究竟地中，也沒有完全瞭解緣起的道理。『唯佛窮了者』，說明佛能夠了解。無明斷盡，覺道圓明，所以能夠完全瞭解一心緣起。 論。何以故至唯佛能知。釋曰：這是解釋甚深原因的意義。緣起微妙的道理貫通凡夫和聖人，只有佛才能徹底明瞭。為什麼呢？下面的回答分為三個部分。首先說明即凈而常染，『是心本來自性凈者』，是指即本覺緣起的真心，從本體上來說，自體沒有染污，並非另外有清凈的法可以使其清凈。所以這裡是總的顯示緣起。
【English Translation】 English version: Treatise: Furthermore, from ignorance to only the Buddha can fully comprehend. Commentary: The above explains the meaning of arising and ceasing based on conditions. The following elucidates the substance and characteristics of these conditions. There are two parts: first, a brief explanation of the profound aspect of dependent origination; second, a broad explanation of the differences in dependent origination. The first part also has two points: first, to praise its profundity; second, to explain the reason for its profundity. This is the first point. The previous section directly explained the meaning of dependent origination. This section emphasizes its profundity, hence the phrase 'Furthermore, ignorance and so on.' 'The consciousness arising from the熏習 (xunxi, perfuming) of ignorance' indicates the substance of dependent origination, which is the originally pure mind. 'Being the consciousness arising from the熏習 (xunxi, perfuming) of ignorance' indicates the substance of dependent origination, which is the originally pure mind. It refers to the totality of all illusory consciousnesses arising from the熏習 (xunxi, perfuming) of ignorance, not just a partial selection of true or false. 'Not that ordinary people can know, etc.' This is a realm beyond the understanding of ordinary people and those of the Two Vehicles (聲聞乘 and 緣覺乘). Ordinary people cannot understand this fundamental principle of dependent origination because they possess karma, faith, and the five abodes (五住地) and two obstacles (二障). Although those of the Two Vehicles attain enlightenment, they cannot perceive it due to the obstruction of wisdom by the abode of ignorance. It is essential to understand this principle. Therefore, the sutra says, 'The Alaya-consciousness (阿那識, Alaya-識, storehouse consciousness) is extremely deep and subtle; I do not reveal it to ordinary fools.' The bodhisattvas below, the bodhisattvas, understand it partially. Bodhisattvas, starting from the initial stage of right concentration and faith, contemplate and observe, gradually realizing it on the bhumis (地, stages). They understand that the Tathata (真如, suchness) becomes consciousness according to conditions. Since they can observe and realize it, the Buddha preaches the sutras for them. Based on this meaning, there is a verse that says, 'Therefore, I reveal the Alaya (阿賴耶), the supreme one.' Because the abode of ignorance of the bodhisattvas has not been completely eradicated, karmic consciousness has not ceased. Even in the tenth and ultimate bhumi (地, stage), they do not fully understand the principle of dependent origination. 'Only the Buddha can fully comprehend' indicates that the Buddha can know. Ignorance is completely eradicated, and the path of enlightenment is perfectly clear, so the Buddha can fully understand the dependent origination of the one mind. Treatise: Why is it that only the Buddha can know? Commentary: This explains the reason for its profundity. The subtle principle of dependent origination permeates ordinary people and sages, but only the Buddha can fully comprehend it. Why? The following answer has three parts. First, it explains that it is pure yet constantly defiled. 'This mind is originally pure in nature' refers to the originally enlightened true mind of dependent origination. From the perspective of its essence, it is inherently free from defilement; there is no separate pure dharma that can make it pure. Therefore, this is a general manifestation of dependent origination.
起因也。而有無明者。即依心體有此無明不覺緣也。此即顯其緣起之緣。為無明染有染心者。心體為此無明所染。而凈心體有染心也。此即顯其緣起之相。總是釋經不染而染。顯有染心等者。次明即染而常凈。謂本覺心雖被所染。常有染心性自真故。而不不失本凈心性。是釋經言染而不染。唯佛窮了者。明佛能知此理既深。非余盡了故。緣起理唯佛能知。故勝鬘云。自性清凈心難可了知。彼心為煩惱所染。亦難可了知。楞伽經云。如來藏是清凈相。客塵煩惱垢染不凈。我今與汝及諸菩薩甚深智者能了分別。今論釋此顯甚深也。
大乘起信論廣釋卷第三 大正藏第 85 冊 No. 2814 大乘起信論廣釋卷第三．四．五
大乘起信論廣釋卷第四
顯無明緣起之由。后顯緣起染心之相。此初也。是□上言雖有染心而常恒不變之言雖染而有染心常不變作能所念染。故以念染釋其不變。一以自性常明潔故而不變。作能念之染。二以自性非可取故而不變。作所念之染。故新論云。雖有染心而常明潔。無有改變。復以本性無分明故。雖復遍一切境界。而無變異。此雖文略而義即具。故言無念名為不變。
論。以不達至名為無明 釋曰。此顯無明緣起之由釋上而有無明義也。有義。不達即是自心
【現代漢語翻譯】 現代漢語譯本： 起因也在於此。有了無明（avidyā，ignorance）之後，就依附於心體而產生這種無明不覺的因緣。這正是顯示緣起的『緣』，因為無明染污了清凈心，導致產生了染污心。心體被這種無明所染，從而清凈的心體有了染污心。這正是顯示緣起的『相』。總的來說，這是解釋經文中的『不染而染』，顯示有染污心等含義。接下來闡明『即染而常凈』，意思是說，本覺心（original enlightenment mind）雖然被染污，但始終具有染污心的自性，因為其本性是真實的，所以不會失去本來的清凈心性。這是解釋經文中所說的『染而不染』。『唯佛窮了』，說明只有佛才能徹底瞭解這個道理，因為這個道理非常深奧，不是其他人能夠完全理解的。緣起的道理只有佛才能完全瞭解，所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說：『自性清凈心難以了知，彼心為煩惱所染，亦難以了知。』《楞伽經》（Laṅkāvatāra Sūtra）中說：『如來藏（Tathāgatagarbha）是清凈相，客塵煩惱垢染不凈，我今與汝及諸菩薩甚深智者能了分別。』現在的論述解釋這些內容，顯示其甚深之處。
《大乘起信論廣釋》卷第三 大正藏第 85 冊 No. 2814 《大乘起信論廣釋》卷第三．四．五
《大乘起信論廣釋》卷第四
闡明無明緣起的由來，之後闡明緣起染心的相狀。這是開始的部分。這是□上文所說的『雖有染心而常恒不變』，將『雖染而有染心常不變』理解為能念和所念的染污。因此用『念染』來解釋其不變。第一，因為自性常常光明潔凈，所以不會改變，這是能唸的染污。第二，因為自性不可執取，所以不會改變，這是所念的染污。所以新論中說：『雖有染心而常明潔，無有改變。』又因為本性沒有分別，所以即使遍及一切境界，也不會有變異。這段文字雖然簡略，但意義已經具備。所以說『無念』就叫做『不變』。
論：以不達至名為無明。 釋：這是闡明無明緣起的由來，解釋上文『而有無明』的含義。所謂『有』，就是不達，也就是自心。
【English Translation】 English version: This is also the cause. When there is ignorance (avidyā), it relies on the essence of mind to produce this condition of ignorance and non-awakening. This precisely reveals the 'condition' of dependent origination, because ignorance contaminates the pure mind, leading to the arising of a defiled mind. The essence of mind is contaminated by this ignorance, thus the pure essence of mind has a defiled mind. This precisely reveals the 'appearance' of dependent origination. In general, this is explaining the 'undefiled yet defiled' in the sutra, revealing the meaning of having a defiled mind, etc. Next, it clarifies 'defiled yet always pure', meaning that although the original enlightenment mind is defiled, it always possesses the nature of a defiled mind because its essence is true, so it will not lose its original pure mind-nature. This is explaining what the sutra says about 'defiled yet undefiled'. 'Only the Buddha fully understands' means that only the Buddha can thoroughly understand this principle, because this principle is very profound and cannot be fully understood by others. The principle of dependent origination can only be fully understood by the Buddha, so the Śrīmālādevī Siṃhanāda Sūtra says: 'The self-nature pure mind is difficult to understand, and it is also difficult to understand that this mind is defiled by afflictions.' The Laṅkāvatāra Sūtra says: 'The Tathāgatagarbha is a pure aspect, but it is impure due to the defilement of guest dust afflictions. I will now explain and differentiate this to you and the bodhisattvas with profound wisdom.' The current discussion explains these contents, revealing its profoundness.
Commentary on the Awakening of Faith in the Mahayana, Volume 3 T. 85, No. 2814, Commentary on the Awakening of Faith in the Mahayana, Volume 3, 4, 5
Commentary on the Awakening of Faith in the Mahayana, Volume 4
Clarifying the origin of ignorance's dependent origination, and then clarifying the appearance of the defiled mind of dependent origination. This is the beginning. This is □ the above statement 'although there is a defiled mind, it is always constant and unchanging', understanding 'although defiled, there is a defiled mind that is always unchanging' as the defilement of the actor and the object of thought. Therefore, 'thought-defilement' is used to explain its unchanging nature. First, because the self-nature is always bright and pure, it does not change, this is the defilement of the actor of thought. Second, because the self-nature is not graspable, it does not change, this is the defilement of the object of thought. Therefore, the new treatise says: 'Although there is a defiled mind, it is always bright and pure, without any change.' Furthermore, because the original nature has no distinctions, even if it pervades all realms, it will not change. Although this passage is brief, its meaning is complete. Therefore, it is said that 'no-thought' is called 'unchanging'.
Treatise: Not understanding is called ignorance. Commentary: This clarifies the origin of ignorance's dependent origination, explaining the meaning of 'and there is ignorance' above. The so-called 'is' is not understanding, which is the self-mind.
無別。無明名為不達。謂自不了平等一味。與自本心不相應故。名為無明。無別法故。有義。不能違上所說。無明所染有染心故。能染所染因緣及果緣起體相有差別故。若如前說。覺即不覺。即當如前所破過失。若謂與心不相應故名無明者。即前三染應是覺悟。言相應故。由是別有能迷無明。雖不離真非即真體。是不了達無念法界最極微細即心之惑。此正應言不相應心。未有能所王數別故。言中倒故云心不相應。非謂與分不相應也。故新論云。不覺一法界故不相應。無明分別起唯此能為諸染之源。更無染本。故言忽然念起 經說五住處。前無更別法起故名無始無明住地。顯無別法始無明者。即是此論忽然起義也。此約細粗相依門說。非約時節起無初故。
論。染心者有六種 釋曰。次顯染心緣起之相。于中有二。總標別解。此初也。此即釋上無明所染有染心句。說無明染有染心者。有其六種。即上意識及五種意。前明因緣起義。故從細向粗次第問說。今欲兼顯治斷義故。從粗至細次第而明。故雖前後而無別也。
論。云何為六至遠離故 釋曰。次釋六染。即分為六。此執相應即是意識。亦六粗中執取計名四相義中粗執著相。見愛煩惱所增長故。我我所等粗執相應望污凈心故。名執相應染。此即辨障下顯對
【現代漢語翻譯】 現代漢語譯本：沒有區別。『無明』（avidyā，對事物真相的無知）的意思是不通達。這是說自己不瞭解平等一味（samarasa，統一的味道），因為與自己的本心不相應，所以稱為『無明』。因為沒有其他的法，所以說『有義』。不能違背上面所說的，因為無明所染有染心。能染和所染的因緣以及果的緣起體相有差別。如果像前面所說，覺悟就是不覺悟，那就應該像前面所破斥的那樣有過失。如果說因為與心不相應所以叫無明，那麼前面的三種染就應該是覺悟，因為說是相應。因此，另外有能迷惑的無明，雖然不離真如，但不是真如的本體。這是不了達無念法界最極微細的心之迷惑。這正應該說是不相應的心。因為還沒有能和所、王和數的區別，所以說是心中顛倒，所以說心不相應，不是說與部分不相應。所以《新論》說，不覺悟一法界所以不相應。無明分別起，只有這個能作為各種染污的根源，沒有其他的染污之本。所以說『忽然念起』。《經》中說五住地（pañca sthānāḥ，五種煩惱的住處）。前面沒有其他的法生起，所以稱為無始無明住地。顯示沒有其他的法開始，無明就是此論中忽然生起的意思。這是從細微和粗顯相互依存的角度來說的，不是從時間上說，因為生起沒有最初之時。 論：染心有六種。釋：下面顯示染心緣起的相狀。其中有總標和別解兩種。這是最初的總標。這是解釋上面『無明所染有染心』這句話。說無明染有染心，有六種，就是上面的意識和五種意。前面說明因緣生起之義，所以從細微到粗顯依次問答。現在想要兼顧顯示對治斷除之義，所以從粗顯到細微依次說明。所以雖然前後不同，但沒有區別。 論：什麼是六種染心？釋：下面解釋六種染心，分為六類。這執著相應就是意識。也是六種粗染中執取計名四相義中的粗執著相。因為見愛煩惱所增長，與我、我所等粗執著相應，相對於清凈心而言，所以名為執相應染。這是辨別障礙，下面會顯示對治。
【English Translation】 English version: There is no difference. 'Avidyā' (ignorance, unawareness of the true nature of things) means non-comprehension. This means not understanding the equality of Samarasa (unified taste), and because it does not correspond with one's original mind, it is called 'Avidyā'. Because there is no other dharma, it is said to be 'meaningful'. It cannot contradict what was said above, because the defilement of Avidyā has a defiled mind. The causes and conditions of the defiler and the defiled, as well as the arising of the body and characteristics of the fruit, are different. If it is as previously stated, enlightenment is non-enlightenment, then it should have the same faults as previously refuted. If it is said that it is called Avidyā because it does not correspond with the mind, then the previous three defilements should be enlightenment, because it is said to be corresponding. Therefore, there is another Avidyā that can delude, although it is not separate from Suchness, it is not the essence of Suchness. This is the delusion of the mind that does not comprehend the most subtle of the No-thought Dharmadhātu. This should rightly be called the non-corresponding mind. Because there is no distinction between the able and the object, the king and the number, it is said to be inverted in the mind, so it is said that the mind does not correspond, not that it does not correspond with the parts. Therefore, the 'New Treatise' says that not being aware of the One Dharmadhātu is why it does not correspond. The arising of discrimination from Avidyā, only this can be the source of all defilements, there is no other root of defilement. Therefore, it is said that 'suddenly a thought arises'. The 'Sūtra' speaks of the five abodes (pañca sthānāḥ, five places of afflictions). There is no other dharma arising before, so it is called the ground of beginningless Avidyā. Showing that there is no other dharma at the beginning, Avidyā is the meaning of sudden arising in this treatise. This is spoken from the perspective of subtle and coarse interdependence, not from the perspective of time, because there is no beginning to the arising. Treatise: There are six kinds of defiled minds. Explanation: Next, the characteristics of the arising of defiled minds are shown. Among them, there are two types: general statement and separate explanation. This is the initial general statement. This is an explanation of the sentence above, 'The defilement of Avidyā has a defiled mind'. Saying that the defilement of Avidyā has a defiled mind, there are six kinds, which are the above-mentioned consciousness and the five kinds of mind. The meaning of the arising of causes and conditions was explained earlier, so the questions and answers were in order from subtle to coarse. Now, wanting to also show the meaning of treatment and elimination, the explanation is in order from coarse to subtle. Therefore, although the order is different, there is no difference. Treatise: What are the six kinds of defiled minds? Explanation: Next, the six kinds of defiled minds are explained, divided into six categories. This attachment corresponds to consciousness. It is also the coarse attachment in the meaning of the four characteristics of grasping and naming in the six coarse defilements. Because it is increased by the afflictions of view and love, it corresponds to coarse attachments such as self and what belongs to self, and is called attachment-corresponding defilement in relation to the pure mind. This is to distinguish obstacles, and the treatment will be shown below.
治。若二乘人至無學位斷見修惑能離此染菩薩入住信相成就無有退失。名信相應。故十地論及無著論皆說地前名信行地。得人空門見愛煩惱不得現行。故遠非約隨眠種未亡故。此位何不斷惑種耶。有義。地前道力劣故。現惑當起。況能斷種。若至初地得無漏道。方斷分別煩惱障種。留俱生種助行受生。至成佛時方永斷故。所知種現地地斷伏。至佛地時方永斷盡。是故地前不斷惑種。有義。此說理未圓明。但順法相大乘義故。信位菩薩能得佛身。八相成道。化眾生事。亦能少分見生空理。如何不能斷惑種耶。能起勝道永斷煩惱。恐妨行愿故留惑種。故梁攝論依此說云。若不斷上心不異凡夫。不留種子不異二乘。為利自他故留惑種。又不怖惑。知是真如隨緣變化不異真故。以煩惱為道場知如變空故。弟子眾塵勞隨意所持故。若至地上但斷智障。于煩惱障不復更留。不分見修種現俱斷。以無力能無所用故。助行受生非要此故。若殘習氣。成佛方斷。是故彌勒問經中說。一切煩惱障利生行故。于見道中一切俱斷末那煩惱。亦初地即以願力勝故不墮二乘地。又非但斷四住地惑。亦能分斷無明住地。故下論說。不了一法界義者。從信相應地觀察學斷。今此但顯粗執染也。
論。二者不斷至究竟離故 釋曰。即五意中名相續識
。前六染中名相續相。法執相續即名不斷。能污凈心名不斷染。三賢菩薩修學唯識尋思實智諸方觀漸伏如是法執分別。入地證得三無性。如法執分別現種俱亡故。云得凈心地究竟離也。新得無漏初名凈心。非於后地凈心也。
論。三者分別至究竟離故 釋曰。即五意中名為智識。前六染中名為智相。分別染凈名別智。污凈心故而名為染。從第二地至第六地。于無漏觀非長時住。出觀緣事有細分別故。此法執未能永離。然于地地入觀之時分分能除故云漸離。若至七地長時入觀。此永不行名究竟離。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。非謂八地無相之因。即此說者皆為謬釋。新論所言從具戒地至具惠地。少分離者即至六地名為具惠。具前三地覺分諦觀緣起相應增上惠故。
論。四者現色能離故 釋曰。此五意中第三現識。上三細中境界相也。猶如明鏡現色像故。能污凈心故名為染。以八地中得三自在色性隨心無有障礙故。說八地名色自在。能證相土自在。真如現身土色從六而起。無明妄境從此永離。故說現染此地能離。
論。五者能見至能離故 釋曰。此五意中第二轉識。上三細中能見相也。所依動心轉成能見。能污凈心名之為染。第九地中得無礙智。善
【現代漢語翻譯】 現代漢語譯本：前六種染污中稱為相續相（xiāng xù xiāng，指煩惱的持續不斷）。對法的執著持續不斷就稱為不斷（bù duàn，指執著不停止）。能夠染污清凈心就稱為不斷染（bù duàn rǎn，持續不斷的染污）。三賢位的菩薩修學唯識，尋思實智，用各種方法逐漸降伏這種法執分別。進入初地證得三無性（sān wú xìng，三種無自性），因為法執分別的現行和種子都消失了，所以說得到清凈心地，究竟遠離了染污。新證得無漏智慧最初稱為凈心（jìng xīn，清凈的心），不是在後來的地才得到清凈心。
論：第三種是分別，直到究竟遠離的緣故。釋：在五種意思中稱為智識（zhì shí，智慧的認知）。在前六種染污中稱為智相（zhì xiāng，智慧的表象）。分別染污和清凈稱為別智（bié zhì，區別性的智慧）。因為它染污清凈心，所以稱為染污。從第二地到第六地，對於無漏觀並非長時間安住，出觀後緣取事物還有細微的分別，因此這種法執未能永遠斷除。然而在每一地入觀的時候，能夠逐漸地去除，所以說逐漸遠離。如果到了第七地，長時間入觀，這種法執永遠不行，稱為究竟遠離。具戒地（jù jiè dì）指的是第二地，因為此地具足三聚戒（sān jù jiè，三種戒律）。無相方便（wú xiàng fāng biàn）指的是第七地，因為常常作意安住于無相觀。如果說是第八地無相之因，那就是錯誤的解釋。新論所說從具戒地到具惠地（jù huì dì），稍微分離，就是到了第六地，稱為具惠，因為具足前三地的覺分，諦觀緣起相應增上的智慧。
論：第四種是現色能夠遠離的緣故。釋：在五種意思中，第三種是現識（xiàn shí，顯現的認知），在上三種細微中是境界相（jìng jiè xiāng，境界的表象）。猶如明鏡顯現色像的緣故。能夠染污清凈心，所以稱為染污。因為在第八地中得到三種自在，色性隨心而無有障礙，所以說第八地名為色自在（sè zì zài，對色的自在）。能夠證得相土自在（xiàng tǔ zì zài，對相和國土的自在）。真如顯現身土色從第六地而起，無明妄境從此永遠斷離，所以說現染在此地能夠斷離。
論：第五種是能見能夠遠離的緣故。釋：在五種意思中，第二種是轉識（zhuǎn shí，轉變的認知），在上三種細微中是能見相（néng jiàn xiāng，能見的表象）。所依的動心轉變成能見，能夠染污清凈心，稱之為染污。在第九地中得到無礙智（wú ài zhì，無礙的智慧），善於...
【English Translation】 English version: Among the first six defilements, it is called the 'successive aspect' (xiāng xù xiāng, referring to the continuous nature of afflictions). The continuous attachment to Dharma is called 'non-cessation' (bù duàn, meaning the attachment does not stop). That which can defile the pure mind is called 'non-cessation defilement' (bù duàn rǎn, continuous defilement). Bodhisattvas in the Three Worthies positions study Yogācāra, contemplate on true wisdom, and gradually subdue such attachment to Dharma and discrimination through various methods. Entering the first Bhumi, they attain the Three Natures of Non-Self (sān wú xìng, three types of non-inherent existence), because the manifestation and seeds of attachment to Dharma and discrimination both disappear. Therefore, it is said that they attain a pure mind-ground and ultimately depart from defilement. Newly attaining non-outflow wisdom is initially called 'pure mind' (jìng xīn, pure mind), not that the pure mind is attained in later Bhumis.
Treatise: The third is discrimination, until the reason for ultimate departure. Explanation: In the five meanings, it is called 'discriminating consciousness' (zhì shí, wisdom consciousness). Among the first six defilements, it is called the 'aspect of wisdom' (zhì xiāng, aspect of wisdom). Discriminating defilement and purity is called 'distinct wisdom' (bié zhì, distinct wisdom). Because it defiles the pure mind, it is called defilement. From the Second Bhumi to the Sixth Bhumi, they do not abide in non-outflow contemplation for a long time. After emerging from contemplation, they still have subtle discriminations when taking objects as conditions, therefore this attachment to Dharma cannot be permanently eliminated. However, when entering contemplation in each Bhumi, they can gradually remove it, so it is said to gradually depart. If they reach the Seventh Bhumi and enter contemplation for a long time, this attachment to Dharma will never arise, and it is called ultimate departure. 'Bhumi of possessing precepts' (jù jiè dì) refers to the Second Bhumi, because this Bhumi possesses the Three Aggregates of Precepts (sān jù jiè, three collections of precepts). 'Signless skillful means' (wú xiàng fāng biàn) refers to the Seventh Bhumi, because they constantly intentionally abide in signless contemplation. If it is said to be the cause of signlessness in the Eighth Bhumi, that is a mistaken explanation. The new treatise says that from the Bhumi of possessing precepts to the Bhumi of possessing wisdom (jù huì dì), slightly separated, is reaching the Sixth Bhumi, called possessing wisdom, because they possess the factors of enlightenment of the previous three Bhumis, contemplating the truth of dependent origination corresponding to increasing wisdom.
Treatise: The fourth is that manifested form can be departed from. Explanation: In the five meanings, the third is 'manifested consciousness' (xiàn shí, manifested consciousness), and in the three subtle aspects, it is the 'aspect of the realm' (jìng jiè xiāng, aspect of the realm). It is like a bright mirror manifesting images. Because it can defile the pure mind, it is called defilement. Because in the Eighth Bhumi they attain the three freedoms, and the nature of form is free according to the mind without any obstruction, therefore it is said that the Eighth Bhumi is called 'freedom of form' (sè zì zài, freedom over form). They can attain 'freedom of the aspect of the land' (xiàng tǔ zì zài, freedom over aspects and lands). The True Thusness manifesting the body and land arises from the Sixth Bhumi, and the illusory realm of ignorance is permanently severed from this point, therefore it is said that manifested defilement can be severed in this Bhumi.
Treatise: The fifth is that the able-to-see can be departed from. Explanation: In the five meanings, the second is 'transforming consciousness' (zhuǎn shí, transforming consciousness), and in the three subtle aspects, it is the 'aspect of the able-to-see' (néng jiàn xiāng, aspect of the able-to-see). The dependent moving mind transforms into the able-to-see, and that which can defile the pure mind is called defilement. In the Ninth Bhumi, they attain unobstructed wisdom (wú ài zhì, unobstructed wisdom), and are skilled at...
知眾生心行稠林自在無礙。名心自在。有礙能緣此永不起故。云心自在地能離也。然無礙智略有四廣有四十。如余處說。
論。六者根本至能離也 釋曰。即五意中名為業識。三細之中無明業相。依本無明而心起動為余染。本名根本業。能污凈心故名為染。依第十地發金剛定。斷細念習而入佛地。得見心性心即常住。故云依菩薩地盡入如來地能離。問。于第十地尚有業相。寧入八地離現染耶。說離業識即無見相。豈於九地離見相乎。答。實八九地未離現見十地尚未離業相故。而言離者非究竟離。如信相應地雖說離初染但暫伏離。此亦應爾。以此二染礙彼地故。且伏名離。非謂永斷故。后三染安佛方斷。離此即起圓鏡智故。下細中粗菩薩知者。亦依現起粗相而說。若爾三細應皆生相。答。初起名生故唯業識轉現。不爾于理無違。
論。不了一法至究竟離故 釋曰。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。次釋相應義。后顯染無明成二礙義。此初也。前言心凈而有無明。欲顯此相。故次文云 達一法界心不相應等。即是釋前有無明句。今更約治料簡粗細故。言不了一法界義等。然此無明有粗有細。謂名生得作得住地以分別者如道得故。以俱生者生便得故。此二皆有種及現行。若三賢位
【現代漢語翻譯】 現代漢語譯本：瞭解眾生的心念行為如同茂密的森林般，能夠自在無礙地通行，這被稱為『心自在』（Citta-vasavartita，指對心的自由掌控）。因為有障礙的心念無法生起，所以能達到這種自在。那麼，『心自在地』（Citta-vasavartita-bhumi，指獲得心自在的境界）是如何實現的呢？是通過遠離障礙而實現的。然而，這種無礙的智慧略而言之有四種，廣而言之有四十種，如同其他地方所說的那樣。
論：第六，根本業識乃至能夠遠離。釋：就是五種意念中的業識，在三種細微現象中屬於無明業相。依附於根本無明，心念生起活動，成為其餘的染污。根本無明能污染清凈的心，所以稱為染污。依靠第十地菩薩發起的金剛定，斷除細微的念頭習氣，從而進入佛地，得見心性，心性便能常住。所以說，依靠菩薩地的終結而進入如來地，就能遠離（業識）。問：在第十地尚且有業相存在，怎麼能進入八地就遠離現行染污呢？如果說遠離業識就沒有見相，難道在第九地就遠離見相了嗎？答：實際上，第八地和第九地並沒有遠離現行和見相，第十地也尚未遠離業相。之所以說遠離，並非究竟的遠離，如同信相應地雖然說遠離了最初的染污，但也只是暫時的伏藏和遠離，這裡也應該這樣理解。因為這兩種染污會障礙那個地，所以暫時的伏藏就被稱為遠離，並非說是永遠斷除。後面的三種染污要到成佛才能斷除，遠離這些染污才能生起圓鏡智。下位菩薩知道細微中的粗相，也是依據現行生起的粗相而說的。如果這樣，那麼三種細微現象都應該是生相嗎？答：最初生起才稱為生，所以只有業識轉為現行。否則，在道理上就沒有違背。
論：不瞭解一法界乃至究竟遠離的緣故。釋：上面闡述了緣起體相的意義。下面重新進行辨析，其中有三點。首先辨析上面的無明，從對治的角度進行辨析。其次解釋相應的意義。最後闡明染污的無明成就兩種障礙的意義。這是第一點。前面說心是清凈的，但有無明存在，想要闡明這種現象，所以接下來的經文說『通達一法界，心不相應』等等，就是解釋前面『有無明』這句話。現在從對治的角度重新辨析粗細，所以說『不瞭解一法界的意義』等等。然而，這種無明有粗有細，所謂名生得、作得、住地，是通過分別而獲得的，如同通過修道而獲得。而俱生的無明，一生下來就獲得。這兩種無明都有種子和現行。如果是三賢位的菩薩...
【English Translation】 English version: Knowing that the minds and actions of sentient beings are like a dense forest, being able to move freely and without obstruction, this is called 'Citta-vasavartita' (mastery over the mind). Because obstructed thoughts cannot arise, this freedom is attained. Then, how is 'Citta-vasavartita-bhumi' (the state of attaining mastery over the mind) achieved? It is achieved through separation from obstructions. However, this unobstructed wisdom is briefly fourfold, and extensively fortyfold, as described elsewhere.
Treatise: Sixth, the fundamental karma-consciousness even to being able to separate from it. Explanation: This is the karma-consciousness among the five types of consciousness, belonging to the ignorance-karma aspect among the three subtle phenomena. Relying on fundamental ignorance, thoughts arise and move, becoming the remaining defilements. Fundamental ignorance can defile the pure mind, so it is called defilement. Relying on the Vajra Samadhi developed by the Tenth Ground Bodhisattva, cutting off subtle habitual thoughts, thereby entering the Buddha-ground, attaining the sight of mind-nature, and the mind-nature can then abide permanently. Therefore, it is said that relying on the end of the Bodhisattva-ground and entering the Tathagata-ground, one can separate from (karma-consciousness). Question: In the Tenth Ground, there is still karma-aspect existing, how can one enter the Eighth Ground and separate from manifest defilements? If it is said that separating from karma-consciousness means there is no appearance of seeing, then is the appearance of seeing separated from in the Ninth Ground? Answer: In reality, the Eighth and Ninth Grounds have not separated from manifest appearances and seeing, and the Tenth Ground has not yet separated from karma-aspect. The reason for saying separation is not ultimate separation, just as in the Faith-Corresponding Ground, although it is said that the initial defilement is separated from, it is only temporarily suppressed and separated from. This should also be understood in this way. Because these two defilements obstruct that ground, temporary suppression is called separation, not that it is permanently cut off. The latter three defilements can only be cut off upon becoming a Buddha, and separating from these defilements gives rise to the Mirror-like Wisdom. Lower Bodhisattvas knowing the coarse aspects within the subtle aspects is also based on the coarse aspects that arise in manifestation. If so, should all three subtle phenomena be birth-aspects? Answer: The initial arising is called birth, so only karma-consciousness transforms into manifestation. Otherwise, there would be no contradiction in principle.
Treatise: Not understanding the meaning of the One Dharma Realm, even to the reason for ultimate separation. Explanation: The above explained the meaning of the nature and characteristics of dependent origination. Below, a re-examination is conducted, with three points. First, the above ignorance is examined from the perspective of counteracting it. Second, the meaning of correspondence is explained. Finally, it is clarified that defiled ignorance achieves the meaning of two obstructions. This is the first point. The previous statement that the mind is pure but there is ignorance, wanting to clarify this phenomenon, so the following scripture says 'Penetrating the One Dharma Realm, the mind does not correspond,' etc., which explains the previous phrase 'there is ignorance.' Now, re-examining coarseness and subtlety from the perspective of counteracting it, it is said 'not understanding the meaning of the One Dharma Realm,' etc. However, this ignorance has coarse and subtle aspects, namely, name-born, action-born, and abiding-ground, which are obtained through discrimination, just as they are obtained through cultivation. And co-born ignorance is obtained at birth. Both of these ignorances have seeds and manifestations. If it is a Bodhisattva in the Three Worthies position...
得無相觀。亦能折伏下別現行故。言信相應地觀察學斷。若入初地永斷無種。從此已知至十地半漸斷俱生。若種若現故言入凈心地隨分得離。即初地上總名凈心。各有所離故名隨分。若至佛地粗細種習一切無餘。名究竟離。故諸經論分所智障為十一種。十一地斷。此言凈心隨分離者。即是十地各離一障。以文略故言中含耳。不爾無明則唯一種。寧於十地隨分離耶。
論。言相應義至緣相同故 釋曰。次釋相應不相應義。由是于中即分為二。此釋相義也。前六染中其前三染名相應者。謂有二義。一依王數。二依心境。依王數者。由是事識而有總別染凈緣。故必所相應。此復五義。一時等故同一剎那。二依等故同依一根。三緣等故同緣一境。四智等故同一行解。五體等故各有一體。心念法異等者。此顯體等。心謂心王。念法心所。論說。心所名念法。故王數不同。故名為異。謂依染凈差別境故。有此心及念法異也。心念各一故成相應。新論依此異體義故云心分別異染凈分別異。知相同者。是智等義。依前染凈差別境上心王知染則貪嗔等。諸染心所同王知染。若王知凈同者。是緣等義。心已緣等義。心已緣彼染凈境時。染凈心所與王同緣。以同緣故亦名相應。此中且依此三等義。依等時等準可知故。若爾何故說心心所
【現代漢語翻譯】 現代漢語譯本 得無相觀，也能折伏較低層次的別現行（bie xian xing，指細微的煩惱活動）的緣故。說在信相應地（xin xiang ying di，指修行者對佛法的堅定信念與實踐相符的階段）觀察學習斷除煩惱。如果進入初地（chu di，菩薩修行的第一個階段），就永遠斷除了煩惱的種子。由此可知，直到十地半（shi di ban，菩薩修行的較高階段），逐漸斷除俱生（ju sheng，與生俱來的）的煩惱，無論是種子還是現行。所以說進入凈心地（jing xin di，指菩薩修行達到內心清凈的階段）后，隨著修行程度而逐漸得以遠離煩惱。也就是初地以上總稱為凈心。因為各自有所斷除，所以稱為隨分。如果到了佛地（fo di，佛的境界），粗細的煩惱種子和習氣都完全沒有剩餘，稱為究竟離。所以各經論將所知障（suo zhi zhang，阻礙對真理的認識的障礙）分為十一種，在十一地（shi yi di，菩薩修行的十一個階段）斷除。這裡說凈心隨分離，就是指十地各自斷除一種障礙。因為文辭簡略，所以言語中包含了這個意思。否則，無明（wu ming，對事物真相的迷惑）就只有一種，怎麼能在十地中隨著修行程度而逐漸分離呢？
論：說相應的意義，直到緣相同的緣故。 釋：接下來解釋相應和不相應的意義。因此，在這裡分為兩部分。這是解釋相義。前面六種染污中，前三種染污稱為相應，有兩種含義。一是依心王和心所（wang shu，指心王和心所之間的關係），二是依心和境（xin jing，指心和外在境界之間的關係）。依心王和心所來說，因為有事識（shi shi，對具體事物的認識）而有總別染凈的緣，所以必定是相應的。這又有五種含義：一是時間相等，在同一剎那；二是所依相等，同依一個根（gen，指感覺器官）；三是緣相等，同緣一個境界；四是智慧相等，同一行解（xing jie，指修行和理解）；五是體性相等，各自有一個體性。心念法異等，這是顯示體性相等。心指心王，念法指心所。論中說，心所名爲念法。所以心王和心所不同，所以稱為異。是指依染凈差別的境界的緣故，有此心及念法不同。心念各一，所以成就相應。新論依此異體義的緣故，說心分別異，染凈分別異。知相同，是智慧相等的意義。依前面染凈差別的境界上，心王知道是染污，那麼貪嗔等各種染污心所與心王一同知道是染污。如果心王知道是清凈，那麼緣相等。心已經緣彼染凈境界時，染凈心所與心王同緣。因為同緣的緣故，也稱為相應。這裡且依這三種相等義。依相等、時相等，可以類推得知。如果這樣，為什麼說心心所（xin xin suo，指心王和心所之間的關係）...
【English Translation】 English version Gaining the observation of non-characteristics (wu xiang guan) also enables the subduing of the lower-level manifest activities (bie xian xing, referring to subtle afflictive activities). It is said that through observing and learning to sever afflictions in the stage of faith-correspondence (xin xiang ying di, referring to the stage where the practitioner's firm belief in and practice of the Dharma are in accordance). If one enters the first ground (chu di, the first stage of a Bodhisattva's practice), the seeds of afflictions are permanently severed. From this, it is known that up to the halfway point of the tenth ground (shi di ban, a higher stage of a Bodhisattva's practice), one gradually severs the co-arisen (ju sheng, innate) afflictions, both seeds and manifestations. Therefore, it is said that upon entering the pure-mind ground (jing xin di, referring to the stage where the Bodhisattva's practice reaches a state of inner purity), one gradually attains liberation according to one's progress. That is, the stages above the first ground are collectively called pure mind. Because each stage has something to sever, it is called gradual. If one reaches the Buddha ground (fo di, the state of Buddhahood), all afflictive seeds and habits, both coarse and subtle, are completely eliminated without remainder, which is called ultimate liberation. Therefore, various sutras and treatises divide the obstructions to knowledge (suo zhi zhang, obstructions to the understanding of truth) into eleven types, which are severed in the eleven grounds (shi yi di, the eleven stages of a Bodhisattva's practice). The statement here that the pure mind is gradually separated refers to each of the ten grounds severing one type of obstruction. Because the text is concise, this meaning is implied. Otherwise, ignorance (wu ming, delusion about the true nature of reality) would only be of one type. How could it be gradually separated in the ten grounds according to one's progress?
Treatise: The meaning of correspondence extends to the reason for the sameness of conditions. Explanation: Next, the meaning of correspondence and non-correspondence is explained. Therefore, it is divided into two parts here. This explains the meaning of characteristics. Among the first six defilements, the first three are called corresponding, which has two meanings: first, according to the relationship between the mind-king and mental factors (wang shu, referring to the relationship between the mind-king and mental factors), and second, according to the relationship between the mind and the object (xin jing, referring to the relationship between the mind and external objects). According to the mind-king and mental factors, because there is specific consciousness (shi shi, the recognition of specific things), there are general and specific, defiled and pure conditions, so there must be correspondence. This has five meanings: first, the time is equal, in the same instant; second, the basis is equal, relying on the same sense organ (gen, referring to the sense organs); third, the condition is equal, cognizing the same object; fourth, the wisdom is equal, the same practice and understanding (xing jie, referring to practice and understanding); fifth, the nature is equal, each having one nature. 'Mind, thought, and Dharma are different, etc.' This shows that the nature is equal. Mind refers to the mind-king, and thought-Dharma refers to mental factors. The treatise says that mental factors are called thought-Dharma. Therefore, the mind-king and mental factors are different, so they are called different. It means that because of the difference between defiled and pure objects, there is this difference between mind and thought-Dharma. The mind and thought are each one, so they achieve correspondence. The new treatise says that because of this different-nature meaning, it says that the mind distinguishes differently, and defilement and purity distinguish differently. 'Knowing the same' is the meaning of equal wisdom. According to the previous defiled and pure objects, if the mind-king knows it is defiled, then greed, anger, and other defiled mental factors together with the mind-king know it is defiled. If the mind-king knows it is pure, then the condition is equal. When the mind has already cognized that defiled and pure object, the defiled and pure mental factors cognize the same object as the mind-king. Because they cognize the same object, they are also called corresponding. Here, we rely on these three equal meanings. Relying on equal nature and equal time, it can be inferred. If so, why is it said that mind and mental factors (xin xin suo, referring to the relationship between the mind-king and mental factors)...
。但同一所緣不同一所相。答。各有所述亦不相違。且如我見見性之行其我愛性之行。如是行別名不同行。而見愛等皆作自我。行解而緣名為知同。是故二說不相違也。依心境者。以是事識依境生故與境應。下言境界滅相應心滅故心念法異者。此顯心境不同成相應義。他性相應非自性故。心謂能緣心。念法所緣境心境不同故名為異。依染凈差別者。顯心境相依成相應義。謂心依于染凈境故。故心成於染凈差別。若不爾者非相應。故知相緣相同者。此約心境相同成相應義。謂于染凈境而成染凈心。知相即心。緣相即境。若染若凈心境必同不相乖異成相應故。彼前三染具此王數心境義故。名為相應。
論。不相應義至緣相故 釋曰。謂后三染及本無明名不相應者。亦有三義。依王數者。此後三染雖是動心。而且微細與彼不覺未曾別異。若粗事識與不覺異。即動心為王不覺為數。今此動心相由細故。與彼不覺常無別異。故云不覺生。三種相與彼不覺不相舍離。由此便無王數之別。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。非謂有體等而知緣不同也。若爾何故瑜伽論說阿賴耶識王數相應。答。此約微細圓融道理。心
【現代漢語翻譯】 現代漢語譯本：問：但同一所緣（ālambana，對像）不同一所相（ākāra，形態）嗎？答：各自所描述的並不互相違背。例如，我見（ātma-dṛṣṭi，認為五蘊為我）是見性的行為，而我愛（ātma-sneha，對自我的愛）是愛性的行為。像這樣，行為不同，名稱也不同，但見和愛等都將之作為自我。行為和理解不同，但所緣的對象相同，這被稱為知同。因此，這兩種說法並不互相違背。 依心境（citta-viṣaya，心和對像）而言，因為這種事識（karma-vijñāna，業識）是依境而生的，所以與境相應。下面說境界滅，相應的心也滅，所以心念和法是不同的。這顯示了心境不同，成就了相應的意義。他性相應，不是自性。心指的是能緣的心，念法指的是所緣的境，心境不同，所以稱為異。依染凈差別而言，顯示了心境相互依存，成就了相應的意義。意思是心依賴於染凈的境界，所以心成就了染凈的差別。如果不是這樣，就不是相應。所以知道相緣相同，這是指心境相同，成就了相應的意義。意思是對於染凈的境界，成就了染凈的心。知相就是心，緣相就是境。無論是染還是凈，心境必定相同，不會相互違背，成就了相應。前面的三種染都具備這種王（rāja，主要的心）和數（caitta，心所）的心境意義，所以稱為相應。 論：不相應義至緣相故。釋曰：所謂后三種染污以及本無明（mūla-avidyā，根本無明）被稱為不相應，也有三種意義。依王數而言，這后三種染污雖然是動心，而且微細，與那不覺（ajñāna，無知）未曾有別異。如果粗的事識與不覺不同，那麼動心為王，不覺為數。現在這種動心因為細微的緣故，與那不覺常常沒有差別。所以說不覺生，三種相與那不覺不相舍離。由此就沒有王和數的區別。所以說即心不覺常常沒有差別。這顯示了無體等義。既然沒有體等王數的區別，哪裡有同知同緣的意義？所以說不同知相緣相。這顯示了無知等緣等。翻轉前面的相應，顯示不相應的意義。不是說有體等而知緣不同。如果這樣，為什麼《瑜伽師地論》（Yogācārabhūmi-śāstra）說阿賴耶識（ālayavijñāna，藏識）王數相應？答：這是指微細圓融的道理，心
【English Translation】 English version: Question: But are the same ālambana (object) and different ākāra (form) not the same? Answer: What each describes does not contradict each other. For example, ātma-dṛṣṭi (self-view, considering the five skandhas as self) is the act of seeing-nature, while ātma-sneha (self-love, love for oneself) is the act of loving-nature. Like this, the actions are different, and the names are also different, but seeing and love, etc., all take it as self. Actions and understanding are different, but the object of what is being cognized is the same, which is called the same knowing. Therefore, these two statements do not contradict each other. In terms of citta-viṣaya (mind and object), because this karma-vijñāna (karmic consciousness) arises depending on the object, it corresponds to the object. Below it says that when the object ceases, the corresponding mind also ceases, so the mind-thought and dharma are different. This shows that the mind and object are different, achieving the meaning of correspondence. Correspondence of other-nature, not self-nature. The mind refers to the mind that can cognize, and the mind-thought refers to the object that is cognized. The mind and object are different, so they are called different. In terms of the difference between defilement and purity, it shows that the mind and object are interdependent, achieving the meaning of correspondence. It means that the mind depends on the defiled and pure realms, so the mind achieves the difference between defilement and purity. If it is not like this, it is not correspondence. Therefore, knowing that the aspects and conditions are the same, this refers to the mind and object being the same, achieving the meaning of correspondence. It means that for the defiled and pure realms, the defiled and pure minds are achieved. Knowing the aspect is the mind, and the condition is the object. Whether defiled or pure, the mind and object must be the same, and will not contradict each other, achieving correspondence. The previous three defilements all possess this meaning of the rāja (chief mind) and caitta (mental factors) of the mind and object, so they are called correspondence. Treatise: The meaning of non-correspondence extends to the condition aspect. Explanation: What are called non-correspondence are the latter three types of defilements and mūla-avidyā (fundamental ignorance), which also have three meanings. In terms of rāja and caitta, these latter three types of defilements, although they are moving minds, are also subtle and have never been different from that ajñāna (ignorance). If the coarse karma-vijñāna is different from ignorance, then the moving mind is the rāja, and ignorance is the caitta. Now, this moving mind is constantly no different from that ignorance because of its subtlety. Therefore, it is said that ignorance arises, and the three aspects are inseparable from that ignorance. Therefore, there is no distinction between rāja and caitta. Therefore, it is said that the mind itself and ignorance are constantly no different. This shows the meaning of no substance, etc. Since there is no distinction between rāja and caitta in terms of substance, etc., where is the meaning of the same knowing and the same condition? Therefore, it is said that the aspects and conditions of knowing are not the same. This shows the meaning of no knowing, etc., and no conditions, etc. Reversing the previous correspondence shows the meaning of non-correspondence. It is not that there is substance, etc., but the knowing and conditions are different. If so, why does the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) say that the ālayavijñāna (storehouse consciousness) corresponds to rāja and caitta? Answer: This refers to the subtle and harmonious principle, the mind
與不覺和合似一不可分別。未別異故無染心所名不相應。彼約粗淺安立道理說有無記。遍行王數心法俱故得成相應。各依一義不相違也。依心境者。謂此動心即體不覺。非境相應。然後不覺。不覺即在動心上故。故云即心覺也。不同知相緣相者。簡前相應故。便有貪等同知同緣。若爾本識不應現境。便與諸教極相乖返。答。雖但現境而不取也。以能現故說能緣境。非謂能現能執取。若不爾者何異事識。是故不與境相應也。
論。又染心者至業智故 釋曰。次顯二礙義。于中有二。先直顯二礙。后徴釋所由。此初也。文中有二。初惑。后智。有義。此中礙與障別。顯了門中名為二障。隱密門內名為二礙。謂法相宗粗淺門中我執為首百二十八貪嗔癡等□惱眾生能障涅槃名煩惱障。法執為首見疑無明愛慢等覆所知境能障菩提名所知障。此之二障在別七識決定。不與第八識俱。若法性宗秘密門內。非但識中二執二障。兼彼八識總名煩惱根本無明。以微細故。是所依故名為智礙斷。斯異義故置礙言。由此義故礙與障別。有義。此說理必不然。新論名障不言礙。故梁攝論等依前宗義亦說礙名。豈為隱密。譯者隨置障礙無別。但可隨宗顯義深淺。言染心者。六種染心能障等者。顯其礙義。照寂妙惠如理之智名根本智。根本之智
【現代漢語翻譯】 現代漢語譯本 與不覺和合，似乎融為一體，不可分割。因為沒有區別，所以沒有染污的心所，這被稱為不相應。他們是根據粗淺的安立道理，說有無記（既非善也非惡的狀態）。遍行（普遍存在的心所）、王數（主要的心所）和心法（心的法則）都具備，所以能夠成就相應。各自依據一個意義，所以不互相違背。依據心境來說，就是說這個動心就是不覺的本體，不是與境界相應。然後是不覺，不覺就在動心上，所以說就是心覺。不同於知相緣相，是爲了簡別前面的相應。這樣就會有貪等，與知和緣相同。如果這樣，本識（根本識）就不應該顯現境界，就與各種教義極度地相違背。回答：雖然只是顯現境界，但不執取。因為能夠顯現，所以說能夠緣境界，不是說能夠顯現和執取。如果不是這樣，那與事識（對境生起認識的識）有什麼區別？所以不與境界相應。
論：又染污的心，乃至業智的緣故。 釋：接下來顯示二礙（煩惱障和所知障）的意義。其中有二，先直接顯示二礙，然後征問解釋原因。這是開始。文中有二，先是惑（迷惑），后是智（智慧）。有一種觀點認為，這裡礙與障不同。在顯了門中稱為二障，在隱密門內稱為二礙。也就是說，在法相宗粗淺的門中，以我執為首的一百二十八種貪嗔癡等煩惱，能夠障礙眾生涅槃，稱為煩惱障。以法執為首的見、疑、無明、愛、慢等，覆蓋所知境界，能夠障礙菩提，稱為所知障。這兩種障礙在別七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）中是決定的，不與第八識（阿賴耶識）俱生。如果在法性宗秘密門內，不僅僅是識中的二執二障，連同八識總稱為煩惱根本無明。因為它非常微細，是所依，所以稱為智礙，需要斷除。因為這個意義，所以用『礙』這個詞，因此礙與障不同。有一種觀點認為，這種說法肯定不對。新論中用『障』，沒有用『礙』。所以梁攝論等依據前面的宗義，也說『礙』這個名稱，難道是爲了隱密嗎？譯者隨意安置，障礙沒有區別。但可以隨著宗義，顯示意義的深淺。說染污的心，六種染污的心能夠障礙等等，顯示它的礙義。照寂妙慧，如理的智慧，稱為根本智（根本的智慧）。根本的智慧
【English Translation】 English version It is united and inseparable with non-awareness (不覺, bu jue). Because there is no distinction, there are no defiled mental functions (心所, xin suo), which are called non-corresponding. They establish the principle of non-defined (無記, wu ji) based on a superficial understanding. Pervasive (遍行, bian xing), royal (王數, wang shu), and mental dharmas (心法, xin fa) are all present, so they can achieve correspondence. Each relies on one meaning, so they do not contradict each other. According to the mind and object, this moving mind is the essence of non-awareness, not corresponding to the object. Then there is non-awareness, which is on the moving mind, so it is said to be the mind's awareness. It is different from the knowing aspect and the perceiving aspect, in order to distinguish the previous correspondence. In this way, there will be greed and other things, which are the same in knowing and perceiving. If so, the fundamental consciousness (本識, ben shi) should not manifest the object, which would be extremely contradictory to various teachings. Answer: Although it only manifests the object, it does not grasp it. Because it can manifest, it is said to be able to perceive the object, not that it can manifest and grasp. If not, what is the difference from the consciousness of affairs (事識, shi shi)? Therefore, it does not correspond to the object.
Treatise: Moreover, because of the defiled mind, even the karma wisdom. Explanation: Next, the meaning of the two hindrances (二礙, er ai) [klesha-avarana (煩惱障, fan nao zhang) and jneya-avarana (所知障, suo zhi zhang)] is revealed. There are two aspects to it. First, the two hindrances are directly revealed, and then the reasons are questioned and explained. This is the beginning. There are two parts in the text, first delusion (惑, huo), and then wisdom (智, zhi). One view is that the hindrance (礙, ai) is different from the obstacle (障, zhang) here. In the explicit gate, it is called the two obstacles, and in the secret gate, it is called the two hindrances. That is to say, in the superficial gate of the Dharmalaksana school, the one hundred and twenty-eight kinds of greed, anger, ignorance, etc., headed by self-attachment (我執, wo zhi), can obstruct sentient beings from nirvana, and are called the klesha-avarana. The views, doubts, ignorance, love, pride, etc., headed by dharma-attachment (法執, fa zhi), cover the objects of knowledge and can obstruct bodhi, and are called the jneya-avarana. These two obstacles are definite in the separate seven consciousnesses (別七識, bie qi shi) [eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness], and do not arise together with the eighth consciousness (第八識, di ba shi) [alaya consciousness]. If it is within the secret gate of the Dharmata school, not only the two attachments and two obstacles in the consciousness, but also the eight consciousnesses are collectively called the fundamental ignorance of affliction. Because it is very subtle and is the basis, it is called the wisdom hindrance, which needs to be cut off. Because of this meaning, the word 'hindrance' is used, so the hindrance is different from the obstacle. One view is that this statement is definitely wrong. The new treatise uses 'obstacle' and does not use 'hindrance'. Therefore, the Liang Samgraha-sastra, etc., according to the previous school's meaning, also say the name 'hindrance', is it for secrecy? The translator arranges it at will, and there is no difference between obstacles. But it can show the depth of meaning with the school's meaning. Saying that the defiled mind, the six kinds of defiled minds can hinder, etc., shows its meaning of hindrance. Illuminating, silent, wonderful wisdom, the wisdom of suchness, is called fundamental wisdom (根本智, gen ben zhi). Fundamental wisdom.
根本即智。二釋皆通。即是上文智凈相也。此根本智言真如者。一是真如本覺智故。二依真如而修生故。三照真如根本理故。此諸染心煩勞惱動障。此寂靜名煩惱礙。是持業釋。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能業故。有世間自能業故。而得此名。有財釋也。即上所言不思議業智起此業亦有三義。一以本覺隨染成故。二以如量而修生故。三以得此如量體故。無明昏迷無所分別。違此智用名為智礙。智之礙故。是依主釋。
論。此義如何至種種智故 釋曰。此徴釋所由也。既由無明成於染心。無明細本應障理智。染心粗末應障量智。倒顯障法義云何耶。答中文二。先惑。后智。以依染心能見能現者。后三染中前二染也。妄取覺界者。通前三染心。彼皆依境界起故。違平等性者。釋成礙義。以此染心能所差別乖于真如能所平等。所以障于根本理智。以一切法常靜等者。是舉無明所迷法性。無明不覺妄與法違者。正顯無明違法性義。此不了真本性寂靜妄有起故。滅與法乖違故。不能得隨順等者。由乖靜諸心境生故。便取礙境礙見拘心故。不能得稱如量境隨順世間種種知也。故說無明障于量智。
論。複次分別至有二種 釋曰。上釋生滅因緣義竟。次生滅相。于中有三。
【現代漢語翻譯】 現代漢語譯本： 『根本即智』，這兩種解釋都說得通。也就是上文所說的『智凈相』。這裡說『根本智』指『真如』，有三個原因：一是真如本覺之智的緣故；二是依真如而修習產生的緣故；三是照見真如根本之理的緣故。『此諸染心煩勞惱動障』，這裡的『寂靜』指的是煩惱的障礙，這是持業釋。說到『無明』，根本無明障礙業智，是爲了彰顯其障礙的意義。也就是說，后得如量之智慧隨順世間生起自能之業，因此而得此名，這是有財釋。也就是上文所說的不思議業智生起此業也有三重含義：一是以本覺隨順染污而成；二是以如量而修習產生；三是以得到此如量之體。無明昏昧迷惑而無所分別，違背此智的作用，稱為智礙。因為是智的障礙，所以是依主釋。
論：此義如何至種種智故 釋曰：這是征釋原因。既然由於無明而形成染心，無明的細微根本應該障礙理智，染心的粗糙末端應該障礙量智，反過來彰顯障礙之法，這道理是什麼呢？答文中有二。先說迷惑，后說智慧。『以依染心能見能現者』，指的是后三種染污中的前兩種。『妄取覺界者』，貫通前三種染心，它們都是依境界而生起的緣故。『違平等性者』，解釋成就障礙的意義。因為此染心能所差別違背了真如能所平等，所以障礙了根本理智。『以一切法常靜等者』，這是舉出無明所迷惑的法性。『無明不覺妄與法違者』，正是彰顯無明違背法性的意義。這是因為不了知真如本性寂靜而妄有生起，滅與法相違背的緣故。『不能得隨順等者』，由於違背寂靜，各種心境產生，於是取礙境礙見拘束心，所以不能得到稱如量境隨順世間種種知。所以說無明障礙了量智。
論：複次分別至有二種 釋曰：上面解釋了生滅因緣的意義，接下來解釋生滅相，其中有三點。
【English Translation】 English version: 'Fundamental is Wisdom'. Both interpretations are valid. This refers to the 'Wisdom-Purity Aspect' mentioned earlier. The term 'Fundamental Wisdom' referring to 'Tathata' (真如, True Thusness) is due to three reasons: first, because it is the wisdom of original enlightenment of Tathata; second, because it arises from cultivation based on Tathata; and third, because it illuminates the fundamental principle of Tathata. 'These defiled minds cause vexation, trouble, agitation, and obstruction.' Here, 'tranquility' refers to the obstruction of afflictions, which is a possessive compound. Speaking of 'Avidya' (無明, Ignorance), fundamental Avidya obstructs karma-wisdom, highlighting its obstructive meaning. That is, the wisdom attained later, which measures accordingly, can arise according to the world and perform its own karma, hence this name. This is a possessive compound. The inconceivable karma-wisdom mentioned above also has three meanings when it arises: first, it is formed by original enlightenment following defilement; second, it arises from cultivation according to measure; and third, it is because one has attained this body of measure. Avidya is dark and confused, without any discrimination. Opposing the function of this wisdom is called wisdom-obstruction. Because it is an obstruction to wisdom, it is a dependent compound.
Treatise: How does this meaning lead to various wisdoms? Commentary: This is to inquire into and explain the reason. Since defiled mind is formed due to Avidya, the subtle root of Avidya should obstruct the wisdom of principle, and the coarse end of defiled mind should obstruct the wisdom of measure. Conversely, how does it reveal the method of obstruction? The answer has two parts. First, delusion; second, wisdom. 'Because relying on defiled mind, one can see and manifest,' refers to the first two of the last three defilements. 'Delusively grasping the realm of enlightenment' encompasses the first three defiled minds, because they all arise based on the realm. 'Violating the nature of equality' explains the meaning of achieving obstruction. Because the difference between the able and the object of this defiled mind violates the equality of the able and the object of Tathata, it obstructs the fundamental wisdom of principle. 'Because all dharmas are constantly tranquil, etc.,' this cites the nature of dharmas that Avidya deludes. 'Avidya, not realizing, falsely opposes the dharmas,' precisely reveals the meaning of Avidya violating the nature of dharmas. This is because one does not understand the tranquility of the true nature and falsely arises, and extinction opposes the dharmas. 'Unable to attain accordance, etc.,' because of opposing tranquility, various mental states and realms arise, and thus one grasps obstructive realms and obstructive views, binding the mind. Therefore, one cannot attain the various knowledges of the world that accord with the realm of measure. Therefore, it is said that Avidya obstructs the wisdom of measure.
Treatise: Furthermore, discrimination leads to two kinds. Commentary: The meaning of the causes and conditions of arising and ceasing has been explained above. Next, the aspect of arising and ceasing, which has three points.
初舉數總標。二列名略顯。三廣釋其相。此初也。辨立義中。是生滅相故言分別生滅相等。
論。云何為二至不相應故 釋曰。此列名略辨也。所言粗者。即前三染。有心心所粗顯之相。經中說為相生滅也。與心相應者。釋粗義也。謂有境界及有心所。與此三種染心相應故。此三染而名粗。非謂此與真心相應及是心所與心相應。新論說為相應心故。所言細者。即后三染無心心所粗顯之相。其體微細恒流不絕。經中說為流注。生滅與心不相應者。釋細義也。謂無境界及諸心所。與彼三種染心相應故。后三染名之為細。非與真心不相應也。新論說為不相應心故。此四卷楞伽經說。若七十卷二本經說。識有二種滅。一者相滅。二者相續滅。生住亦如是。經中出名不別顯相故。今論主約于相應及不相應及不相應粗細二義顯其二種生滅之相。
論。又粗中至是佛境界 釋曰。次下辨相。于中有二。初約人對顯。后辨相所依。此初也。此中則對三類人說前三染心。是事識故皆名為粗。相中初是我執故。復更為粗。三賢內凡得無我故。能覺此染言凡夫境。故新論云。凡夫智境三中后二是法執故稍細。于初一名粗中之細。后三是本識故皆得名細。于中前二是能所故對后業相故複名粗。始從初住修唯識觀。若入初地契證真如
【現代漢語翻譯】 現代漢語譯本： 首先總括地提出數目，其次簡略地列出名稱，第三廣泛地解釋它們的相狀。這是第一部分。 在辨別建立意義中，因為是生滅的相狀，所以說分別生滅等等。
論：什麼是二種生滅？因為與心不相應。 釋：這是列出名稱並簡略辨別。所說的『粗』，就是指前面的三種染污。有心和心所的粗顯的相狀，經中說為相生滅。與心相應的，是解釋『粗』的含義。意思是說，有境界以及有心所，與這三種染污心相應，所以這三種染污被稱為『粗』。不是說這三種染污與真心相應，也不是說心所與心相應。《攝大乘論》新譯本說是相應心。所說的『細』，就是指後面的三種染污，沒有心和心所的粗顯的相狀，它的本體微細，恒常流注不絕，經中說為流注生滅。與心不相應的，是解釋『細』的含義。意思是說，沒有境界以及各種心所，與那三種染污心相應，所以後面的三種染污被稱為『細』。不是說與真心不相應。《攝大乘論》新譯本說是與心不相應的心。這部四卷本的《楞伽經》說，如果七十卷本的兩種《楞伽經》說，識有兩種滅，一是相滅，二是相續滅。生和住也是這樣。經中只是列出名稱，沒有分別顯示相狀，所以現在論主根據相應與不相應以及粗細兩種意義來顯示這兩種生滅的相狀。
論：又，粗中……乃至……是佛境界。 釋：接下來辨別相狀。其中有兩部分，首先是根據人來對比顯示，然後辨別相狀所依賴的基礎。這是第一部分。這裡是對三類人說，前面的三種染污心，是事識，所以都稱為『粗』。相中，最初是我執，所以更加粗。三賢位內的凡夫因為證得無我，能夠覺察到這種染污，所以說是凡夫的境界。所以《攝大乘論》新譯本說，凡夫的智慧境界。三種染污中，後面的兩種是法執，所以稍微細一些，在最初一種中稱為粗中之細。後面的三種是本識，所以都可以稱為『細』。其中，前面的兩種因為是能和所，所以相對於後面的業相來說，又稱為『粗』。開始從初住位修習唯識觀，如果進入初地，就能契合證悟真如（Tathata）。
【English Translation】 English version: First, the total number is presented in general terms. Second, the names are briefly listed. Third, their characteristics are explained extensively. This is the first part. In distinguishing and establishing meaning, because they are characteristics of arising and ceasing, it is said that they distinguish arising, ceasing, and so on.
Treatise: What are the two kinds of arising and ceasing? Because they are not corresponding with the mind. Explanation: This lists the names and briefly distinguishes them. What is called 'coarse' refers to the first three defilements. They have coarse and manifest characteristics of mind and mental factors, which the sutra describes as arising and ceasing in relation to each other. 'Corresponding with the mind' explains the meaning of 'coarse.' It means that there are objects and mental factors that correspond with these three kinds of defiled minds, so these three defilements are called 'coarse.' It does not mean that these three defilements correspond with the true mind, nor that the mental factors correspond with the mind. The new translation of the Mahāyānasaṃgraha says they are corresponding minds. What is called 'subtle' refers to the last three defilements, which do not have coarse and manifest characteristics of mind and mental factors. Their substance is subtle, constantly flowing without interruption, which the sutra describes as flowing and ceasing. 'Not corresponding with the mind' explains the meaning of 'subtle.' It means that there are no objects or mental factors that correspond with those three kinds of defiled minds, so the last three defilements are called 'subtle.' It does not mean that they do not correspond with the true mind. The new translation of the Mahāyānasaṃgraha says they are minds not corresponding with the mind. This four-fascicle Laṅkāvatāra Sūtra says that if the two seventy-fascicle versions of the Laṅkāvatāra Sūtra say that consciousness has two kinds of cessation: one is cessation of appearance, and the other is cessation of continuity. Arising and abiding are also like this. The sutra only lists the names and does not separately show the characteristics, so now the treatise master uses the two meanings of corresponding and not corresponding, as well as coarse and subtle, to show the characteristics of these two kinds of arising and ceasing.
Treatise: Moreover, within the coarse... up to... is the realm of the Buddha. Explanation: Next, the characteristics are distinguished. There are two parts to this. First, they are shown in contrast based on people, and then the basis on which the characteristics depend is distinguished. This is the first part. Here, it is said to the three kinds of people that the first three defiled minds are object-consciousness, so they are all called 'coarse.' Among the characteristics, the first is self-grasping, so it is even coarser. Ordinary people within the Three Worthies (Three stages of Bodhisattvas) because they have attained no-self, are able to perceive this defilement, so it is said to be the realm of ordinary people. Therefore, the new translation of the Mahāyānasaṃgraha says, the realm of wisdom of ordinary people. Among the three kinds of defilements, the last two are grasping of phenomena, so they are slightly more subtle, and in the first kind, they are called subtle within the coarse. The last three are the fundamental consciousness, so they can all be called 'subtle.' Among them, the first two, because they are the subject and object, are again called 'coarse' relative to the subsequent karma-aspect. Starting from the initial Abiding stage, one cultivates the Mind-Only (Vijñānavāda) view. If one enters the first Ground (Bhumi), one will be in accord with and realize Suchness (Tathata).
。乃至十地無分別智。能覺此染言粗中細。細等粗菩薩境界。故新論云菩薩智境。第六根本業不相應染能所不分行相微細。於後三中復更為細。唯有如來方能覺了。故言細中之細。是佛境界。新論闕此文義不周。
論。二種境界至義故 釋曰。次辨所依。于中有二。初順辨生緣。后逆顯義。此初也。文中二義。通緣別因。通而言之。粗細二識皆依無明住地而起。以本無明熏起三細現六塵境轉起三粗。是故論云。二種生滅皆依無明熏習有也。別而言之。依無明生三種細心。依境界緣生三粗心。故云依因者不覺義故等。此中文略各舉一因。若具說者。如楞伽云。不思議熏及不思議變是現識因。取種種塵及無始妄相熏是分別事識因。不思議熏者。謂本無明能于真如不可熏處而能熏故。不思議變者。謂真如心受無明熏。不可變異而變異故。又熏即不熏。不熏即熏。變即不變。不變即變。是亦名為不思熏變。勝鬘經中不染而染染而不染難了知者。謂不思議熏及變也。以此熏變甚微隱故。所起現識行相微細。無所及境成不相應心。于中亦有轉識業識。舉粗兼細但說現識。種種塵者即此現識所現境界。還能動彼現識心海起識浪。無始妄起即未無明。從無始來熏習本識為緣引發事識。妄心於六塵境虛妄分別。妄根及塵粗而且顯故
【現代漢語翻譯】 現代漢語譯本：乃至十地菩薩的無分別智（Dasa-bhūmi-nirvikalpa-jñāna，指第十地菩薩所證得的無分別智慧），能夠覺察到這種染污，即粗、中、細三種。細等粗的染污是菩薩的境界。所以《攝大乘論》（新論）中說，菩薩的智慧所能及的境界，是第六意識的根本業不相應染，其能取和所取不分，行相非常微細。在後三粗中，這種染污更加微細，只有如來（Tathāgata，佛的稱號）才能完全覺察到。所以說細中之細，是佛的境界。《攝大乘論》（新論）缺少這段文字，義理不夠周全。
論：兩種境界，乃至義故。 釋：下面辨別所依。其中有兩部分，首先順著說明生起之緣，然後逆著顯示其意義。這是第一部分。文中包含兩種含義：通緣和別因。從普遍意義上說，粗細兩種識都依賴於無明住地（avidyā-sthiti-bhūmi，無明的根本處所）而生起。因為本無明（mūla-avidyā，根本無明）熏習而生起三細（tri-sūkṣma，三種微細相），顯現六塵境（ṣaḍ-viṣaya，色、聲、香、味、觸、法六種境界），進而轉而生起三粗（tri-sthūla，三種粗相）。所以論中說：『兩種生滅都依賴於無明熏習而有。』從個別意義上說，依賴於無明生起三種細心，依賴於境界緣生起三種粗心。所以說『依因者，不覺義故』等等。這裡文中簡略，各自只舉了一個因。如果詳細來說，就像《楞伽經》（Laṅkāvatāra Sūtra）中說：『不可思議熏習和不可思議變異是現識（vijñāna，阿賴耶識的最初顯現）的因，取種種塵和無始妄想熏習是分別事識（manas-vijñāna，末那識）的因。』不可思議熏習，是指本無明能夠在真如（tathātā，事物的真實如是之性）不可熏習之處而能夠熏習。不可思議變異，是指真如心受到無明熏習，在不可變異的情況下而發生變異。而且，熏習即非熏習，非熏習即熏習；變異即非變異，非變異即變異。這也叫做不可思議熏變。勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）中所說的『不染而染，染而不染，難以了知』，就是指不可思議熏習和變異。因為這種熏習和變異非常微隱，所以生起的現識行相微細，沒有所及的境界，成為不相應心。其中也有轉識（pravṛtti-vijñāna，六識）和業識（karma-vijñāna，阿賴耶識），這裡舉粗兼細，只說了現識。種種塵就是現識所顯現的境界，還能動搖現識心海，生起識浪。無始妄起就是未無明（anādi-avidyā，無始以來的無明），從無始以來熏習本識（mūla-vijñāna，阿賴耶識）作為緣，引發事識。妄心在六塵境中虛妄分別，妄根（false roots，錯誤的根源）和塵（dust，塵境）粗而且明顯。
【English Translation】 English version: Even the non-discriminating wisdom (Dasa-bhūmi-nirvikalpa-jñāna, the non-discriminating wisdom attained by the tenth-ground Bodhisattva) of the Tenth Ground Bodhisattvas can perceive this defilement, which is coarse, medium, and subtle. The subtle and equal to coarse defilements are the realm of Bodhisattvas. Therefore, the Mahāyānasaṃgraha (new treatise) says that the realm that the wisdom of Bodhisattvas can reach is the sixth consciousness's fundamental non-corresponding defilement, where the grasper and the grasped are not separate, and the characteristics are very subtle. In the latter three coarse aspects, this defilement is even more subtle, and only the Tathāgata (the title of the Buddha) can fully perceive it. Therefore, it is said that the most subtle of the subtle is the realm of the Buddha. The Mahāyānasaṃgraha (new treatise) lacks this passage, and its meaning is not complete.
Treatise: Two kinds of realms, even to the meaning. Explanation: Next, we distinguish the support. There are two parts to it. First, we explain the conditions for arising in a forward direction, and then we reveal the meaning in a reverse direction. This is the first part. The text contains two meanings: general condition and specific cause. Generally speaking, both coarse and subtle consciousnesses arise depending on the ground of ignorance (avidyā-sthiti-bhūmi, the fundamental abode of ignorance). Because fundamental ignorance (mūla-avidyā, root ignorance)熏習(perfumes) and arises the three subtleties (tri-sūkṣma, three subtle aspects), manifests the six sense objects (ṣaḍ-viṣaya, the six objects of sense: form, sound, smell, taste, touch, and dharma), and then turns and arises the three coarsenesses (tri-sthūla, three coarse aspects). Therefore, the treatise says: 'Both kinds of arising and ceasing depend on the perfuming of ignorance.' Specifically speaking, depending on ignorance, the three subtle minds arise; depending on the conditions of the realm, the three coarse minds arise. Therefore, it is said, 'Depending on the cause, because of the meaning of non-awareness,' and so on. Here, the text is brief, and each only mentions one cause. If explained in detail, it is like what the Laṅkāvatāra Sūtra says: 'Inconceivable perfuming and inconceivable transformation are the cause of the manifest consciousness (vijñāna, the initial manifestation of the Alaya consciousness), taking various dusts and beginningless deluded appearances perfuming is the cause of the discriminating consciousness (manas-vijñāna, the Manas consciousness).' Inconceivable perfuming refers to the fact that fundamental ignorance can perfume even where the Suchness (tathātā, the true suchness of things) cannot be perfumed. Inconceivable transformation refers to the fact that the Suchness mind receives the perfuming of ignorance and transforms even in a state where it cannot be transformed. Moreover, perfuming is non-perfuming, and non-perfuming is perfuming; transformation is non-transformation, and non-transformation is transformation. This is also called inconceivable perfuming and transformation. What the Śrīmālādevī Siṃhanāda Sūtra says, 'Not defiled yet defiled, defiled yet not defiled, difficult to understand,' refers to inconceivable perfuming and transformation. Because this perfuming and transformation are very subtle and hidden, the manifest consciousness that arises has subtle characteristics, has no realm to reach, and becomes a non-corresponding mind. Among them, there are also the transforming consciousness (pravṛtti-vijñāna, the six consciousnesses) and the karma consciousness (karma-vijñāna, the Alaya consciousness). Here, the coarse is mentioned to include the subtle, and only the manifest consciousness is mentioned. The various dusts are the realms manifested by the manifest consciousness, which can also shake the ocean of the manifest consciousness and cause waves of consciousness to arise. Beginningless deluded arising is un-illumined ignorance (anādi-avidyā, beginningless ignorance), which from beginningless time perfumes the fundamental consciousness (mūla-vijñāna, the Alaya consciousness) as a condition, causing the arising of the functioning consciousness. The deluded mind falsely discriminates in the six sense objects, and the false roots and dusts are coarse and obvious.
。其所起分別事識行相粗顯。成相應心欲明現識。依不思議熏故得生。依不思議變故得住。分別事識依境界緣故得生。依妄熏因故得住。今論文略不說因住故。于細中唯說無明。粗中單舉境界緣也。
論。若因滅至相應心滅 釋曰。次顯滅義。于中又二。初正辨。后釋疑。此初也。滅有二義。先通。后別。言通滅者。謂得對治無明滅時所起現識境界隨滅。故云因滅即緣滅也。別顯滅者。以三細識親依無明因生故無明滅時亦復隨滅。故云因滅故不相應心滅。其三細識親依境界緣生故境界滅時亦復隨滅。故云緣滅故相應心滅。此依始終起盡道理以明二種生滅之義。非細剎那生滅義也。
論。問曰若心至說究竟滅 釋曰。次下釋疑。先問后答。此初也。此中有義。依楞伽經。對外道說而作是問。謂外道說。生無相時相續識滅。佛說。生彼其相續識而實不滅。今此識中依此二說進退而難故設是問。若如外道便應斷滅。云何還續。故言。若心滅者云何相續。若如佛說。此相續相何由永滅。故言。云何說究竟滅。有義。但聞相應心滅。謂體亦滅故作疑難。何必安依楞伽經問。若境滅時相應心體亦隨滅者。業轉現三既未合盡。依何相續。故言依心滅者云何相續。若謂心體不滅盡故令無明相得相續者。彼無明相應永不滅。
【現代漢語翻譯】 現代漢語譯本：其所產生的分別事識，其行相粗略而明顯。成就相應的『心』（citta，意），想要明白顯現的『識』（vijñāna，了別）。依靠不可思議的熏習而得以產生，依靠不可思議的變化而得以住持。分別事識依靠境界的緣故而得以產生，依靠虛妄熏習的因緣而得以住持。現在論文簡略，沒有說因住的原因，所以在細微方面只說了『無明』（avidyā，無知），在粗顯方面只舉了境界緣。
論：如果因滅，則至相應心滅。 釋：下面闡釋滅的含義。其中又分為兩部分：首先是正面辨析，然後是解釋疑問。這是第一部分。滅有兩種含義：一是通滅，二是別滅。所謂通滅，是指得到對治，『無明』（avidyā，無知）滅時，所產生的現識境界也隨之滅，所以說因滅即緣滅。別顯的滅，是因為三細識親近依靠『無明』（avidyā，無知）因生起，所以『無明』（avidyā，無知）滅時也隨之滅，所以說因滅故不相應心滅。這三細識親近依靠境界緣生起，所以境界滅時也隨之滅，所以說緣滅故相應心滅。這是依據始終起盡的道理來闡明兩種生滅的含義，不是細微剎那生滅的含義。
論：問：如果心滅，怎麼說究竟滅？ 釋：接下來是解釋疑問。先提問，后回答。這是第一部分。這裡有一種說法，依據《楞伽經》，對外道說而提出這個問題。外道說，產生無相時，相續識滅。佛說，產生彼相時，其相續識實際上沒有滅。現在這個識中，依據這兩種說法，進退而進行詰難，所以設定這個問題。如果像外道所說，就應該斷滅，怎麼還能相續？所以說：『如果心滅，怎麼相續？』如果像佛所說，這種相續相怎麼會永遠滅絕？所以說：『怎麼說究竟滅？』有一種說法，只是聽到相應心滅，認為體也滅了，所以產生疑問，何必一定要依據《楞伽經》提問。如果境界滅時，相應心的體也隨之滅，那麼業轉現三者既然沒有完全消失，依靠什麼相續？所以說：『依靠心滅，怎麼相續？』如果說心體沒有滅盡，所以使『無明』（avidyā，無知）相得以相續，那麼這個『無明』（avidyā，無知）相應就永遠不會滅。
【English Translation】 English version: The differentiating consciousness that arises from it has a coarse and obvious appearance. The 'citta' (mind), which achieves correspondence, desires to clearly manifest 'vijñāna' (consciousness). It arises by relying on inconceivable conditioning and abides by relying on inconceivable transformation. Differentiating consciousness arises by relying on the condition of the realm, and abides by relying on the cause of false conditioning. Now, the treatise is brief and does not explain the cause of abiding, so it only speaks of 'avidyā' (ignorance) in the subtle aspect, and only mentions the condition of the realm in the coarse aspect.
Treatise: If the cause ceases, then the corresponding mind ceases. Explanation: Next, the meaning of cessation is explained. Within this, there are two parts: first, a direct analysis; second, an explanation of doubts. This is the first part. Cessation has two meanings: general and specific. General cessation refers to when the antidote is obtained and 'avidyā' (ignorance) ceases, the manifested realm of consciousness that arises also ceases accordingly, so it is said that the cessation of the cause is the cessation of the condition. Specific cessation is because the three subtle consciousnesses closely rely on the cause of 'avidyā' (ignorance) to arise, so when 'avidyā' (ignorance) ceases, they also cease accordingly, so it is said that the cessation of the cause is the cessation of the non-corresponding mind. These three subtle consciousnesses closely rely on the condition of the realm to arise, so when the realm ceases, they also cease accordingly, so it is said that the cessation of the condition is the cessation of the corresponding mind. This explains the meaning of the two kinds of arising and ceasing based on the principle of beginning and end, not the meaning of subtle instantaneous arising and ceasing.
Treatise: Question: If the mind ceases, how is ultimate cessation spoken of? Explanation: Next is the explanation of doubts. First a question, then an answer. This is the first part. There is a saying here, based on the Laṅkāvatāra Sūtra, posing this question to non-Buddhists. Non-Buddhists say that when the unmanifest arises, the continuing consciousness ceases. The Buddha said that when that manifestation arises, its continuing consciousness does not actually cease. Now, in this consciousness, based on these two sayings, advancing and retreating to question, so this question is posed. If it is as the non-Buddhists say, then it should be annihilation, how can it continue? So it is said: 'If the mind ceases, how does it continue?' If it is as the Buddha says, how can this continuing manifestation be extinguished forever? So it is said: 'How is ultimate cessation spoken of?' There is a saying that only hearing that the corresponding mind ceases, thinking that the substance also ceases, so doubt arises, why must one necessarily rely on the Laṅkāvatāra Sūtra to ask? If when the realm ceases, the substance of the corresponding mind also ceases accordingly, then since the three of karma, transformation, and manifestation have not completely disappeared, what does it rely on to continue? So it is said: 'Relying on the cessation of the mind, how does it continue?' If it is said that the substance of the mind has not completely ceased, so that the manifestation of 'avidyā' (ignorance) can continue, then this corresponding to 'avidyā' (ignorance) will never cease.
故言若相續者云何說究竟滅。
論。答曰所言至非心體滅。
論。如風依水至非是水滅 釋曰。舉喻也。文中四節。喻答二問。如風依水有動相者。妄依真起喻。若水滅等者。真滅妄隨喻。以水不滅等者。真存妄續喻。此之三文喻答前問。唯風滅等者。妄滅真存喻。此之一文喻答后問。細而思之。其義自顯。
論。無明亦爾至非心智滅 釋曰。此法合也。無明亦爾依心體動者。顯離於心不能自動。若心體滅眾生等者。謂境滅時心體若滅。則無明風無所依動其業轉現。眾生根體無依止故亦便斷滅。以體不滅心得相續者。以境滅時體不滅故不相應。心而得相續者。以境滅時體不。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。此顯相應心滅之義。答初問也。唯癡滅故心相隨滅等者。以無明盡時業等動相盡。非靜心體而亦隨滅。此顯不相應心滅之義。答后問也。此中癡者即是無明。言心起者即真心性。前顯一識生滅不生滅義。故說覺不覺。今顯一心有體相義故說癡及智。名義雖異而體無別。
論。複次有四至起不斷絕 釋曰。生滅門內有二分中。上來已明染凈生正釋立中是心生滅因緣相竟。廣前此識能攝法義。次下辨其染凈相資重明能生一切法義。于中有四。一略
【現代漢語翻譯】 現代漢語譯本 問：如果說妄念是相續不斷的，那又該如何解釋究竟寂滅的道理呢？
答：我所說的寂滅，並非是心體的滅亡。
論：就像風依存於水面，水面才會出現波動的現象，但風停息了，水面仍然存在，並不是水也跟著一起消失了。
釋：這是用比喻來說明。這段文字分為四個部分，分別比喻回答了兩個問題。「如風依水有動相者」，比喻妄念依附於真如而生起；「若水滅等者」，比喻真如滅亡，妄念也隨之消失；「以水不滅等者」，比喻真如存在，妄念相續不斷。這三段文字比喻回答了前面的問題。「唯風滅等者」，比喻妄念滅亡，真如仍然存在。這段文字比喻回答了後面的問題。仔細思考，其中的含義自然會顯現。
論：無明（avidyā，對事物真相的迷惑）也是如此，依存於心體而產生動搖。如果心體滅亡，眾生等等也會隨之消失，因為無明之風失去了依附，其業力也無法運轉顯現。眾生的根身和本體沒有了依靠，也會斷滅。因為心體不滅，所以心識才能相續不斷。因為境界滅亡時，心體不滅，所以心識才能相續。因為無明滅亡，所以境界滅亡；並非因為境界滅亡，所以無明才滅亡。因此，境界滅亡時，無明、動心和三細（粗、細、微細三種妄心）相續不斷。這說明了相應心滅亡的含義，回答了最初的問題。只有當愚癡（moha，無明的別稱）滅亡時，心相才會隨之滅亡，但並非清凈的心體也隨之滅亡。這說明了不相應心滅亡的含義，回答了後面的問題。這裡所說的愚癡，就是無明。所說的心起，就是指真如自性。前面闡述了一識生滅與不生滅的含義，所以說覺與不覺。現在闡述一心具有本體和現象的含義，所以說愚癡和智慧。名義雖然不同，但本體並沒有差別。
論：再次，有四種...
釋：在生滅門中有兩個部分。上面已經闡明了染凈生，正式解釋了心生滅的因緣相。接下來將廣泛闡述此識所能包含的法義，進一步辨析染凈相互資助，重新闡明能生一切法義。其中有四點：一、簡略...
【English Translation】 English version Question: If it is said that thoughts continue without interruption, how can we explain the ultimate cessation?
Answer: What I mean by cessation is not the extinction of the mind-essence (citta-dhātu).
Treatise: It is like the wind relying on the water, causing waves to arise. When the wind ceases, the water remains, and it is not that the water also disappears.
Explanation: This is an analogy. This passage has four parts, each answering two questions through analogy. 'Like the wind relying on the water, causing waves to arise' is an analogy for delusion (bhrama) arising from the true (satya). 'If the water were to disappear' is an analogy for the true disappearing and delusion following suit. 'Because the water does not disappear' is an analogy for the true remaining and delusion continuing. These three passages answer the first question through analogy. 'Only when the wind ceases' is an analogy for delusion ceasing and the true remaining. This passage answers the second question through analogy. Think about it carefully, and the meaning will become clear.
Treatise: Ignorance (avidyā) is also like this, relying on the mind-essence to move. If the mind-essence were to perish, sentient beings (sattva) and so on would also disappear, because the wind of ignorance would have nothing to rely on, and its karmic force could not operate and manifest. The roots and essence of sentient beings would have no support and would also be cut off. Because the essence does not perish, the mind can continue. Because when the realm (viṣaya) perishes, the essence does not perish, the mind can continue. Because ignorance perishes, the realm perishes; it is not because the realm perishes that ignorance perishes. Therefore, when the realm perishes, ignorance, the moving mind, and the three subtle aspects (gross, subtle, and very subtle minds) continue. This explains the meaning of the corresponding mind perishing, answering the initial question. Only when delusion (moha, another name for ignorance) perishes, the mind-aspects will perish, but not the pure mind-essence also perishes. This explains the meaning of the non-corresponding mind perishing, answering the later question. Here, delusion is ignorance. The arising of the mind refers to the true nature (tathatā). The previous section explained the meaning of the arising and non-arising of one consciousness (vijñāna), so it spoke of awakening and non-awakening. Now, it explains the meaning of one mind having essence and phenomena, so it speaks of delusion and wisdom (jñāna). Although the names and meanings are different, the essence is not different.
Treatise: Furthermore, there are four...
Explanation: Within the gate of arising and ceasing, there are two parts. The above has already clarified the arising of defilement and purity, formally explaining the causal conditions of the mind's arising and ceasing. Next, it will broadly explain the Dharma meanings that this consciousness can encompass, further analyzing the mutual assistance of defilement and purity, and re-explaining the meaning of being able to generate all Dharmas. Among them, there are four points: One, briefly...
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 釋曰。此列染凈熏習名也。所言凈法名真如者。以此真如在生滅門。由三大義故名凈法。雖有忻染。自性凈故內熏返染。成始凈故外熏應機。成凈緣故。故梁攝論顯中義云。能成立者。謂真本有十種功德。所成立者。謂則新生十種勝行。一切染因名無明者。一切染謂三細六粗。根本無明作細染因。枝末無明為粗因故。所言業識為妄心者。體非真實。真中本無。為彼無明妄熏起故。然此妄心兼事識等。且據其本但云業識。所言六塵為妄境者。從妄心起體自妄。現為彼事識妄心取故。然四熏中一凈三染。以彼染法自性差別杖因托緣故。具說三凈法。對染雖成熏義。體用無別故明一種。又欲顯彼凈勝染劣。少敵多故舉一對三。
論。熏習義者至則有香氣 釋曰。次下廣明熏習之義。于中有二。先總。后別。總中亦二。初喻。后合。此初也。此中衣者互通喻于真如無明。香通好惡。隨應亦喻。真如無明互為能所熏成氣故。故新論云。如世衣服非臭非香隨以物熏則有彼氣。
論。此亦如是至則有凈用 釋曰。此法合也。文中雙顯染凈熏義
【現代漢語翻譯】 標舉熏習之數（熏習的數量）。二列染凈熏習之名（列出染污和清凈熏習的名稱）。三廣染凈熏習之義（廣泛解釋染污和清凈熏習的含義）。四明二熏盡不盡義（闡明兩種熏習是否窮盡其含義）。這是第一部分。染法（不清凈的法）不斷，所以有有漏六趣凡夫（還在六道輪迴中的凡人）。凈法（清凈的法）不斷，所以有無漏三乘聖者（超越輪迴的三乘聖人）。
論：云何為四至所謂六塵（什麼是四種作用？即六塵）。釋曰：此列染凈熏習名也（這是列出染污和清凈熏習的名稱）。所言凈法名真如者（所說的清凈法名為真如），以此真如在生滅門（因為真如存在於生滅變化的現象中），由三大義故名凈法（由於三大含義而稱為清凈法）。雖有忻染（雖然有欣求染污），自性凈故內熏返染（但自性清凈，所以內在熏習可以扭轉染污），成始凈故外熏應機（成就初始清凈，所以外在熏習可以適應根機），成凈緣故（成就清凈的因緣）。故梁攝論顯中義云（所以《攝大乘論》的顯中義說）：『能成立者（能夠成立的是），謂真本有十種功德（指真如本具的十種功德）。所成立者（所成立的是），謂則新生十種勝行（指由此而新生的十種殊勝行為）。』一切染因名無明者（一切染污的根源名為無明），一切染謂三細六粗（一切染污指三細六粗）。根本無明作細染因（根本無明作為細微染污的根源），枝末無明為粗因故（枝末無明作為粗顯染污的根源）。所言業識為妄心者（所說的業識是虛妄的心），體非真實（其體性並非真實），真中本無（在真如中本來沒有），為彼無明妄熏起故（因為被無明虛妄熏習而生起）。然此妄心兼事識等（然而這個妄心也包括事識等），且據其本但云業識（暫且根據其根本，只說是業識）。所言六塵為妄境者（所說的六塵是虛妄的境界），從妄心起體自妄（從虛妄的心生起，其體性也是虛妄的），現為彼事識妄心取故（顯現為事識和妄心所取）。然四熏中一凈三染（然而在四種熏習中，一種是清凈的，三種是染污的），以彼染法自性差別杖因托緣故（因為那些染污法自性有差別，需要依靠因和緣），具說三凈法（詳細說明三種清凈法）。對染雖成熏義（雖然對於染污來說，成就了熏習的意義），體用無別故明一種（體和用沒有差別，所以只說明一種）。又欲顯彼凈勝染劣（又想顯示清凈殊勝而染污低劣），少敵多故舉一對三（因為少數可以對抗多數，所以舉一種清凈對應三種染污）。
論：熏習義者至則有香氣（熏習的含義是什麼？就像薰香一樣，時間長了就會有香氣）。釋曰：次下廣明熏習之義（接下來廣泛闡明熏習的含義）。于中有二（其中有兩部分）。先總（先總說）。后別（后別說）。總中亦二（總說中也有兩部分）。初喻（先比喻）。后合（后結合）。此初也（這是第一部分）。此中衣者互通喻于真如無明（這裡衣服可以互相譬喻真如和無明）。香通好惡（香有好的和壞的），隨應亦喻（根據情況也可以譬喻）。真如無明互為能所熏成氣故（真如和無明互相作為能熏和所熏，從而形成氣味）。故新論云（所以新論說）：『如世衣服非臭非香隨以物熏則有彼氣（就像世間的衣服，本來沒有臭味也沒有香味，隨著用東西薰染，就會有那種氣味）。』
論：此亦如是至則有凈用（這也像這樣，時間長了就會有清凈的作用）。釋曰：此法合也（這是用佛法來結合）。文中雙顯染凈熏義（文中同時顯示了染污和清凈的熏習含義）。
【English Translation】 Enumerating the number of perfumations. Second, listing the names of defiled and pure perfumations. Third, extensively explaining the meaning of defiled and pure perfumations. Fourth, clarifying the meaning of whether the two perfumations are exhaustive or not. This is the first part. Because defiled dharmas (impure phenomena) are continuous, there are sentient beings in the six realms of desire who are still subject to outflows. Because pure dharmas (pure phenomena) are continuous, there are the non-outflow saints of the Three Vehicles (those who have transcended the cycle of rebirth).
Treatise: What are the four 'to's, namely the six sense objects? Explanation: This lists the names of defiled and pure perfumations. What is called 'pure dharma' is 'Tathata' (Suchness), because this Tathata exists in the realm of birth and death. It is called 'pure dharma' due to three great meanings. Although there is delight in defilement, because its self-nature is pure, internal perfumation reverses defilement. Because it achieves initial purity, external perfumation responds to the capacity of beings. Because it creates pure conditions. Therefore, the 'Exposition of the Meaning of the Middle' in the Liang Dynasty's She Lun (Compendium of the Mahayana) says: 'That which can establish refers to the ten kinds of merits that are originally inherent in True Suchness. That which is established refers to the ten kinds of superior practices that are newly generated.' All causes of defilement are called 'Avidya' (ignorance). All defilements refer to the three subtle and six coarse aspects. Fundamental Avidya acts as the cause of subtle defilement, while branch-end Avidya is the cause of coarse defilement. What is called 'Karma Consciousness' is a false mind, its substance is not real, and it is originally non-existent in True Suchness. It arises due to the false perfumation of that Avidya. However, this false mind also includes object-consciousness and so on. For the sake of its origin, it is simply called 'Karma Consciousness'. What is called the 'six sense objects' are false realms, arising from the false mind, their substance is also false. They appear as objects taken by the object-consciousness and the false mind. Among the four perfumations, one is pure and three are defiled, because those defiled dharmas have differences in their self-nature, relying on causes and conditions. The three pure dharmas are explained in detail. Although it achieves the meaning of perfumation in relation to defilement, because the substance and function are not different, only one is explained. Furthermore, it is to show that the pure is superior and the defiled is inferior. Because the few can oppose the many, one is used to represent three.
Treatise: The meaning of perfumation is like incense, which over time will have a fragrance. Explanation: Next, the meaning of perfumation is extensively explained. There are two parts to it. First, a general explanation. Second, a specific explanation. There are also two parts to the general explanation. First, a metaphor. Second, a combination. This is the first part. Here, the clothing can be mutually used as a metaphor for Tathata and Avidya. Fragrance can be good or bad, and can also be used as a metaphor accordingly. Tathata and Avidya mutually act as the perfumer and the perfumed, thus forming a scent. Therefore, the New Treatise says: 'Like clothes in the world, which are neither smelly nor fragrant, they will have that scent when perfumed with something.'
Treatise: It is also like this, over time there will be a pure function. Explanation: This is a combination using the Dharma. The text simultaneously shows the meaning of defiled and pure perfumations.
。無明熏真有染相者。顯真無相隨熏示相。顯妄無體但熏有相。顯妄自無返染之用。故但言相不言用也。即釋經中如來藏者 惡習所熏名識藏等。真熏無明有凈用者。生滅門內本覺真如內熏不覺令成厭求返染明真。故云凈用。即釋經中由有如來藏能厭生死樂求涅槃樂。涅槃經云。未來佛性力因緣故還生善報。本覺內熏名佛性力。良以一識含此二義。更互相熏遍生染凈。故說無明熏真如等。問。如諸論說能熏所熏各具四義方名熏習。所熏四者。一堅住性。二無記性。三可熏性。四與能熏共和合性。能熏四者。一有生滅。二有勝用。三有增盛。四與所熏和合而轉。既簡真如空等常法。此何說真為能所熏。答。由有三義各不相違。一熏有可思議故。諸論且為初根性者說彼生滅可思議熏。此論顯為久根性者亦說常法不思議熏。二能所熏真有二門故。諸論且說不動真如。非能生故非能所熏。此論約其隨緣真如隨染起故成能所熏。三以真如法非定常故。諸論且約安立道理說真如常。非能所熏。此論亦約圓融道理。真非常一成能所熏。各依一義亦不相違。若說真如定常定一。則同外道所執神我。非定常一故熏無失。
論。云何熏習起染法不斷 釋曰。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
【現代漢語翻譯】 現代漢語譯本：『無明』（avidyā，指對實相的無知）薰染『真如』（tathatā，指事物的真實本性），顯現出染污的現象，這是因為顯現的『真如』沒有固定的相，隨著薰染而示現出各種現象。顯現的虛妄沒有自體，只是被薰染而產生現象。顯現的虛妄本身沒有返回染污的作用，所以只說『相』，而不說『用』。這就是解釋經中所說的『如來藏』（tathāgatagarbha，指一切眾生皆具的佛性），即『惡習』（evil habits）所薰染而名為『識藏』（ālaya-vijñāna，阿賴耶識）等。『真如』薰染『無明』，有清凈的作用，這是因為在『生滅門』（birth and death cycle）內，『本覺真如』（original enlightenment tathatā）內在薰染『不覺』（non-enlightenment），使其產生厭離和尋求返回染污、顯明『真如』的願望，所以說有『凈用』。這就是解釋經中所說的，由於有『如來藏』，才能厭惡生死，喜樂尋求『涅槃』（nirvāṇa，指解脫）。《涅槃經》（Nirvana Sutra）說，未來佛性的力量和因緣，還會產生善報。『本覺』的內在薰染，名為『佛性力』（Buddha-nature power）。因為一個『識』（consciousness）包含這兩種含義，互相薰染，普遍產生染污和清凈，所以說『無明』薰染『真如』等。問題：像各種論典所說，能熏和所熏各自具備四種意義，才能稱為『熏習』（vāsanā，指習氣）。所熏的四種意義是：一、堅固性；二、無記性（neither good nor evil）；三、可熏性；四、與能熏共同和合性。能熏的四種意義是：一、有生滅；二、有殊勝的作用；三、有增長和強盛；四、與所熏和合而運轉。既然簡擇了『真如』、『空』（śūnyatā，指空性）等常法，那麼為什麼說『真如』是能熏和所熏呢？回答：因為有三種意義各自不相違背。一、熏習有可思議性。各種論典只是為初根性的人說那些生滅可思議的熏習。這部論典也為久根性的人顯示常法不可思議的熏習。二、能熏和所熏的『真如』有二門。各種論典只是說不動的『真如』，因為不能產生，所以不是能熏和所熏。這部論典是就隨緣的『真如』，隨著染污而生起，成為能熏和所熏。三、因為『真如』法不是固定不變的。各種論典只是就安立的道理說『真如』是常，不是能熏和所熏。這部論典也是就圓融的道理，『真如』不是恒常唯一的，成為能熏和所熏。各自依據一種意義，也不相違背。如果說『真如』是固定不變、恒常唯一的，那就和外道所執著的神我一樣了。不是固定不變、恒常唯一的，所以熏習沒有過失。 論：云何熏習起染法不斷？釋曰：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
【English Translation】 English version: 『Avidyā』 (ignorance), which refers to the ignorance of the true nature of reality, taints 『Tathatā』 (suchness), which refers to the true nature of things, manifesting defiled phenomena. This is because the manifested 『Tathatā』 does not have a fixed form, but manifests various phenomena according to the taint. The manifested illusion has no self-nature, but is only tainted to produce phenomena. The manifested illusion itself has no function of returning to defilement, so only 『form』 (lakṣaṇa) is mentioned, and not 『function』 (kārya). This explains what the sutras call 『Tathāgatagarbha』 (Buddha-nature), which refers to the 『Ālaya-vijñāna』 (store consciousness) and so on, tainted by 『evil habits』. 『Tathatā』 taints 『Avidyā』, having a pure function, because within the 『cycle of birth and death』, 『original enlightenment Tathatā』 internally taints 『non-enlightenment』, causing it to generate aversion and the desire to return from defilement and reveal 『Tathatā』. Therefore, it is said to have a 『pure function』. This explains what the sutras say, that because there is 『Tathāgatagarbha』, one can be disgusted with birth and death, and joyfully seek 『Nirvāṇa』 (liberation). The Nirvana Sutra says that the power and conditions of future Buddha-nature will still produce good rewards. The internal taint of 『original enlightenment』 is called 『Buddha-nature power』. Because one 『consciousness』 contains these two meanings, mutually tainting each other, universally producing defilement and purity, it is said that 『Avidyā』 taints 『Tathatā』 and so on. Question: As the various treatises say, the tainter and the tainted each possess four meanings to be called 『Vāsanā』 (habitual energy). The four meanings of the tainted are: 1. firmness; 2. neutral nature (neither good nor evil); 3. tainting ability; 4. common combination with the tainter. The four meanings of the tainter are: 1. having birth and death; 2. having a superior function; 3. having growth and strength; 4. revolving in harmony with the tainted. Since 『Tathatā』, 『Śūnyatā』 (emptiness) and other constant dharmas have been selected, why is 『Tathatā』 said to be the tainter and the tainted? Answer: Because there are three meanings that do not contradict each other. 1. Tainting has conceivable nature. The various treatises only speak of the conceivable tainting of birth and death for those of initial capacity. This treatise also reveals the inconceivable tainting of constant dharmas for those of long-standing capacity. 2. The 『Tathatā』 of the tainter and the tainted has two aspects. The various treatises only speak of the immovable 『Tathatā』, because it cannot produce, so it is not the tainter and the tainted. This treatise speaks of the 『Tathatā』 that follows conditions, arising with defilement, becoming the tainter and the tainted. 3. Because the 『Tathatā』 dharma is not fixed and constant. The various treatises only speak of 『Tathatā』 as constant according to the principle of establishment, not the tainter and the tainted. This treatise also speaks of the principle of perfect fusion, 『Tathatā』 is not constant and unique, becoming the tainter and the tainted. Each relies on one meaning, and they do not contradict each other. If it is said that 『Tathatā』 is fixed, constant, and unique, then it is the same as the self grasped by external paths. It is not fixed, constant, and unique, so tainting has no fault. Treatise: How does tainting arise and defiled dharmas continue without interruption? Explanation: Next, the characteristics of tainting are explained separately. There are two aspects: first, defilement; second, purity. There are also two aspects in defilement: first, the question; second, the answer. This is the first.
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論。所謂以依至身心等苦 釋曰。下答有二。先略。后廣。此初也。謂此略明三熏習義。泛論熏習有三種義。一覆熏。熏真起妄。二習熏。熏妄增迷。三資熏。熏迷起執。所謂依真有無明者。即舉其後熏無明體也。無明妄法不能自立故。說依真有無明矣。以有無明即明即熏真者。根本無明覆熏義也。以熏習故有妄心者。依無明熏真有業識心也。此則略顯無明熏義。以有妄心乃至現妄境界者。即顯妄心習熏。無明增其不了乖真平等。令起轉識故言不覺念起。及起現識故言現妄境界。此則略明妄心熏義。以有妄境界熏妄心等者。即顯境界資熏。現識令其念著造業等者。謂境起能動本識海起彼六粗事識波浪令著諸妄境等。合即智相及相續相。此二皆是法執念故。著謂執取。此名字相。此二皆著我我等故造種種業者。即智業相也。始從無明至此起業。皆是本因為集諦也。受於一切身心等苦者。即業系苦相為苦諦也。此等略明境界熏義。新論此中文義疏略。若爾何不說妄熏境。答。此中所顯從真起妄。流轉生死說三熏習。起細粗妄輪迴已成。妄心熏境無所用故。境但是心之所變起。離心無別境之自性。以妄熏境無所起故。如是心說無窮過失。是故不說妄熏境也。然唯識論說三熏習。所謂名言我執有支。名言有二。表義
【現代漢語翻譯】 論：所謂以依至身心等苦 釋曰：下答有二。先略，后廣。此初也。謂此略明三熏習義。泛論熏習有三種義：一覆熏，熏真起妄；二習熏，熏妄增迷；三資熏，熏迷起執。所謂依真有無明者，即舉其後熏無明體也。無明妄法不能自立故，說依真有無明矣。以有無明即明即熏真者，根本無明覆熏義也。以熏習故有妄心者，依無明熏真有業識心也。此則略顯無明熏義。以有妄心乃至現妄境界者，即顯妄心習熏，無明增其不了乖真平等，令起轉識故言不覺念起，及起現識故言現妄境界。此則略明妄心熏義。以有妄境界熏妄心等者，即顯境界資熏，現識令其念著造業等者，謂境起能動本識海起彼六粗事識波浪令著諸妄境等。合即智相及相續相。此二皆是法執念故，著謂執取。此名字相。此二皆著我我等故造種種業者，即智業相也。始從無明至此起業，皆是本因為集諦也。受於一切身心等苦者，即業系苦相為苦諦也。此等略明境界熏義。新論此中文義疏略。若爾何不說妄熏境？答：此中所顯從真起妄，流轉生死說三熏習，起細粗妄輪迴已成，妄心熏境無所用故。境但是心之所變起，離心無別境之自性。以妄熏境無所起故，如是心說無窮過失。是故不說妄熏境也。然唯識論說三熏習，所謂名言我執有支。名言有二：表義
【English Translation】 Treatise: So-called reliance on suffering of body and mind, etc. Explanation: The following answer has two parts: first brief, then detailed. This is the first part. It briefly explains the meaning of the three perfumings. Generally speaking, there are three meanings of perfuming: 1. Covering perfuming: perfuming the true to arise the false; 2. Habitual perfuming: perfuming the false to increase delusion; 3. Supporting perfuming: perfuming delusion to arise attachment. The so-called 'reliance on the true to have ignorance' refers to the substance of ignorance that is perfumed later. Because ignorance and false dharmas cannot establish themselves, it is said that there is ignorance relying on the true. 'Having ignorance means that it perfumes the true' refers to the covering perfuming of fundamental ignorance. 'Having false mind because of perfuming' means that relying on ignorance perfuming the true, there is karmic consciousness mind. This briefly reveals the meaning of ignorance perfuming. 'Having false mind and even manifesting false realms' reveals the habitual perfuming of the false mind. Ignorance increases its lack of understanding, deviating from true equality, causing the arising of transforming consciousness, hence the saying 'unconscious thought arises,' and causing the arising of manifesting consciousness, hence the saying 'manifesting false realms.' This briefly reveals the meaning of false mind perfuming. 'Having false realms perfuming the false mind, etc.' reveals the supporting perfuming of realms. Manifesting consciousness causes it to be attached to thoughts and create karma, etc., meaning that the realm arises and moves the fundamental consciousness sea, causing the waves of the six coarse event consciousnesses to be attached to all false realms, etc. Combined, these are the aspect of wisdom and the aspect of continuity. These two are both thoughts of dharma attachment, so 'attachment' means clinging. This is the aspect of name. These two are both attached to 'I' and 'mine,' so creating all kinds of karma is the aspect of wisdom karma. Starting from ignorance to the arising of karma here is all the fundamental cause for the accumulation of suffering (Samudaya). 'Receiving all suffering of body and mind, etc.' is the aspect of karmic suffering, which is the truth of suffering (Dukkha). These briefly explain the meaning of realm perfuming. The new commentary says that the meaning of the text here is sparse. If so, why not say that the false perfumes the realm? Answer: What is revealed here is the arising of the false from the true, the cycle of birth and death, and the explanation of the three perfumings. The arising of subtle and coarse falsehoods has already formed the cycle, so the false mind perfuming the realm is useless. The realm is only transformed by the mind, and there is no separate nature of the realm apart from the mind. Because the false perfuming the realm does not cause anything to arise, such a mind would have endless faults. Therefore, it does not speak of the false perfuming the realm. However, the Consciousness-Only Treatise speaks of the three perfumings, namely, verbal expressions, ego-attachment, and existence. Verbal expressions have two types: expressive of meaning.
顯境。由此熏種故因緣別。我執有二。俱生分別。由此熏習故自他殊。有支有二。善不善業。由此熏種苦樂趣異。與此三種有同異者。此約深細緣起義門說。阿黎亦有能熏。于本識位說三熏習。彼約粗淺緣起理門唯說事識而為體熏。於事識位說此三種。即由此中三熏習故。牽生本識成五趣果。粗細雖殊共成生死。此中廣明本識熏義略顯事識。粗易知故。其唯識等唯明事識三熏習義。就□理故。
論。此妄境界至取熏習 釋曰。次下廣識三熏。前三義即分為三。從後向前。先明境界。此即廣前以有境界即熏習妄心等也。謂即現識所現境界有彼似法似我相故。還能資熏現識妄心起事識中法我念取故說境熏義有二種。不爾便無二熏別義。以此識有根本無明不證真如無相法故。故說所知如色輪等住不凈智所行境界界惠。中邊論依此偈云。根塵我及識本識生似彼故。一現識所現二境。一似差別實法相境。二似總相實我相境。由似法境熏習力故起彼智相及相續相。即事識中法執之念故云增長念熏習也。由似我境熏習力故。起執取相計名字相。即事識中我見之取故。云增長取熏習也。若爾事識應取外境。無自所變影像境故。答。理實亦有自所變境。以此二識所變二境皆有依心起心義故。如轉現識起諸境界。即由現境成轉現識。
【現代漢語翻譯】 現代漢語譯本 顯境。由此薰染種子，所以因緣各不相同。我執有兩種：俱生我執和分別我執。由於這些薰染，所以自他和他人不同。有支有兩種：善業和不善業。由於這些薰染，苦樂的感受也不同。與這三種情況相同或不同的是，這是從深細的緣起義理方面來說的。阿黎耶識（Ālaya-vijñāna，藏識）也有能熏的作用，在本識的層面說三種熏習。那是從粗淺的緣起理門來說的，只說事識作為能熏的主體。在事識的層面說這三種熏習。正因為這三種熏習，牽引產生本識，形成五趣的果報。粗細雖然不同，共同構成生死輪迴。這裡詳細說明本識的熏習意義，簡略地顯示事識的熏習意義，因為事識的熏習比較容易理解。而唯識等宗派只說明事識的三種熏習意義，這是就事相的道理來說的。
論：此妄境界乃至取熏習。 釋：接下來廣泛地闡述識的三種熏習。前面的三種意義可以分為三種，從後向前。首先說明境界。這是爲了廣泛地說明，因為有了境界，就會熏習妄心等。也就是說，現識所顯現的境界，有那類似法相和類似我相的緣故，還能資助薰染現識的妄心，在事識中生起法我和我念的執取，所以說境熏的意義有兩種，否則就沒有兩種熏習的區別意義。因為這個識有根本無明，不能證悟真如無相之法。所以說所知如色輪等，住在不凈智所行境界的範圍。《中邊分別論》（Madhyānta-vibhāga-bhāṣya）依據這個偈頌說：『根、塵、我及識，本識生似彼故。』一是現識所顯現的兩種境界：一是類似差別實法相的境界，二是類似總相實我相的境界。由於類似法境的熏習力，生起彼智相和相續相，也就是事識中法執的念頭，所以說增長念熏習。由於類似我境的熏習力，生起執取相和計名字相，也就是事識中我見的執取，所以說增長取熏習。如果這樣，事識應該執取外境，因為沒有自己所變的影像境。回答：理實上也有自己所變的境界，因為這兩種識所變的兩種境界都有依心起心之義。如同轉現識生起各種境界，就是由現境成就轉現識。
【English Translation】 English version Manifested realm. Because of the seeds perfumed by this, the causes and conditions are different. There are two kinds of ego-grasping: innate and conceptual. Because of these perfumings, self and others are distinct. There are two kinds of existence: wholesome and unwholesome karma. Because of these perfumings, the experiences of suffering and happiness are different. Those that are the same or different from these three are spoken of from the perspective of the profound and subtle arising of conditions. Ālaya-vijñāna (store consciousness) also has the ability to perfume; the three perfumings are discussed at the level of the fundamental consciousness. That is discussed from the perspective of the coarse and shallow principle of conditioned arising, only stating that the active consciousness is the entity that perfumes. These three are discussed at the level of the active consciousness. Precisely because of these three perfumings, they pull and generate the fundamental consciousness, forming the results of the five realms of existence. Although coarse and subtle are different, they jointly form birth and death. Here, the meaning of the perfuming of the fundamental consciousness is explained in detail, and the perfuming of the active consciousness is briefly revealed, because the active consciousness is easier to understand. The Yogācāra school only explains the meaning of the three perfumings of the active consciousness, which is based on the principle of phenomena.
Treatise: This false realm, up to the grasping perfuming. Explanation: Next, the three perfumings of consciousness are extensively explained. The previous three meanings can be divided into three, from back to front. First, the realm is explained. This is to explain extensively that because there is a realm, it will perfume the deluded mind, etc. That is to say, the realm manifested by the present consciousness has the appearance of phenomena and the appearance of self, so it can also assist in perfuming the deluded mind of the present consciousness, and in the active consciousness, the grasping of the idea of phenomena and self arises, so it is said that the meaning of realm perfuming has two kinds, otherwise there would be no distinction between the two perfumings. Because this consciousness has fundamental ignorance and cannot realize the truth of the formless Dharma of Suchness. Therefore, it is said that what is known is like a color wheel, etc., residing in the realm of impure wisdom. The Madhyānta-vibhāga-bhāṣya relies on this verse, saying: 'Roots, dust, self, and consciousness, the fundamental consciousness arises resembling them.' One is the two realms manifested by the present consciousness: one is the realm resembling the differentiated real phenomena, and the other is the realm resembling the general real self. Because of the perfuming power of the realm resembling phenomena, the appearance of that wisdom and the appearance of continuity arise, which is the thought of the Dharma-grasping in the active consciousness, so it is said to increase the thought perfuming. Because of the perfuming power of the realm resembling self, the appearance of grasping and the appearance of naming arise, which is the grasping of self-view in the active consciousness, so it is said to increase the grasping perfuming. If so, the active consciousness should grasp the external realm, because there is no image realm transformed by itself. Answer: In principle, there is also a realm transformed by itself, because the two realms transformed by these two consciousnesses both have the meaning of arising from the mind. Just as the transformed present consciousness arises from various realms, it is the present realm that accomplishes the transformed present consciousness.
有境牽生心相於識現故。故法我執現法我境。由法我境成法我執能取所取相待立故。今此文中但說起心。不不說事識所現境界。意顯現境。復熏本識增起事識法我念取故。言增長合熏習等。
論。妄心熏習至業系苦故 釋曰。此即廣前妄心熏習。廣釋妄心熏無明義。妄心有二。業識事識。故妄心熏義有二種。業識妄心心□能熏習根本無明還迷無相。能起轉相現相相續。成其趣生諸苦體相。彼三乘人雖出三界離其事識分段粗苦。由此根本根識在故。猶受變易黎耶行苦。通而言之。無始來有。但今為欲簡細異粗故。約已離粗苦時說事識妄心熏習。見愛枝末無明發動身口起造諸業。成起業相能招三界。凡夫有學業繁苦相分段粗苦。然其二苦諸教異說。若依法相分段生死。以有漏業為因。煩惱障為緣。所滅三三界粗異熟果身命短長隨因緣力有定齊斷。故名分段。此通異生二乘有學七地已前一切菩薩。隨應有彼惑業因故。我我所執由未盡故。末那煩惱亦未斷故。阿賴耶名猶未舍故。是故未離分段粗苦不思議變易生死。以無漏有分別業為因。所知障為助緣。所滅殊勝細異熟果。由悲願力□轉身命無定齊限故名變易。無漏定愿正所資滅妙用難測名不思議。亦名意成身。隨意願成故亦名變化身。無漏定力轉令異本如變化故。此通
【現代漢語翻譯】 現代漢語譯本：因為有境界牽引生起心相，在阿賴耶識中顯現的緣故。所以，法我執（Dharma-Atman-Grahana，對構成存在的要素的錯誤執著）顯現出法我的境界。由於法我的境界，成就了法我的執著，能取（Grahaka，能認知的主體）和所取（Grahya，被認知的客體）相互對待而成立。現在這段文字中，只是說生起心，並不是不說事識（Vijnana，分別事物的意識）所顯現的境界。意思是說，顯現的境界，又反過來熏習根本識（Mula-Vijnana，根本意識），增長生起事識的法我念想的執取。所以說增長、和合、熏習等等。
論：妄心熏習，乃至業力系縛而受苦。 釋：這是爲了廣泛地解釋前面的妄心熏習，廣泛地解釋妄心熏習無明（Avidya，無知）的含義。妄心有兩種：業識（Karma-Vijnana，與業力相關的意識）和事識。所以妄心熏習的含義有兩種。業識妄心能夠熏習根本無明，使其更加迷惑而無法認知實相，能夠生起轉相（轉識作用的相）和現相（顯現的現象）的相續，成就眾生趣向生死輪迴的諸苦的體相。那些三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的修行人，雖然超出了三界（Trailokya，欲界、色界、無色界），脫離了事識的分段粗苦（Sthula-Duhkha，粗重的痛苦），但是由於根本的根識（Indriya-Vijnana，感官意識）仍然存在，仍然會承受變易生死的黎耶行苦（Laya-Duhkha，細微的、持續的痛苦）。總的來說，這種熏習從無始以來就存在。但現在爲了區分細微和粗重，所以就已脫離粗苦的時候來說事識妄心的熏習。見愛（Dristi-Trsna，由錯誤的見解產生的愛）的枝末無明發動，身口意造作諸業，成就生起業相，能夠招感三界的果報。凡夫和有學的修行人，業力繁重，苦相明顯，承受分段粗苦。然而這兩種苦，在各種教義中有不同的說法。如果依照法相宗（Yogacara，唯識宗）的觀點，分段生死是以有漏業（Sasrava-Karma，帶有煩惱的業）為因，煩惱障（Klesa-Avarana，由煩惱產生的障礙）為緣，所滅除的是三界粗異熟果（Vipaka-Phala，由業力產生的果報），身命的長短隨著因緣的力量而有定數，有終結的時候，所以叫做分段。這包括異生（Prthag-jana，凡夫）和二乘的有學之人，以及七地（Bhumi，菩薩的修行階段）以前的一切菩薩，都隨應有惑業的因，因為我我所執（Atma-Atmiya-Grahana，對自我和屬於自我的事物的執著）還沒有完全斷除，末那識（Manas，末那識）的煩惱也沒有斷除，阿賴耶識（Alaya-Vijnana，阿賴耶識）的名稱還沒有捨棄。所以還沒有脫離分段粗苦，以及不可思議的變易生死。以無漏有分別業（Anasrava-Karma，沒有煩惱的業）為因，所知障（Jnana-Avarana，由知見產生的障礙）為助緣，所滅除的是殊勝細異熟果。由於悲願力，能夠轉變身體和壽命，沒有固定的期限，所以叫做變易。無漏定力所資助滅除的妙用難以測度，叫做不可思議。也叫做意成身（Manomaya-Kaya，由意念成就的身體），隨心意願而成就，所以也叫做變化身（Nirmana-Kaya，化身）。無漏定力轉變，使其不同於原本的身體，如同變化一樣。這包括……
【English Translation】 English version: Because conditioned realms draw forth mental appearances that manifest in consciousness. Therefore, the Dharma-Atman-Grahana (attachment to the elements of existence) manifests the realm of Dharma-Atman. Due to the realm of Dharma-Atman, the attachment to Dharma-Atman is established, with the Grahaka (the subject that cognizes) and Grahya (the object that is cognized) existing in mutual dependence. In this text, it only speaks of the arising of mind, not denying the realms manifested by Vijnana (discriminating consciousness). It means that the manifested realms, in turn, influence the Mula-Vijnana (root consciousness), increasing the attachment to the Dharma-Atman in the discriminating consciousness. Hence, the terms 'increase,' 'union,' 'influence,' etc.
Treatise: The influence of deluded mind leads to being bound by karma and suffering. Explanation: This is to broadly explain the preceding influence of deluded mind, extensively explaining the meaning of deluded mind influencing Avidya (ignorance). There are two types of deluded mind: Karma-Vijnana (karma consciousness) and discriminating consciousness. Therefore, there are two meanings to the influence of deluded mind. The deluded mind of karma consciousness can influence the root ignorance, making it more confused and unable to recognize reality, capable of generating the continuous succession of turning aspects and manifesting aspects, accomplishing the nature of beings heading towards the suffering of Samsara. Those practitioners of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), although transcending the Three Realms (Trailokya), and escaping the Sthula-Duhkha (coarse suffering) of discriminating consciousness, still experience the Laya-Duhkha (subtle, continuous suffering) of change and transformation because the fundamental Indriya-Vijnana (sense consciousness) still exists. Generally speaking, this influence has existed since beginningless time. But now, in order to distinguish between the subtle and the coarse, we speak of the influence of deluded mind of discriminating consciousness when one has already escaped coarse suffering. The branch ignorance of Dristi-Trsna (craving arising from wrong views) is activated, and actions of body, speech, and mind are created, accomplishing the arising of karma aspects, capable of attracting the consequences of the Three Realms. Ordinary beings and those with learning have heavy karma, manifest suffering, and endure Sthula-Duhkha. However, these two types of suffering have different explanations in various teachings. According to the Yogacara (Consciousness-Only) school, segmented birth and death is caused by Sasrava-Karma (defiled karma) as the cause, and Klesa-Avarana (afflictive obscurations) as the condition. What is eliminated is the coarse Vipaka-Phala (result of karma) of the Three Realms, and the length of life is determined by the power of conditions, with a definite end, hence it is called segmented. This includes ordinary beings, learners of the Two Vehicles, and all Bodhisattvas before the seventh Bhumi (stage), who correspondingly have the cause of delusion and karma, because the Atma-Atmiya-Grahana (attachment to self and what belongs to self) has not been completely eliminated, the afflictions of Manas (Manas consciousness) have not been eliminated, and the name Alaya-Vijnana (Alaya consciousness) has not been abandoned. Therefore, they have not escaped segmented coarse suffering, and the inconceivable birth and death of transformation. Anasrava-Karma (undefiled karma) is the cause, and Jnana-Avarana (cognitive obscurations) is the assisting condition. What is eliminated is the subtle and superior Vipaka-Phala. Due to the power of compassion and vows, one can transform the body and lifespan without a fixed limit, hence it is called transformation. The wonderful function aided by the power of undefiled Samadhi is difficult to fathom, hence it is called inconceivable. It is also called Manomaya-Kaya (mind-made body), accomplished according to one's wishes, hence it is also called Nirmana-Kaya (emanation body). The power of undefiled Samadhi transforms it, making it different from the original body, like a transformation. This includes...
不定二乘無學及八地上大愿菩薩利樂他故。以所知障障大菩提。欲永斷除留身久住既已斷伏煩惱障故。無容彼受當分段身。恐廢長時修菩薩行故。以無漏勝定願力如□□法資現身因。令彼長時與果不絕。數數如是定愿資助。乃至證得無上菩提。由此故受變易生死。若依法性顯此義者。由本無明熏起業識。業熏無明後起轉現。而成黎耶生死之體。而猶未名五趣苦果。由末無明熏起事識。識熏見愛起善惡業。引黎耶識。成五趣果。方成凡夫業系粗苦。一切凡夫二乘有學及未登地諸菩薩等。隨應未斷見愛粗惑。由事識熏所起粗業惑業所滅三界粗果故。同凡受業系粗苦。若二乘人至無學位菩薩。若得證入初地上粗末煩惱永斷伏故。彼粗漏業皆除斷故。不受三界粗分身故。雖能永離凡夫粗苦。細本無明未斷滅故。所起細識猶相續故。無漏細業亦未舍故。法爾而有細苦相續。經說初地得意成身。二乘之人有三解故。非謂故起無漏定愿資現身因。須變易。由顯真如微離粗重而證轉依。故名變易。無明垢薄真德顯現任置起用。名不思議意身成。于理無失。雖初住上願力所持非業所繫。似離粗苦。以有漏業微苦相應故。異地上變易身也。或初住上則離分段。說初發意名畢竟定。不生八難離五城□得損力。答能轉之道住如來家生佛集參。已
【現代漢語翻譯】 現代漢語譯本 爲了利益不定二乘（Pratyekabuddha，獨覺乘）的無學（Arhat，阿羅漢）以及八地（菩薩修行第八個階段）以上發大愿的菩薩，因為所知障（Jnana-avarana）會障礙大菩提（Maha-bodhi，無上智慧），爲了永遠斷除所知障並長久住世，他們已經斷除和降伏了煩惱障（Klesha-avarana），所以不會再承受分段生死（Karmaja-marana，由業力導致的生死）。 因為擔心荒廢長時間的菩薩修行，他們以無漏（Anasrava，沒有煩惱）的殊勝禪定和願力，像□□法一樣，作為顯現身體的原因，使他們能長時間地持續獲得果報，多次以這樣的禪定和願力來資助，直到證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，他們承受變易生死（parinama-marana，由修行導致的生死）。 如果依法性（Dharmata，事物本性）來闡釋這個道理，那就是由於根本無明（Mula-avidya，最根本的無知）熏習而生起業識（Karma-vijnana，造業的意識），業熏習無明後，生起轉識（Pravrtti-vijnana，轉變的意識）和現識（Vartamana-vijnana，顯現的意識），從而形成阿賴耶識（Alaya-vijnana，藏識）的生死之體，但還不能稱為五趣（Gati，五種輪迴的去處）的苦果。 由於末那無明（Mana-avidya，我執的無知）熏習而生起事識（Karya-vijnana，事務的意識），事識熏習見愛（Drsti-trsna，錯誤的見解和貪愛）而生起善惡業，牽引阿賴耶識，形成五趣的果報，這才成為凡夫（Prthag-jana，普通人）被業力束縛的粗重痛苦。 一切凡夫、二乘有學（Saiksa，還在學習的人）以及未登地的諸菩薩等，根據各自的情況，還沒有斷除見惑（Drsti-klesha，知見上的迷惑）和愛惑（Trsna-klesha，貪愛上的迷惑）這些粗重的煩惱，由於事識熏習所生起的粗重業力，以及惑業所滅的三界（Tri-dhatu，欲界、色界、無色界）的粗重果報，所以同樣承受凡夫被業力束縛的粗重痛苦。 如果二乘人達到無學（Asaiksa，不再需要學習的人）的果位，菩薩如果證入初地（Prathama-bhumi，菩薩修行的第一個階段），因為粗重的末那煩惱已經永遠斷除和降伏，那些粗重的有漏業力都已經消除斷盡，所以不再承受三界的粗分身。 雖然能夠永遠脫離凡夫的粗重痛苦，但因為細微的根本無明還沒有斷滅，所生起的細微意識仍然相續不斷，無漏的細微業力也還沒有捨棄，自然而然地會有細微的痛苦相續不斷。 經中說初地菩薩得意生身（Manomayakaya，意生身），二乘之人有三種解脫，並不是說故意生起無漏的禪定和願力來資助顯現身體的原因，需要變易生死。而是因為顯現真如（Tathata，真如本性）稍微遠離粗重，而證得轉依（Asraya-paravrtti，轉變所依），所以稱為變易。 無明垢染輕微，真如功德顯現，隨意起用，稱為不可思議意生身成就，在道理上沒有過失。雖然初住（Prathama-avastha，初地菩薩的住所）以上的菩薩被願力所持，不是被業力所束縛，看似脫離了粗重痛苦，但因為還有有漏業力的細微痛苦相應，所以不同於地上菩薩的變易身。 或者初住以上的菩薩就脫離了分段生死，說初發心就達到畢竟的禪定，不生於八難（Asta-akshana，沒有機會修行的八種障礙），遠離五種城池的□，得到損減的力量。回答說，能夠轉變的道路，安住于如來之家，生於佛陀的聚集之處，參與其中。
【English Translation】 English version For the benefit and happiness of the non-learning Arhats (Pratyekabuddha) of the Two Vehicles (Hinayana and Pratyekayana) and the Bodhisattvas of the Eighth Ground (Bhumi) and above who have made great vows, because the Knowledge Obscuration (Jnana-avarana) obstructs Great Bodhi (Maha-bodhi), in order to permanently cut off the Knowledge Obscuration and dwell in the world for a long time, they have already cut off and subdued the Affliction Obscuration (Klesha-avarana), so they will not receive Segmented Existence (Karmaja-marana). Because they are worried about abandoning the long-term practice of the Bodhisattva path, they use the unsurpassed Samadhi (Samadhi) and Vow Power of Non-Outflow (Anasrava), like □□ Dharma, as the cause of manifesting the body, so that they can continue to receive the fruits for a long time, and repeatedly use such Samadhi and Vow Power to assist, until they attain the Unsurpassed Bodhi (Anuttara-samyak-sambodhi). Therefore, they receive Transformative Existence (parinama-marana). If this principle is explained according to the Nature of Reality (Dharmata), it is because the Fundamental Ignorance (Mula-avidya) is perfumed and arises the Karma Consciousness (Karma-vijnana), and after the Karma perfumes the Ignorance, the Transforming Consciousness (Pravrtti-vijnana) and the Manifesting Consciousness (Vartamana-vijnana) arise, thus forming the body of birth and death of the Alaya Consciousness (Alaya-vijnana), but it cannot yet be called the suffering result of the Five Destinies (Gati). Because the Mana Ignorance (Mana-avidya) is perfumed and arises the Activity Consciousness (Karya-vijnana), the Activity Consciousness perfumes the Views and Love (Drsti-trsna) and arises good and evil Karma, which leads the Alaya Consciousness to form the fruit of the Five Destinies, and this becomes the coarse suffering of ordinary people (Prthag-jana) bound by Karma. All ordinary people, Two Vehicle learners (Saiksa), and Bodhisattvas who have not yet attained the Ground, according to their respective situations, have not yet cut off the coarse afflictions of View Delusion (Drsti-klesha) and Love Delusion (Trsna-klesha), and because of the coarse Karma arising from the Activity Consciousness, and the coarse results of the Three Realms (Tri-dhatu) destroyed by the afflictions and Karma, they also endure the coarse suffering of ordinary people bound by Karma. If the Two Vehicle people reach the fruit of Non-Learning (Asaiksa), and if the Bodhisattva attains the First Ground (Prathama-bhumi), because the coarse Mana afflictions have been permanently cut off and subdued, and those coarse outflow Karma have been eliminated and exhausted, they no longer receive the coarse body of the Three Realms. Although they can be permanently free from the coarse suffering of ordinary people, because the subtle Fundamental Ignorance has not been cut off, the subtle consciousness that arises still continues, and the subtle Karma of Non-Outflow has not been abandoned, there will naturally be subtle suffering that continues. The Sutra says that the Bodhisattva of the First Ground attains the Mind-Made Body (Manomayakaya), and the Two Vehicle people have three kinds of liberation, it is not to say that they deliberately arise the Samadhi and Vow Power of Non-Outflow to assist the cause of manifesting the body, and need Transformative Existence. It is because the manifestation of Suchness (Tathata) is slightly away from the coarse and heavy, and the Transformation of the Basis (Asraya-paravrtti) is attained, so it is called Transformation. The defilement of Ignorance is slight, the merits of Suchness appear, and it is called the achievement of the Inconceivable Mind-Made Body, and there is no fault in the principle. Although the Bodhisattvas above the First Abode (Prathama-avastha) are held by the power of vows and are not bound by Karma, they seem to be free from coarse suffering, but because there is still subtle suffering corresponding to the outflow Karma, it is different from the Transformative Body of the Bodhisattvas on the Ground. Or the Bodhisattvas above the First Abode are free from Segmented Existence, saying that the initial aspiration reaches the ultimate Samadhi, and they are not born in the Eight Difficulties (Asta-akshana), away from the five cities of □, and obtain the power of diminution. The answer is that the path that can be transformed, dwells in the house of the Tathagata, is born in the gathering place of the Buddha, and participates in it.
能少分見於法身。能示一身作無量身。悉於世界示現成佛八相成道化眾生事。既同地上亦離粗苦。說初得意成身者。增顯更說亦不相違。如說地上方見根身。豈三賢位都不見也。且止傍論應釋本文。若謂事識熏見愛者。何故前後皆說此識見愛煩惱所增長耶。答。以此粗細二種妄心皆有依他成他義故。謂前業識依無明立。復為無明而作依持。由迷起妄依妄住故。若無妄依無住處故。性凈真如非住處故。熏真起妄作住處故。其事識者依于見愛熏真所起。還能習熏見愛無明起諸業等。心王心所在相資故。前說依他今約成他言熏見愛。故不相違。此中業識名根本者。親依根本無明生故。是諸妄心之初本故。分別事識名增長者。由見愛惑所增長故。還能增長見愛惑故。
論。無明熏習至事識義故 釋曰。此即廣前覆熏之義。廣釋無明熏真如義。以此無明有粗細異故。無明熏義有二種。細謂根本無明住地。即是此中根本熏習。是外四住之根本故。此能覆熏未動真如。令其妄動而成業識。此亦能起轉現識。今但舉初故云心業也。粗謂枝末四住無明。即是此中所起見愛。見愛既是四住煩惱。無明住地之所起故。此能覆熏已起真如轉。更粗動成其事識。故上文云。此識依見愛煩惱增長義故。此二無明亦有二義。謂本無明能熏真如成
【現代漢語翻譯】 現代漢語譯本 能從少分中見到法身（Dharmakāya，佛的法性之身）。能示現一個身體化作無量身體。完全在世界中示現成佛的八相成道（佛陀一生中的八個重要事件）來教化眾生。既然與地上菩薩相同，也脫離了粗重的痛苦。如果說最初得意而成身，那麼更加明顯地說，也不互相違背。比如，如果說在地上菩薩才能見到根身（indriya-kāya，感官之身），難道三賢位的菩薩就完全見不到嗎？暫且停止旁論，應該解釋本文。如果說事識（vijñāna，分別事識）是受到見愛（dṛṣṭi-tṛṣṇā，錯誤的見解和貪愛）的熏習而產生的，那麼為什麼前後都說這個識是被見愛煩惱所增長的呢？回答：因為這粗細兩種妄心都有依他（paratantra，依他起性）和成他（pariniṣpanna，圓成實性）的意義。也就是說，前業識（karma-vijñāna，業識）是依無明（avidyā，無明）而建立的，又為無明而作依持。由於迷惑而生起虛妄，依靠虛妄而安住。如果沒有虛妄，就沒有安住之處。性凈真如（prakṛti-parisuddha-tathatā，自性清凈的真如）不是安住之處。熏習真如而生起虛妄，作為安住之處。那個事識是依靠見愛熏習真如而生起的，還能習熏見愛無明，生起各種業等，因為心王（citta，心王）和心所（caitta，心所）互相資助。前面說依他，現在就成他而言，說熏習見愛，所以不互相違背。這裡，業識被稱為根本，是因為它親近依靠根本無明而生。是各種妄心的最初根本。分別事識被稱為增長，是因為它由見愛惑所增長，還能增長見愛惑。
論：無明熏習至事識義故 釋曰：這正是廣泛解釋前面覆熏的意義。廣泛解釋無明熏習真如的意義。因為這個無明有粗細的差異。無明熏習的意義有兩種。細的指根本無明住地（avidyā-bhūmi，無明住地），就是這裡所說的根本熏習。是外四住（caturvidha-sthiti，四種住地煩惱）的根本。這能覆熏未動的真如，使其妄動而成為業識。這也能生起轉現識（pravṛtti-vijñāna，轉識和現識）。現在只是舉出最初的，所以說是心業。粗的指枝末四住無明。就是這裡所生起的見愛。見愛既然是四住煩惱，是無明住地所生起的。這能覆熏已經生起的真如轉，使其更加粗動而成為事識。所以上文說：這個識依靠見愛煩惱增長的意義。這兩種無明也有兩種意義。即本無明能熏習真如而成
【English Translation】 English version It can see the Dharmakāya (the body of the Dharma nature of the Buddha) from a small part. It can manifest one body into countless bodies. It fully manifests in the world the eight phases of enlightenment (the eight important events in the life of the Buddha) to teach sentient beings. Since it is the same as the Bodhisattvas on the ground, it is also free from coarse suffering. If it is said that the initial attainment leads to the formation of the body, then it is even more obvious that it does not contradict each other. For example, if it is said that only Bodhisattvas on the ground can see the indriya-kāya (the body of the senses), can Bodhisattvas in the three stages of sainthood not see it at all? Let's stop the digression and explain the text. If it is said that the vijñāna (discriminating consciousness) is produced by the熏習(xūn xí, perfuming, influence) of dṛṣṭi-tṛṣṇā (wrong views and craving), then why do both before and after say that this consciousness is increased by the afflictions of dṛṣṭi-tṛṣṇā? Answer: Because these two kinds of coarse and subtle deluded minds have the meaning of paratantra (dependent origination) and pariniṣpanna (perfected reality). That is to say, the previous karma-vijñāna (karma consciousness) is established based on avidyā (ignorance), and it also serves as a support for avidyā. Because delusion arises from confusion, it relies on delusion to abide. If there is no delusion, there is no place to abide. Prakṛti-parisuddha-tathatā (the self-nature pure Suchness) is not a place to abide. Perfuming Suchness gives rise to delusion, which serves as a place to abide. That vijñāna is produced by relying on the perfuming of Suchness by dṛṣṭi-tṛṣṇā, and it can also習熏(xí xūn, practice perfuming) dṛṣṭi-tṛṣṇā and avidyā, giving rise to various karmas, etc., because the citta (mind-king) and caitta (mind-objects) assist each other. The previous saying of paratantra, now in terms of pariniṣpanna, says perfuming dṛṣṭi-tṛṣṇā, so they do not contradict each other. Here, karma-vijñāna is called the root because it is close to and relies on the root avidyā to be born. It is the initial root of all deluded minds. The discriminating vijñāna is called increase because it is increased by the惑(huò, delusion) of dṛṣṭi-tṛṣṇā, and it can also increase the惑(huò, delusion) of dṛṣṭi-tṛṣṇā.
Treatise: Because avidyā perfuming leads to the meaning of vijñāna Explanation: This is precisely to broadly explain the meaning of the previous覆熏(fù xūn, covering perfuming). Broadly explain the meaning of avidyā perfuming Suchness. Because this avidyā has coarse and subtle differences. There are two meanings of avidyā perfuming. The subtle refers to the avidyā-bhūmi (abode of ignorance), which is what is said here as the root perfuming. It is the root of the caturvidha-sthiti (four abodes of affliction). This can覆熏(fù xūn, covering perfuming) the unmoved Suchness, causing it to deludedly move and become karma-vijñāna. This can also give rise to pravṛtti-vijñāna (evolving consciousness). Now it is only mentioning the initial one, so it is called mind-karma. The coarse refers to the branch-end caturvidha-sthiti. That is what is produced here as dṛṣṭi-tṛṣṇā. Since dṛṣṭi-tṛṣṇā is the four abodes of affliction, it is produced by the avidyā-bhūmi. This can覆熏(fù xūn, covering perfuming) the already arisen Suchness, causing it to become even coarser and deluded and become vijñāna. Therefore, the above text says: This consciousness relies on the meaning of the increase of the afflictions of dṛṣṭi-tṛṣṇā. These two kinds of avidyā also have two meanings. That is, the original avidyā can perfuming Suchness to become
業轉等。依業等住迷能成妄依妄存故。其末無明熏起事識。依事識住。王數取境互相成故。此中且說成他義故。說無明熏成業識等。
論。云何熏習起凈法不斷 釋曰。次明凈熏。于中有二。先問。后答。此初也。
論。所謂以有至樂求涅槃 釋曰。下答有二。先略。后廣。略中有二。先明真如熏 后顯妄熏。此此初也。所謂真如熏無明者。正顯能熏。由能相用故。能內外熏習無明。以熏下明熏功能。謂體相大內熏因力。用大聞熏為外緣力。則今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。
論。以此妄心至熏習真如 釋曰。此明妄熏。于中有二。初正明熏習。后顯熏功能。此初也。此真如熏所起凈用返熏真如。增長勢力。厭生死苦。背無明動。樂求涅槃。向真靜故。
論。自信己性至不取念 釋曰。次下顯熏功能。于中雖顯五位。修證因果別故。總分為二。初明因。后顯果。此初也。于中則顯菩薩四位。自信己性者。即資糧位。由其欣厭正顯真故。自信己身有真如性。能為正因。必成佛果。知心妄動等者。即加行位。漸近金道得起真智。于真如法得深解。故知心妄動本無前境。依解即修尋思實智。唯識觀等離二取行。是故復云修遠離法以如實知等即見道位。以
【現代漢語翻譯】 現代漢語譯本 業轉等。依賴於業等而住，迷惑才能形成虛妄，依賴於虛妄才能存在。其末端的無明熏習生起事識，依賴於事識而住。王數（指心王和心所）取境，互相成就。這裡且說成就他義的緣故，所以說無明熏習成就業識等。
論：如何熏習生起清凈法，使之不斷絕？ 釋：下面說明清凈熏習。其中有二：先問，后答。這是最初的問。
論：所謂以有至樂求涅槃。 釋：下面回答有二：先略說，后廣說。略說中有二：先說明真如（Tathata）熏習，后顯示妄熏習。這是最初的真如熏習。所謂真如熏習無明，正是顯示能熏。由能相用的緣故，能內外熏習無明。以下說明熏習的功能，即體大（本體廣大）相大（相用廣大）內熏是因力，用大（作用廣大）聞熏是外緣力。於是無明發起清凈的妄心，厭惡三界之苦，求解脫之樂。真如本無生死涅槃，所以欣求和厭惡都是妄心。
論：以此妄心乃至熏習真如。 釋：這裡說明妄熏習。其中有二：先正面說明熏習，后顯示熏習的功能。這是最初的正面說明。這真如熏習所生起的清凈作用，反過來熏習真如，增長勢力，厭惡生死之苦，背離無明之動，樂於尋求涅槃，趨向真如之靜。
論：自信己性乃至不取念。 釋：接下來顯示熏習的功能。其中雖然顯示五位（五種修行階段），但由於修證的因果不同，總分為二：先說明因，后顯示果。這是最初的說明因。其中則顯示菩薩的四位。『自信己性』，即資糧位（準備階段）。由於其欣求和厭惡，正能顯現真如的緣故，自信己身有真如之性，能作為正因，必定成就佛果。『知心妄動』等，即加行位（實踐階段）。逐漸接近金剛道，得以生起真智，對於真如法得到深刻的理解。所以知道心是虛妄的動，本來沒有前境。依據理解而修習尋思實智，唯識觀等，遠離二取之行。所以又說『修遠離法以如實知』等，即見道位（證悟階段）。以
【English Translation】 English version 'Karma transformation' and so on. Relying on karma etc. to abide, delusion can form falsehood, relying on falsehood can exist. At its end, ignorance (Avidya)熏習 (Xun Xi, perfuming) arises the consciousness of affairs (事識, Shi Shi), relying on the consciousness of affairs to abide. The king and his retinue (王數, Wang Shu, referring to the mind-king and mental functions) grasp objects, mutually accomplishing each other. Here, we only speak of accomplishing the meaning of others, therefore it is said that ignorance熏習 (Xun Xi, perfuming) accomplishes the karma consciousness and so on.
Treatise: How does熏習 (Xun Xi, perfuming) arise pure Dharma continuously? Explanation: Next, explain pure熏習 (Xun Xi, perfuming). Within this, there are two: first a question, then an answer. This is the initial question.
Treatise: So-called seeking Nirvana with the joy of existence. Explanation: The following answer has two parts: first a brief explanation, then a detailed explanation. The brief explanation has two parts: first explain the Tathata (真如, Zhen Ru)熏習 (Xun Xi, perfuming), then reveal the false熏習 (Xun Xi, perfuming). This is the initial Tathata熏習 (Xun Xi, perfuming). The so-called Tathata熏習 (Xun Xi, perfuming) ignorance (Avidya), precisely reveals the ability to熏習 (Xun Xi, perfuming). Due to the function of the ability and characteristics, it can internally and externally熏習 (Xun Xi, perfuming) ignorance (Avidya). The following explains the function of熏習 (Xun Xi, perfuming), namely the great body (體大, Ti Da, the great essence), the great characteristics (相大, Xiang Da, the great characteristics and function), internal熏習 (Xun Xi, perfuming) is the causal force, the great function (用大, Yong Da, the great function) hearing熏習 (Xun Xi, perfuming) is the external condition force. Then ignorance (Avidya) arises a pure false mind, disliking the suffering of the three realms, seeking the joy of liberation. Tathata originally has no birth, death, or Nirvana, therefore joy and aversion are false minds.
Treatise: With this false mind, even熏習 (Xun Xi, perfuming) Tathata. Explanation: Here explains false熏習 (Xun Xi, perfuming). Within this, there are two: first directly explain熏習 (Xun Xi, perfuming), then reveal the function of熏習 (Xun Xi, perfuming). This is the initial direct explanation. This pure function arising from Tathata熏習 (Xun Xi, perfuming) in turn熏習 (Xun Xi, perfuming) Tathata, increasing its power, disliking the suffering of birth and death, turning away from the movement of ignorance (Avidya), delighting in seeking Nirvana, moving towards the stillness of Tathata.
Treatise: Believing in one's own nature, even not grasping thoughts. Explanation: Next, reveal the function of熏習 (Xun Xi, perfuming). Although it reveals the five positions (五位, Wu Wei, five stages of practice), due to the different causes and effects of cultivation and realization, it is generally divided into two: first explain the cause, then reveal the effect. This is the initial explanation of the cause. Within this, it reveals the four positions of the Bodhisattva. 'Believing in one's own nature' is the stage of accumulation (資糧位, Zi Liang Wei, the stage of preparation). Because its joy and aversion can rightly reveal Tathata, believing that one's own body has the nature of Tathata, which can be the right cause, and will surely achieve Buddhahood. 'Knowing the mind's false movement' etc., is the stage of application (加行位, Jia Xing Wei, the stage of practice). Gradually approaching the Vajra path, one can generate true wisdom, and gain a deep understanding of the Tathata Dharma. Therefore, knowing that the mind is falsely moving, originally without a prior object. Based on understanding, one cultivates and contemplates true wisdom, the Consciousness-Only view, etc., and departs from the practice of dualistic grasping. Therefore, it is also said 'cultivating the Dharma of detachment with true knowledge' etc., which is the stage of seeing the path (見道位, Jian Dao Wei, the stage of enlightenment). With
見道中唯識觀成實。離二取都無所得。異前比觀名實知。種種已下顯修道。謂於十地修道位中欲多方便顯真如故。起順真如所修勝行。故言種種方便起隨順行。不見行相故云不取。不望異果故云不念。或復總舉因位解行不論別配四位。修習自信己性等者。因信修解。以如實已下。因解修行。即信己性本無動念。修離念法以為正因。起修順行為助緣也。
論。乃至久遠至境界隨滅 釋曰。次下明果。于中有三。初明滅惑。后顯正理。此初也。由前因中三無數劫久遠熏力真用極顯至究竟位。無明即滅。無明滅者。根本無明盡也。心無相者。妄心盡也。境界滅者。妄無也。前明修行。則從微至著。今明除障。乃從向本末。翻前染中三種熏習。是故此云無明滅等。
論。以因緣至成自然業 釋曰。此顯證理。因謂無明。緣謂妄境也。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。即由生因心用起故成自然業。初即正體照寂之惠。后即后得寂照之智。菩提涅槃二勝果也。
論。妄心熏習至速趣涅槃故 釋曰。次下廣釋。于中有二。先明妄心熏。后顯真如熏。此初也。此中有義。真熏無明依二妄心起能熏智故說妄熏義有二種。非謂二妄即能
【現代漢語翻譯】 現代漢語譯本 見道中，唯識觀（Vijñānavāda，一種佛教哲學流派，強調萬法唯識所變）和成實論（Satya-siddhi-śāstra，佛教宗派，主張部分空性）的觀點認為，如果能遠離能取和所取二元對立的執著，就沒有任何東西可以獲得。這與之前的比量觀（anumāna，通過推理進行觀察）所認識的名實（nāma-rūpa，名色，精神和物質）有所不同。從『種種』以下，闡述的是修道的過程。也就是說，在十地（bhūmi，菩薩修行的十個階段）的修道位中，爲了更多地展現真如（tathatā，事物的真實本性），發起隨順真如所修的殊勝行為。所以說『種種方便起隨順行』。因為不執著於行為的表相，所以說『不取』。因為不期望得到不同的果報，所以說『不念』。或者，總括地用因位（hetu-avasthā，原因階段）來解釋修行，不分別對應四位（可能是指信、解、行、證四個階段）。修習自信己性等，是因為相信而修習理解。以『如實』以下，是因為理解而修行。也就是相信自己的本性本來就沒有動念，修習遠離念頭的法門作為正因（hetu，主要原因），發起修習隨順的行為作為助緣（pratyaya，輔助條件）。
論：乃至久遠至境界隨滅 釋曰：接下來闡述果報。其中有三個方面。首先闡述滅除迷惑，然後闡述正確的道理。這是第一個方面。由於之前因地中無數劫（kalpa，極長的時間單位）的久遠熏習的力量，真如的功用極度顯現，直至究竟位（atyanta-sthāna，最終階段），無明（avidyā，無知）就會滅除。無明滅除，指的是根本無明完全消失。心無相，指的是妄心完全消失。境界滅，指的是虛妄的境界完全消失。前面闡述修行，是從細微到顯著。現在闡述去除障礙，是從根本到末梢。顛倒了之前染污中的三種熏習，所以這裡說無明滅等等。
論：以因緣至成自然業 釋曰：這闡述了證得真理。因指的是無明，緣指的是虛妄的境界。心相指的是粗細的染污心。這些都消失了，所以心體轉依（āśraya-parāvṛtti，轉變所依），名為得到涅槃（nirvāṇa，解脫），成就自然業。轉依有兩種：一是轉顯，也就是由於了因（jñāna-hetu，認識原因）心體顯現，所以名為得到涅槃；二是轉得，也就是由於生因（utpāda-hetu，產生原因）心用生起，所以成就自然業。前者是正體照寂的智慧，後者是后得寂照的智。菩提（bodhi，覺悟）和涅槃是兩種殊勝的果報。
論：妄心熏習至速趣涅槃故 釋曰：接下來廣泛地解釋。其中有兩個方面。首先闡述妄心的熏習，然後闡述真如的熏習。這是第一個方面。這裡有一種觀點認為，真如熏習無明，依靠兩種妄心生起能熏習的智慧，所以說妄心熏習的意義有兩種。並不是說兩種虛妄的心就能熏習。
【English Translation】 English version In the path of seeing, the Vijñānavāda (Yogācāra, a school of Buddhist philosophy emphasizing that all phenomena are manifestations of consciousness) and Satyasiddhi-śāstra (a Buddhist school asserting partial emptiness) views hold that if one can be free from the dualistic attachment of the grasper and the grasped, there is nothing to be gained. This differs from the previous inferential observation (anumāna, observation through reasoning) of nāma-rūpa (name and form, mind and matter). From 'various' onwards, the text elucidates the path of cultivation. That is, in the stages of cultivation within the ten bhūmis (stages of a Bodhisattva's practice), in order to manifest the tathatā (suchness, the true nature of things) more fully, one initiates the superior practices that accord with tathatā. Therefore, it is said, 'various skillful means arise to accord with the practice.' Because one does not cling to the appearance of the practice, it is said, 'not grasping.' Because one does not expect to obtain different results, it is said, 'not thinking.' Alternatively, one can interpret the practice comprehensively from the perspective of the causal stage (hetu-avasthā, the stage of cause), without separately assigning them to the four stages (possibly referring to the stages of faith, understanding, practice, and realization). Cultivating self-confidence in one's own nature, etc., is because one cultivates understanding through faith. From 'as it is' onwards, it is because one cultivates practice through understanding. That is, one believes that one's own nature is originally without arising thoughts, and one cultivates the practice of non-thought as the primary cause (hetu, main cause), initiating the practice of accordance as the auxiliary condition (pratyaya, supporting condition).
Treatise: Even to the distant future, until the realm vanishes accordingly. Commentary: Next, the text elucidates the result. There are three aspects within this. First, it elucidates the eradication of delusion, and then it elucidates the correct principle. This is the first aspect. Due to the power of the long-term habitual influence of countless kalpas (an extremely long unit of time) in the causal ground, the function of suchness is extremely manifested, until the ultimate stage (atyanta-sthāna, final stage), ignorance (avidyā, unawareness) will be eradicated. The eradication of ignorance refers to the complete disappearance of fundamental ignorance. 'Mind without characteristics' refers to the complete disappearance of the deluded mind. 'The realm vanishes' refers to the complete disappearance of the illusory realm. The previous elucidation of practice was from the subtle to the obvious. Now, the elucidation of removing obstacles is from the root to the branch. It reverses the three types of habitual influences in the previous defilement, so here it says the eradication of ignorance, etc.
Treatise: Because of cause and condition, it becomes natural activity. Commentary: This elucidates the attainment of truth. Cause refers to ignorance, and condition refers to the illusory realm. 'Mind characteristics' refers to the coarse and subtle defiled mind. Because all of these disappear, the mind-essence undergoes transformation of the basis (āśraya-parāvṛtti, transformation of the basis), which is called attaining nirvāṇa (liberation), and accomplishing natural activity. There are two types of transformation of the basis: first, transformation of manifestation, which is called attaining nirvāṇa because the mind-essence of the cognitive cause (jñāna-hetu, cause of knowledge) manifests; second, transformation of attainment, which is the accomplishment of natural activity because the mind-function of the productive cause (utpāda-hetu, cause of production) arises. The former is the wisdom of illuminating stillness of the true essence, and the latter is the wisdom of stillness and illumination attained afterwards. Bodhi (enlightenment) and nirvāṇa are two supreme results.
Treatise: The habitual influence of the deluded mind leads to swiftly approaching nirvāṇa. Commentary: Next, the text provides a broad explanation. There are two aspects within this. First, it elucidates the habitual influence of the deluded mind, and then it elucidates the habitual influence of suchness. This is the first aspect. Here, there is a view that suchness influences ignorance, relying on the two deluded minds to generate the wisdom that can influence, so it is said that the meaning of the habitual influence of the deluded mind has two aspects. It is not that the two deluded minds themselves can influence.
熏真。以是無明之所起故。但作智依資能熏智說此能熏非即熏也。如依業識而見佛身以依轉識說為境界。豈即業轉能見證耶。但見等依故作是說。彼既許然。此亦應爾。謂由真如熏無明故。令依事識發厭求智。依于業識發唯識智。返熏真如趣無上覺非謂無明所起二妄即能熏真趣菩提等。有義二妄即能。以是真如所熏起故。與無明熏義相敵對。所起妄心用各別故。彼無明妄卻熏無明。何不此妄卻熏真性。不爾真熏不異無明。所起二妄不熏真故。熏二妄作用應無。以許不能返熏真故。若智資依為別用者。應無明妄亦作資依。彼既不然。此云何爾。說依業識見佛等者。理實如是。然非此倒業轉皆妄可相依生。智依妄生理不齊故。真熏事識自起厭求。何要別起能熏之智。設爾二智從何而生。若唯從真不應名妄。既稱妄。智與此何殊。是故前說深為不可故。此二妄即能熏真。與厭求智更無別體。由此智妄應作四句。有妄非智。謂彼無明所熏起者。即智非妄謂出無明真如照用有亦妄亦智。謂即真如所熏起者。有非妄非智。謂真如門所顯理性故。真熏妄即是能熏。與無明妄其體各別。若作此釋。稍親妙旨。有義。此說理亦未然。與前後文相乖越故。前後皆說唯一事識。不許別有兩事識故。若許爾者。本識應然。則一眾生有兩體故。無
【現代漢語翻譯】 現代漢語譯本 熏習真如。因為這是由無明（avidyā，ignorance）所引起的。只是假借智慧所依賴的資糧，才能說熏習智慧，這只是說能熏，並非直接熏習。例如，依靠業識（karma-vijñāna，karmic consciousness）才能見到佛身，因為是依靠轉識（pravṛtti-vijñāna，evolving consciousness）才說那是境界。難道是業識和轉識就能見到真如的證悟嗎？只是因為見到等等是依靠它們，所以才這樣說。既然他們允許這種說法，這裡也應該如此。也就是說，由於真如（tathatā，suchness）熏習無明，才使得依靠事識（karmic consciousness）生起厭離和尋求智慧之心。依靠業識生起唯識智慧（vijñāna-mātra，consciousness-only）。反過來熏習真如，趨向無上覺悟，並不是說由無明所引起的兩種虛妄就能熏習真如，趨向菩提（bodhi，enlightenment）等等。 有一種觀點認為，兩種虛妄就能熏習真如，因為它們是由真如所熏習而生起的，與無明熏習的意義相對立。所生起的妄心作用各不相同，無明所生的虛妄卻熏習無明，為什麼這兩種虛妄不能熏習真性（dharmatā，the nature of reality）呢？如果不是這樣，真如的熏習與無明就沒有區別，所生起的兩種虛妄就不能熏習真如。熏習兩種虛妄的作用應該不存在，因為它們被認為不能反過來熏習真如。如果智慧的資糧和所依賴之物是不同的作用，那麼無明的虛妄也應該作為資糧和所依賴之物。既然無明不是這樣，這裡怎麼會是這樣呢？說依靠業識見到佛等等，道理確實如此。然而，並非這種顛倒的業識和轉識都可以相互依靠而生起。智慧所依賴的虛妄生起的道理並不相同。真如熏習事識，自然生起厭離和尋求之心，為什麼要另外生起能熏習的智慧呢？如果這樣，兩種智慧從哪裡產生呢？如果僅僅從真如產生，就不應該稱為虛妄。既然稱為虛妄，這種智慧與虛妄有什麼區別呢？所以，之前的說法是完全不可取的。因此，這兩種虛妄就能熏習真如，與厭離和尋求智慧沒有別的本體。由此，智慧和虛妄應該作四句分析：有虛妄而非智慧，指的是由無明所熏習而生起的；有智慧而非虛妄，指的是脫離無明，真如的照用；有既是虛妄又是智慧，指的是由真如所熏習而生起的；有非虛妄非智慧，指的是真如門所顯現的理性。所以，真如熏習虛妄就是能熏習，與無明的虛妄其本體各不相同。如果這樣解釋，就稍微接近妙旨了。 有一種觀點認為，這種說法道理也不對，因為它與前後文相矛盾。前後文都說只有一種事識，不允許有另外兩種事識。如果允許這樣，本識（ālaya-vijñāna，storehouse consciousness）也應該如此，那麼一個眾生就有兩個本體了，這是不可能的。
【English Translation】 English version The perfuming of True Suchness (tathatā). Because this arises from ignorance (avidyā). Only by relying on the resources of wisdom can we say that it perfumes wisdom; this only speaks of the ability to perfume, not the direct act of perfuming. For example, one sees the Buddha's body by relying on karmic consciousness (karma-vijñāna), and it is said to be a realm by relying on evolving consciousness (pravṛtti-vijñāna). Could it be that karmic and evolving consciousness can directly see the enlightenment of True Suchness? It is only because seeing and so on rely on them that it is said in this way. Since they allow this kind of statement, it should be the same here. That is, because True Suchness perfumes ignorance, it causes the arising of aversion and the seeking of wisdom based on the activity consciousness (karmic consciousness). Relying on karmic consciousness, the wisdom of consciousness-only (vijñāna-mātra) arises. Perfuming True Suchness in return leads to unsurpassed enlightenment (bodhi). It is not that the two illusions arising from ignorance can perfume True Suchness and lead to enlightenment, and so on. One view holds that the two illusions can perfume True Suchness because they arise from being perfumed by True Suchness, which is opposed to the meaning of ignorance perfuming. The functions of the arising deluded minds are different. Ignorance-born delusion perfumes ignorance, so why can't these two delusions perfume the true nature (dharmatā)? If not, the perfuming of True Suchness would be no different from ignorance, and the two illusions that arise would not perfume True Suchness. The function of perfuming the two illusions should not exist because they are considered unable to perfume True Suchness in return. If the resources and reliance of wisdom are different functions, then the delusion of ignorance should also serve as resources and reliance. Since ignorance is not like this, how can it be like this here? Saying that seeing the Buddha and so on relies on karmic consciousness is indeed true in principle. However, it is not that this inverted karmic and evolving consciousness can rely on each other to arise. The principle of the arising of delusion that wisdom relies on is not the same. True Suchness perfumes activity consciousness, naturally giving rise to aversion and seeking. Why is it necessary to separately generate the wisdom that can perfume? If so, where do the two wisdoms come from? If it arises solely from True Suchness, it should not be called delusion. Since it is called delusion, what is the difference between this wisdom and delusion? Therefore, the previous statement is completely unacceptable. Therefore, these two delusions can perfume True Suchness and have no separate entity from aversion and seeking wisdom. Therefore, wisdom and delusion should be analyzed in four statements: there is delusion but not wisdom, referring to what arises from being perfumed by ignorance; there is wisdom but not delusion, referring to the illuminating function of True Suchness that is free from ignorance; there is both delusion and wisdom, referring to what arises from being perfumed by True Suchness; there is neither delusion nor wisdom, referring to the principle manifested by the gate of True Suchness. Therefore, True Suchness perfuming delusion is the ability to perfume, and its essence is different from the delusion of ignorance. If explained in this way, it is slightly closer to the subtle meaning. One view holds that this statement is also incorrect because it contradicts the preceding and following texts. The preceding and following texts both say that there is only one activity consciousness and do not allow for two separate activity consciousnesses. If this is allowed, the storehouse consciousness (ālaya-vijñāna) should also be like this, then one being would have two entities, which is impossible.
明事識應無真如。真如別熏起厭求故。不爾真如應有兩種。熏不熏處各差別故。故前所說理必不成。由此但是無明熏真所起事識能厭求等。離此無別厭求之智及真如熏所起事識。謂此事識舉體即真。無明若厚。真熏無力。無明若薄。而起求何要別有真熏事識。由此亦有智妄四句。謂以真熏有力無力相對而成如理應思。總說雖然別分別者。謂凡夫等真熏力微而其妄心煩惱性重。雖復真熏起厭求心而本事識未遠離故。故就本名名事識熏習。以是真如所熏力故。厭無明動欣涅槃凈。卻熏真如增其勢力。令凡夫等起隨事行。由此故言隨力所能也。以此識有粗煩惱故。於法執相猶未覺故。能熏之力猶淺薄故。與所熏真疏且遠故。不能速□向涅槃道故。漸趣向無上菩提故。依凡夫厭求之心說為分別事識熏習。若諸菩薩真熏力勝。雖有妄心契順真理了知諸法。唯識量故不見動靜。更何欣厭。離前事識執之相。于本識相猶未離故。故就本名名意熏習。此能深契真如理故。卻熏真如增其智力。令諸菩薩發勇猛心起隨順行離二取相斷法我執向本心源。無明之力極輕薄故。所起妄心極微劣故。成能熏智深厚徹故。與所熏真親且近故。故能速證大般涅槃故。依菩薩名意熏習。
論。真如熏習至用熏習 釋曰。次明真熏。于中有二。初標數
【現代漢語翻譯】 現代漢語譯本：明智的認識不應是真如（Tathata，如實、真如本性），因為如果是真如另外熏習而生起厭離和希求，那麼真如就應該有兩種，一種是被熏習的，一種是不被熏習的，它們之間存在差別。因此，前面所說的道理必然不成立。由此可見，只是無明（Avidya，無知、愚昧）熏習真如所生起的事識（Vijnana，了別作用的意識）能夠產生厭離和希求等作用。離開這個事識，就沒有其他的厭離希求的智慧，也沒有真如熏習所生起的事識。也就是說，這個事識的整體就是真如。如果無明深厚，真如的熏習就沒有力量；如果無明淺薄，又何必另外有真如熏習的事識呢？由此也有智慧和虛妄的四句分別，即以真如熏習的力量大小相對而成，應該如理思維。總的來說雖然如此，但具體分別來說，凡夫等真如熏習的力量微弱，而他們的妄心煩惱的性質很重，即使真如熏習生起厭離和希求的心，但根本的事識還沒有遠離，所以就根本上來說，還是稱為事識熏習。因為這是真如所熏習的力量，所以厭惡無明的動亂，欣求涅槃的清凈，反過來熏習真如，增加它的勢力，使凡夫等生起隨順事相的修行。因此說『隨力所能』。因為這個識有粗重的煩惱，對於法的執著相還沒有覺悟，所以能熏習的力量還很淺薄，與所熏習的真如疏遠，不能迅速趨向涅槃之道，只能逐漸趨向無上菩提。所以依據凡夫厭離希求的心，說為分別事識熏習。如果諸菩薩真如熏習的力量強大，雖然有妄心，但能契合順應真理，了知諸法唯是識的顯現，不見動靜的差別，更沒有欣厭。遠離了前面事識的執著相，但對於本識的相還沒有遠離，所以就根本上來說，還是稱為意熏習。這個意熏習能夠深刻地契合真如的道理，反過來熏習真如，增加它的智慧力量，使諸菩薩發起勇猛心，生起隨順真理的修行，遠離二取之相，斷除法我執，趨向本心之源。無明的力量極其輕薄，所生起的妄心極其微弱，成就了能熏習的智慧深厚透徹，與所熏習的真如親近，所以能夠迅速證得大般涅槃，所以依據菩薩，稱為意熏習。
論：真如熏習乃至用熏習 釋：下面說明真如熏習，其中有二，首先是標出數量。
【English Translation】 English version: A wise understanding should not be True Suchness (Tathata, reality, the nature of True Suchness), because if it were True Suchness that separately熏s and gives rise to aversion and seeking, then there should be two kinds of True Suchness, one that is 熏ed and one that is not 熏ed, and there would be a difference between them. Therefore, the previously stated principle cannot be established. From this, it can be seen that only the event-consciousness (Vijnana, the function of distinguishing consciousness) arising from ignorance (Avidya, ignorance, delusion) 熏ing True Suchness can produce aversion, seeking, and other functions. Apart from this event-consciousness, there is no other wisdom of aversion and seeking, nor is there an event-consciousness arising from True Suchness 熏ing. That is to say, the entirety of this event-consciousness is True Suchness. If ignorance is deep, the 熏ing of True Suchness has no power; if ignorance is shallow, then why is there a separate event-consciousness of True Suchness 熏ing? From this, there are also four distinctions of wisdom and delusion, which are formed by the relative strength of True Suchness 熏ing, and should be thought about reasonably. Generally speaking, although this is the case, specifically speaking, the power of True Suchness 熏ing in ordinary people is weak, and the nature of their deluded minds and afflictions is heavy. Even if True Suchness 熏ing gives rise to aversion and seeking, the fundamental event-consciousness has not yet been separated, so fundamentally, it is still called event-consciousness 熏ing. Because this is the power of True Suchness 熏ing, it detests the disturbance of ignorance and seeks the purity of Nirvana, and in turn 熏s True Suchness, increasing its power, causing ordinary people to give rise to practices that accord with phenomena. Therefore, it is said 'according to one's ability'. Because this consciousness has coarse afflictions, and has not yet awakened to the attachment to the characteristics of dharmas, the power to 熏 is still very shallow, and it is distant from the True Suchness that is 熏ed, so it cannot quickly move towards the path of Nirvana, but can only gradually move towards unsurpassed Bodhi. Therefore, based on the mind of aversion and seeking of ordinary people, it is said to be the 熏ing of discriminating event-consciousness. If the power of True Suchness 熏ing in Bodhisattvas is strong, although there is a deluded mind, they can accord with and conform to the truth, and understand that all dharmas are only manifestations of consciousness, and do not see the difference between movement and stillness, and there is no more joy or aversion. Separated from the attachment to the characteristics of the previous event-consciousness, but not yet separated from the characteristics of the fundamental consciousness, so fundamentally, it is still called mind-熏ing. This mind-熏ing can deeply accord with the principle of True Suchness, and in turn 熏s True Suchness, increasing its power of wisdom, causing Bodhisattvas to arouse courageous minds, give rise to practices that accord with the truth, separate from the characteristics of dualistic grasping, cut off the attachment to the self of dharmas, and move towards the source of the original mind. The power of ignorance is extremely light, and the deluded mind that arises is extremely weak, achieving the ability to 熏 with profound and thorough wisdom, and being close to the True Suchness that is 熏ed, so they can quickly attain Great Nirvana, so based on Bodhisattvas, it is called mind-熏ing.
Treatise: True Suchness 熏ing to the use of 熏ing Explanation: Next, explain True Suchness 熏ing. There are two aspects to it. First, enumerate the quantities.
列名。后依名粗辨。此初也。以有三大故。然內外為因為緣熏習無明。自體相者為內熏因。用熏習者為外熏緣。內外別故體用分二。同內熏故體相為一。故新論中但名體熏。以相即體不可分故。故說真熏義有二種。
論。自體相至境界之性 釋曰。次下辨相。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。正中有二。先明熏習。后釋功能。此初也。此中有義。本覺性德名無漏法。此能冥熏非物能了。名不思業。此中業者即是冥熏作用義故。然此本覺非但熏妄令起厭求。得成觀智作所觀境故。此復言作境界性。或復有義。具無漏法者。謂即體大非妄染故。備有不思議業者。謂即相大具果德故。作境界之性者。謂作用大境界之性。有義。前說皆不應理。令新舊論義乖違故。應說此中具無漏者。謂體大中具性德故。備有等者。謂體大中備有用大作境界。因不因業者。即用大也。作境界者。謂顯用大能與眾生作六根境。所言性者。即因義也。非但具德而為智因熏于眾生。兼作用大境界之因熏眾生也。故新論云。亦具難思勝境界用即用因也。
論。依此二義至發心修行 釋曰。此顯功能也。依此本有境智因義常熏眾生。熏有力故能令眾生故二種心厭苦欣樂二乘心也。自信
【現代漢語翻譯】 現代漢語譯本：列出名稱。然後根據名稱大致區分。這是第一步。因為它有三大特性。然而，內在和外在分別是原因和條件，熏習無明。自體相是內在熏習的原因。用熏習的是外在熏習的條件。內外有別，所以體和用分為二。因為同屬于內在熏習，所以體和相合為一。因此，《新論》中只稱為體熏，因為相即是體，不可分割。所以說真熏的意義有兩種。
論：自體相至境界之性 釋曰：接下來辨別相。其中有二：先分別解釋，后合併說明。分別解釋中也有二：先說明體相，后彰顯用大。體相中也有二：先正面闡述，后消除疑惑。正面闡述中也有二：先說明熏習，后解釋功能。這是第一步。這裡面有含義：本覺（本來就具有的覺悟）的性德（本性所具有的功德）稱為無漏法（沒有煩惱和缺陷的法），這種能力能夠暗中熏習，不是物質能夠理解的，稱為不可思議業（不可思議的作為）。這裡說的業，就是暗中熏習的作用。然而，這種本覺不僅僅是熏習虛妄，使人產生厭惡和追求，成就觀智（觀照的智慧），作為所觀的對象。所以這裡又說作為境界的性質。或者還有一種解釋：具備無漏法，是指體大（本體的廣大）不是虛妄染污的緣故。具備不可思議業，是指相大（相狀的廣大）具備果德（果報的功德）。作為境界的性質，是指作用大（作用的廣大）境界的性質。還有一種解釋：前面說的都不合理，導致新舊論的意義相互違背。應該說這裡說的具備無漏，是指體大中具備性德的緣故。具備等等，是指體大中具備用大，作為境界的原因和不作為的原因。即是用大。作為境界，是指彰顯用大能夠為眾生創造六根的境界。所說的性質，就是原因的意思。不僅僅具備功德而作為智慧的原因熏習眾生，還兼具作用大，作為境界的原因熏習眾生。所以《新論》說：也具備難以思議的殊勝境界用，就是用因。
論：依此二義至發心修行 釋曰：這是彰顯功能。依靠這種本有的境智因（境界和智慧的原因）的意義，經常熏習眾生。因為熏習的力量，能夠使眾生產生兩種心：厭惡痛苦和欣喜快樂，這是二乘（聲聞和緣覺）的心。自信
【English Translation】 English version: Listing the names. Then roughly distinguishing according to the names. This is the first step. Because it has three major characteristics. However, internal and external are respectively the cause and condition, perfuming ignorance. The self-nature characteristic is the cause of internal perfuming. What is used to perfume is the condition of external perfuming. Because internal and external are different, the substance and function are divided into two. Because they both belong to internal perfuming, the substance and characteristic are one. Therefore, in the 'New Treatise', it is only called substance perfuming, because the characteristic is the substance and cannot be separated. Therefore, it is said that there are two kinds of meanings of true perfuming.
Treatise: 'The self-nature characteristic to the nature of the realm.' Explanation: Next, distinguish the characteristics. There are two aspects to it: first, explain them separately, then combine and explain them. There are also two aspects to the separate explanation: first, explain the substance and characteristic, then reveal the greatness of function. There are also two aspects to the substance and characteristic: first, explain it directly, then eliminate doubts. There are also two aspects to the direct explanation: first, explain the perfuming, then explain the function. This is the first step. There is meaning in this: the inherent virtue of the original enlightenment (本覺, the originally possessed enlightenment) is called the unconditioned Dharma (無漏法, Dharma without afflictions and defects), this ability can secretly perfume, it is not something that matter can understand, it is called inconceivable karma (不可思議業, inconceivable actions). The karma mentioned here is the meaning of the function of secret perfuming. However, this original enlightenment not only perfumes delusion, causing people to generate aversion and pursuit, achieving contemplative wisdom (觀智, wisdom of contemplation), as the object of contemplation. Therefore, it is also said here to be the nature of the realm. Or there is another explanation: possessing the unconditioned Dharma refers to the greatness of the substance (體大, the greatness of the substance) because it is not falsely defiled. Possessing inconceivable karma refers to the greatness of the characteristic (相大, the greatness of the characteristic) possessing the virtues of the result (果德, the merits of the result). Being the nature of the realm refers to the nature of the greatness of function (作用大, the greatness of function) of the realm. There is another explanation: the previous explanations are all unreasonable, causing the meanings of the old and new treatises to contradict each other. It should be said that possessing the unconditioned here refers to the fact that the greatness of the substance possesses inherent virtue. Possessing etc. refers to the fact that the greatness of the substance possesses the greatness of function, acting as the cause of the realm and the cause of non-action. That is the greatness of function. Acting as the realm refers to revealing that the greatness of function can create the realm of the six senses for sentient beings. The nature mentioned is the meaning of the cause. Not only possessing virtue and acting as the cause of wisdom to perfume sentient beings, but also possessing the greatness of function, acting as the cause of the realm to perfume sentient beings. Therefore, the 'New Treatise' says: It also possesses the inconceivable and excellent function of the realm, which is the cause of function.
Treatise: 'Relying on these two meanings to generate the aspiration for enlightenment and practice.' Explanation: This reveals the function. Relying on the meaning of this inherent cause of realm and wisdom (境智因, the cause of realm and wisdom), it constantly perfumes sentient beings. Because of the power of perfuming, it can cause sentient beings to generate two kinds of minds: aversion to suffering and joy in happiness, this is the mind of the two vehicles (二乘, Śrāvaka and Pratyekabuddha). Self-confidence.
己性菩薩心也。各隨發心修行諸行。
論。問曰若如至等入涅槃 釋曰。次下除疑。先問。后答。此問也。一切眾生悉有等者。初舉所難法。云何有信無信等者。次舉違設妨。有信無信此舉凡位信心有無。前後差別此舉入位解行差別。故新論云。從初發意乃至涅槃前後不同多差別等。皆應一時等者。正陳責難。內熏既齊。寧有差別。既有差別。寧言等熏。
論。答曰真如至起差別 釋曰。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。后結明不等。此初也 聞有三節。初顯無明厚薄不同。真如一者。顯熏平等。定前所說真雖等熏。而依真有根本無明厚薄不同。而諸凡夫無明厚薄者。現在有信厚者無信諸賢聖等無明薄者先入涅槃厚者不爾非由內熏使之然也。過恒沙上煩惱等者。次顯現行煩惱不等。上煩惱者。即餘四住現行煩惱。梁攝論中說現行惑名上心故。雖自住地惑種而起。亦因無明住地而有。故依無明起差別也。新論無此文。極種約言。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。此住地惑數過恒沙。亦因無明起成差別。
論。如是一切至能知故 釋曰。此結明不等也。二惑皆依無明所起以本無明多差別故如此惑性差別無量。
【現代漢語翻譯】 現代漢語譯本： 『己性菩薩心也。各隨發心修行諸行。』——這是說，每個人的自性都具有菩薩心，各自根據自己的發心來修行各種行為。
『論。問曰若如至等入涅槃 釋曰。次下除疑。先問。后答。此問也。一切眾生悉有等者。初舉所難法。云何有信無信等者。次舉違設妨。有信無信此舉凡位信心有無。前後差別此舉入位解行差別。故新論云。從初發意乃至涅槃前後不同多差別等。皆應一時等者。正陳責難。內熏既齊。寧有差別。既有差別。寧言等熏。』——論：如果像經文所說，一切眾生都相同，最終都能進入涅槃，那麼為什麼會有差別呢？ 解釋：下面是爲了消除疑惑。先提出問題，然後回答。這就是提出的問題。一切眾生都有相同的真如自性。首先提出難以理解的方面，即為什麼會有有信和無信的差別呢？ 接著提出相反的假設來反駁。有信和無信，指的是凡夫階段信心的有無。前後差別，指的是進入修行階段后理解和行為的差別。所以《新論》說，從最初發心到涅槃，前後不同，差別很多，都應該同時相同才對。這是正面陳述責難。既然內在的熏習是相同的，為什麼會有差別？ 既然有差別，怎麼能說是相同的熏習呢？
『論。答曰真如至起差別 釋曰。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。后結明不等。此初也 聞有三節。初顯無明厚薄不同。真如一者。顯熏平等。定前所說真雖等熏。而依真有根本無明厚薄不同。而諸凡夫無明厚薄者。現在有信厚者無信諸賢聖等無明薄者先入涅槃厚者不爾非由內熏使之然也。過恒沙上煩惱等者。次顯現行煩惱不等。上煩惱者。即餘四住現行煩惱。梁攝論中說現行惑名上心故。雖自住地惑種而起。亦因無明住地而有。故依無明起差別也。新論無此文。極種約言。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。此住地惑數過恒沙。亦因無明起成差別。』——論：回答是，真如雖然相同，但無明有厚薄，因此產生差別。解釋：下面的回答分為兩部分。首先從迷惑的深淺來闡明不相同，然後從因緣的前後來說明差別。第一部分又分為兩部分。首先正面闡述迷惑的差別，然後總結說明不相同。這是第一部分。聞有三個小節。首先說明無明（avidya）的厚薄不同。真如（tathata）是唯一的，說明熏習是平等的。確定前面所說的真如雖然是平等熏習，但是依據真如而有的根本無明有厚薄的不同。凡夫的無明有厚薄，現在有信心的無明厚，沒有信心的無明薄，賢聖等無明薄的先進入涅槃，無明厚的不是這樣，這不是由內在的熏習造成的。超過恒河沙數的煩惱等，接下來闡述現行煩惱的不相同。上煩惱，指的是其餘四住地的現行煩惱。《梁攝論》中說現行惑名為上心，雖然是從各自住地的惑種生起，也是因為無明住地而有，所以依據無明而產生差別。《新論》沒有這段文字。極種約言，我見、愛染等煩惱，這是闡述四住地的煩惱障種子。我見指的是最初一住地，愛染指的是其餘三住地。這些住地惑的數量超過恒河沙數，也是因為無明而形成差別。
『論。如是一切至能知故 釋曰。此結明不等也。二惑皆依無明所起以本無明多差別故如此惑性差別無量。』——論：像這樣，一切都是因為無明而產生的。解釋：這是總結說明不相同。兩種迷惑都是依靠無明而產生的，因為根本無明有很多差別，所以這些迷惑的性質差別是無量的。
【English Translation】 English version: 『The self-nature is the Bodhisattva's mind. Each follows their aspiration to cultivate various practices.』 – This means that everyone's self-nature possesses the Bodhisattva mind, and each cultivates various practices according to their own aspiration.
『Treatise. Question: If, as it says, all beings are equal and eventually enter Nirvana, why are there differences? Explanation: The following is to dispel doubts. First, a question is raised, then answered. This is the question. All beings have the same true suchness (tathata). First, the difficult aspect is raised, which is why there are differences between those with faith and those without faith? Then, a contrary hypothesis is proposed to refute it. Having faith and not having faith refers to the presence or absence of faith in the stage of ordinary beings. The differences before and after refer to the differences in understanding and behavior after entering the stage of practice. Therefore, the 『New Treatise』 says that from the initial aspiration to Nirvana, the differences before and after are many, and they should all be the same at the same time. This is a direct statement of the accusation. Since the inner熏習 (xunxi, influence) is the same, why are there differences? Since there are differences, how can it be said that the熏習 is the same?』
『Treatise. Answer: Although true suchness (tathata) is the same, ignorance (avidya) has varying degrees of thickness, thus creating differences. Explanation: The following answer is divided into two parts. First, the differences are explained from the depth of delusion, and then the differences are explained from the sequence of causes and conditions. The first part is divided into two parts. First, the differences in delusion are directly stated, and then the conclusion is made that they are not the same. This is the first part. There are three sections to hear. First, the different degrees of thickness of ignorance (avidya) are explained. True suchness (tathata) is unique, indicating that the熏習 is equal. It is determined that although the true suchness mentioned earlier is equally influenced, the fundamental ignorance based on true suchness has different degrees of thickness. The ignorance of ordinary beings has different degrees of thickness. Those with faith now have thick ignorance, and those without faith have thin ignorance. Sages and others with thin ignorance enter Nirvana first, and those with thick ignorance do not. This is not caused by inner熏習. The afflictions that exceed the number of Ganges sands, etc., next explain the differences in manifest afflictions. The upper afflictions refer to the manifest afflictions of the remaining four abodes. The 『Liang She Lun』 says that manifest delusion is called the upper mind. Although it arises from the seeds of delusion in each abode, it is also due to the abode of ignorance, so differences arise based on ignorance. The 『New Treatise』 does not have this passage. The extreme kind is about words. The afflictions of self-view, attachment, etc., this explains the seeds of affliction obstacles in the four abodes. Self-view refers to the first abode, and attachment refers to the remaining three abodes. The number of these abode delusions exceeds the number of Ganges sands, and differences are also formed because of ignorance.』
『Treatise. Like this, everything arises because of ignorance. Explanation: This is a summary explanation that they are not the same. Both kinds of delusion arise from ignorance. Because fundamental ignorance has many differences, the nature of these delusions is immeasurable.』
自非佛智余豈能知。以此煩惱性差別故。故令信等前後差別。新論同此。文約義具。
論。又諸佛法至得成辨 釋曰。次下約緣顯其差別。于中有三。謂法喻合。此初也。然信證等所有佛法若獨內因可如責。然今外假用熏為緣內熏為因方得成辨。故信證等非一時也。由是上開二種熏習。
論。如木中火性至無有是處 釋曰此喻也。法中但明具足之位。今舉喻中唯顯闕真。閤中方明具闕德失。此法喻中相影略也。
論。眾生亦爾至則無是處 釋曰。下合有三。初明闕緣。次顯闕因。后因緣具。此初正合前喻顯闕緣也。
論。若雖有至樂求涅槃 釋曰。此闕因也。謂有無明厚重之染。真雖內熏而無勝力。縱遇外緣不能得造。如極濕木攢火不生。問。內心厭求即合遇佛。如何闕緣。若感佛緣即心無垢。如何闕因。答。內雖厭求。無見佛業即心有垢。故闕緣也。有業遇佛而樂生無厭求心故闕因。其此四句如理應思。
論。若因緣具至向涅槃道 釋曰。此顯具也。文中二節。初顯具熏所。謂自有熏習力者。惑業微薄內熏有力也。又為佛等悲願護者。滅其外緣悲願熏也。能起已下後顯熏益起厭苦之心。修習善根者。自分行也。以修善根成熟等者。勝進行也示人好聽三乘六度教。令舍惡而從善行為說
【現代漢語翻譯】 現代漢語譯本： 若非佛的智慧，其他人怎麼能夠了解呢？正因為這些煩惱的性質各不相同，所以才導致了信心等等的前後差別。《新論》的觀點與此相同，文字簡略但意義完備。
論：又諸佛法，至得成辨。 釋：接下來從因緣的角度來闡釋這些差別。其中有三個部分，分別是法、比喻和合。這是第一部分。然而，信心、證悟等所有的佛法，如果僅僅依靠內在的原因，可能會受到責難。但現在是藉助外在的熏習作為因緣，內在的熏習作為原因，才能成就和辨別。因此，信心、證悟等不是同時產生的。由此，上面展開了兩種熏習。
論：如木中火性，至無有是處。 釋：這是比喻。法中只是說明了具足的狀態，現在用比喻來顯示缺少真實。在閤中才明白具足和缺失的得失。這是法和比喻中相互映襯的省略。
論：眾生亦爾，至則無是處。 釋：下面是合，有三個部分。首先說明缺少因緣，其次顯示缺少原因，最後是因緣具足。這是第一個部分，正是結合前面的比喻來顯示缺少因緣。
論：若雖有，至樂求涅槃。 釋：這是缺少原因。意思是說，如果有無明深厚的染污，即使真實的本性在內在熏習，也沒有強大的力量。即使遇到外在的因緣，也不能產生作用。就像非常潮濕的木頭，即使鉆木取火也無法生火。問：內心厭惡並尋求，就應該遇到佛，怎麼會缺少因緣呢？如果感應到佛的因緣，內心就應該沒有垢染，怎麼會缺少原因呢？答：內心雖然厭惡並尋求，但如果沒有見到佛的業力，內心就會有垢染，所以缺少因緣。有業力遇到佛，但如果生起沒有厭惡和尋求的心，就缺少原因。這四句話應該如理思維。
論：若因緣具，至向涅槃道。 釋：這是顯示具足。文中分為兩個部分。首先顯示具足熏習的處所，就是說自身有熏習的力量。迷惑和業力輕微，內在的熏習就有力量。又因為有佛等等的悲願護持，消滅了外在的因緣，這是悲願的熏習。『能起』以下，是顯示熏習的益處，生起厭惡痛苦的心。『修習善根』，是自身修行。『以修善根成熟等者』，是殊勝的修行，向人們宣講三乘六度的教義，使他們捨棄惡行而遵循善行。
【English Translation】 English version: If it were not for the wisdom of the Buddha (Fo Zhi - Buddha's Wisdom), how could others know? It is because of the differences in the nature of these afflictions (Fan Nao - Afflictions) that the order of faith (Xin - Faith) and other qualities differ. The new treatise (Xin Lun - New Treatise) agrees with this. The text is concise, but the meaning is complete.
Treatise: 'Moreover, all Buddha-dharmas (Fo Fa - Buddha's Teachings) are accomplished and distinguished.' Explanation: Next, the differences are explained from the perspective of conditions (Yuan - Conditions). There are three parts: dharma (Fa - Dharma), metaphor (Yu - Metaphor), and combination (He - Combination). This is the first part. However, if all Buddha-dharmas such as faith and realization (Zheng - Realization) relied solely on internal causes, they might be criticized. But now, external influence (Xun - Influence) is used as a condition, and internal influence as a cause, to achieve accomplishment and distinction. Therefore, faith, realization, etc., do not arise simultaneously. Hence, the two types of influence mentioned above are elaborated.
Treatise: 'Like the nature of fire in wood, there is no such place.' Explanation: This is a metaphor. The dharma only explains the state of completeness, while the metaphor shows the lack of truth. Only in the combination is the gain and loss of completeness and lack understood. This is an abbreviated reflection of the dharma and metaphor.
Treatise: 'Sentient beings (Zhong Sheng - Sentient Beings) are also like this; there is no such place.' Explanation: Below is the combination, with three parts. First, it explains the lack of conditions; second, it shows the lack of cause; and finally, it shows the completeness of cause and conditions. This is the first part, which combines the previous metaphor to show the lack of conditions.
Treatise: 'If, although there is, one seeks Nirvana (Nie Pan - Nirvana) with joy.' Explanation: This is the lack of cause. It means that if there is a thick defilement of ignorance (Wu Ming - Ignorance), even if the true nature is internally influenced, it has no great power. Even if it encounters external conditions, it cannot produce results. It is like extremely wet wood that cannot produce fire even when drilled. Question: If the mind dislikes and seeks, it should encounter the Buddha; how can it lack conditions? If one senses the Buddha's conditions, the mind should be without defilement; how can it lack cause? Answer: Although the mind dislikes and seeks, if there is no karma (Ye - Karma) to see the Buddha, the mind will have defilement, so it lacks conditions. If there is karma to encounter the Buddha, but if a mind without dislike and seeking arises, it lacks cause. These four sentences should be contemplated reasonably.
Treatise: 'If the cause and conditions are complete, one heads towards the path of Nirvana.' Explanation: This shows completeness. The text is divided into two parts. First, it shows the place where influence is complete, which means that one has the power of influence within oneself. Delusions and karma are slight, and internal influence has power. Moreover, because there is the compassionate vow (Bei Yuan - Compassionate Vow) of the Buddha, etc., protecting, the external conditions are eliminated; this is the influence of the compassionate vow. 'Can arise' below shows the benefit of influence, giving rise to a mind that dislikes suffering. 'Cultivating good roots (Shan Gen - Good Roots)' is one's own practice. 'Because the cultivation of good roots matures, etc.' is superior practice, teaching people to listen to the teachings of the Three Vehicles (San Cheng - Three Vehicles) and Six Perfections (Liu Du - Six Perfections), causing them to abandon evil and follow good.
當益。令行心利贊其行而令心喜。以此四事莊嚴說法名為善巧。廣如智論。
論。用熏習者至外緣之力 釋曰。下明用熏。于中有二。初指事總標。后約緣別顯。此初也。謂佛菩薩所起作用大悲弘誓應現多方。但預見聞無不蒙益故。是生外緣之力。
論。如是外緣至平等緣 釋曰。次約緣別顯于中有三。謂標列釋。此二文也。若別釋者。準有六義。一差別根。論說此人凡小別故。二差別人。從初發意至佛別故。三差別相。若見若念相差別故。四差別緣。作父母等緣差別故。五差別行。以四攝行別別攝故。六差別益。若見若聞利益別故。平等緣者。亦有六義。一平等人。一切法佛及菩薩故。二平等愿。皆愿度□等眾生故。三平等心。自然熏習常不捨故。四平等行。同體智力為行體故。五平等益。隨應見聞現作業故。六平等機。依於三昧平等見故。雖有六義。其要有二。一約機。二約緣。言約緣者。化身多門名差別。根身稱性名平等。言約機者。散心所見名差別。定心所見名平等。於二義中復有二義。平等差別。差別平等。平等差別者。謂佛菩薩普皆攝益無怨親相隨差別根差別現故。差別平等者。謂佛菩薩雖為差根現差別相而無所簡悉普遍故。
論。差別緣者至若見若念 釋曰。次下辨釋。于中有二。
【現代漢語翻譯】 現代漢語譯本： 當使受益。使其行為符合內心利益，讚揚其行為而使其內心喜悅。用這四件事來莊嚴說法，稱為善巧。詳細內容見《智度論》。 論：用熏習者至外緣之力 釋曰：下面說明作用熏習。其中有兩點。首先是指出事件的總綱，然後是根據因緣分別顯示。這是第一點。即佛菩薩所起的作用，大悲弘誓，應現多種方式。只要預先見到或聽到，沒有不蒙受利益的。這是產生外緣的力量。 論：如是外緣至平等緣 釋曰：其次是根據因緣分別顯示，其中有三點。即標明、列舉、解釋。這是第二段文字。如果分別解釋，大概有六個方面。一是差別根，論中說此人凡夫和小乘不同。二是差別人，從初發心到成佛不同。三是差別相，或見或念，相有差別。四是差別緣，作為父母等的因緣有差別。五是差別行，用四攝行分別攝受。六是差別益，或見或聞，利益不同。平等緣也有六個方面。一是平等人，一切法佛及菩薩。二是平等愿，都愿度脫□等眾生。三是平等心，自然熏習，常不捨棄。四是平等行，同體智力作為行為的本體。五是平等益，隨應見聞，顯現作用。六是平等機，依於三昧，平等見。雖然有六個方面，但其要點有兩個。一是約機，二是約緣。說到約緣，化身多種多樣，名為差別，根身稱合本性，名為平等。說到約機，散亂心所見，名為差別，定心所見，名為平等。在這兩種意義中，又有兩種意義。平等差別，差別平等。平等差別是指佛菩薩普遍攝受利益，沒有怨親之分，隨順差別根而顯現差別。差別平等是指佛菩薩雖然為差別根顯現差別相，但沒有簡擇，全部普遍。 論：差別緣者至若見若念 釋曰：其次是辨別解釋。其中有兩點。
【English Translation】 English version: It should benefit. Cause their actions to align with the interests of their hearts, praise their actions and make their hearts rejoice. To adorn the Dharma teaching with these four things is called skillful means. See the Mahaprajnaparamita-sastra (智度論) for details. Treatise: 'Using cultivation...to the power of external conditions' Explanation: The following explains the function of cultivation. There are two points within this. First, a general outline pointing to the matter, then a separate display based on conditions. This is the first point. That is, the function performed by Buddhas and Bodhisattvas, great compassion and vows, manifesting in many ways. As long as one foresees or hears, none will not receive benefit. This is the power of generating external conditions. Treatise: 'Such external conditions...to equal conditions' Explanation: Next, it is displayed separately based on conditions, with three points within this. Namely, marking, listing, and explaining. This is the second passage. If explained separately, there are roughly six aspects. First, different roots, the treatise says that this person is different between ordinary people and the Small Vehicle. Second, different people, from the initial aspiration to becoming a Buddha is different. Third, different appearances, whether seeing or thinking, the appearances are different. Fourth, different conditions, the conditions of being parents, etc., are different. Fifth, different practices, using the four means of attraction (四攝行) to separately gather. Sixth, different benefits, whether seeing or hearing, the benefits are different. Equal conditions also have six aspects. First, equal people, all Dharma Buddhas and Bodhisattvas. Second, equal vows, all wishing to liberate sentient beings such as □. Third, equal mind, naturally cultivating, constantly not abandoning. Fourth, equal practice, the power of the wisdom of the same body as the body of practice. Fifth, equal benefits, manifesting function according to what is seen and heard. Sixth, equal capacity, relying on samadhi (三昧), seeing equally. Although there are six aspects, the key points are two. One is about capacity, and the other is about conditions. Speaking of about conditions, the transformation body has many forms, called difference, the root body is in accordance with the nature, called equality. Speaking of about capacity, what is seen by the scattered mind is called difference, what is seen by the concentrated mind is called equality. Within these two meanings, there are again two meanings. Equality and difference, difference and equality. Equality and difference refers to Buddhas and Bodhisattvas universally gathering and benefiting, without resentment or affection, following different roots and manifesting difference. Difference and equality refers to Buddhas and Bodhisattvas, although manifesting different appearances for different roots, but without selection, all universally. Treatise: 'Different conditions...to whether seeing or thinking' Explanation: Next is distinguishing and explaining. There are two points within this.
先明差別緣。后釋平等緣。前中又二。先總后別。總中亦二。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。謂從初住乃至佛果。為彼凡小作別緣也。初發意下明所感緣修行時也。若見若念者。明行者心感用器也。謂見其身形念其德。由此便能感勝用也。
論。或為眷屬至無量行緣 釋曰。下明用相。于中有二。初正明別用。后辨用之益。此初也。前之五句開總成別。一欲令荷以恩慚示為眷屬慚愛以攝生。二欲令悅其供侍示為給使居卑以接物。三欲令慕其行義示為朋友同類以勸發。四欲令厭彼侵誣示為怨家怖之以入道。新論此下更有示現天王等相。欲令仰其感福示天王等協之以從善。五欲令當成聖行故起四攝攝之以令修。新論此下更有六度意欲攝生。義同四攝。乃至已下攝別成總。乃至一切無量行緣皆為眾生外緣之力。
論。以起大悲至得利益故 釋曰。此辨用益也。新論此中文極周匝。故彼文云。以大悲柔暖心廣大福智藏熏所應化一切眾生增善根等。
論。此緣有二至遠得度故 釋曰。次下別開。于中有二。先開近遠。后開解行。此初也。謂諸眾生總有二種。一真熏有力根熟之者。二真熏無力根未熟者。初可速度不令過時。與作近緣后未堪度
【現代漢語翻譯】 現代漢語譯本： 首先闡明差別緣（差別之因），然後解釋平等緣（平等之因）。在差別緣中又分為兩個部分：先是總說，然後是別說。總說中也包含兩個方面：首先闡明感應作用的因，然後正式闡明感應作用的相。這裡是第一個方面。所說的『此人』，是指有希求慾望的人，也就是凡夫小乘的差別根機。『佛菩薩』，是指外緣的本體，也就是從初住菩薩乃至佛果的聖者，為那些凡夫小乘之人作為差別之緣。『初發意』以下，闡明所感應的緣，也就是修行的時候。『若見若念』，闡明修行者的心感應作用的工具。也就是見到佛菩薩的身形，憶念佛菩薩的德行，由此便能感應殊勝的作用。
論：或者示現為眷屬，乃至無量行緣。 釋：下面闡明感應作用的相。其中分為兩個部分：首先正式闡明差別作用，然後辨析作用的利益。這裡是第一個方面。前面的五句話，展開總說，成就別說。第一，想要讓眾生承擔恩情和慚愧，就示現為眷屬，用慚愧和愛來攝受眾生。第二，想要讓眾生喜悅地供養侍奉，就示現為僕人，以謙卑的姿態來接引眾生。第三，想要讓眾生仰慕佛菩薩的行義，就示現為朋友，用同類的方式來勸勉啓發眾生。第四，想要讓眾生厭惡那些侵犯欺騙的行為，就示現為怨家，用恐怖的方式來引導眾生進入佛道。新論中，在此之下，還有示現天王等相，想要讓眾生仰慕佛菩薩的感應福報，就示現為天王等，協助眾生行善。第五，想要讓眾生應當成就聖行，所以發起四攝法（佈施、愛語、利行、同事）來攝受眾生，使他們修行。新論中，在此之下，還有六度（佈施、持戒、忍辱、精進、禪定、智慧）的意願來攝受眾生，意義與四攝法相同。『乃至』以下，是攝取別說，成就總說。乃至一切無量的行緣，都是爲了眾生的外緣之力。
論：以發起大悲心，乃至獲得利益的緣故。 釋：這裡辨析作用的利益。新論中，這裡的文句極其周全。所以新論的文句說：以大悲柔和溫暖的心，廣大福德智慧的寶藏，熏習所應教化的一切眾生，增長善根等等。
論：這種緣有二種，乃至遙遠地得到度化的緣故。 釋：接下來分別展開。其中分為兩個部分：先展開近緣和遠緣，后展開解緣和行緣。這裡是第一個方面。所說的眾生總共有兩種：第一種是真熏有力，根機成熟的人。第二種是真熏無力，根機尚未成熟的人。對於第一種人，可以迅速度化，不讓他們錯過時機，給予他們近緣。對於第二種尚未堪能被度化的人。
【English Translation】 English version: First, clarify the causes of difference (Differentiated Conditions). Then, explain the causes of equality (Equal Conditions). Within the Differentiated Conditions, there are two parts: first, a general explanation, and then a specific explanation. The general explanation also includes two aspects: first, clarifying the cause of responsive function, and then formally clarifying the appearance of responsive function. This is the first aspect. The 'this person' refers to those with desires and aspirations, which are the differentiated capacities of ordinary beings and the Small Vehicle. 'Buddhas and Bodhisattvas' refers to the essence of external conditions, which are the saints from the initial stage of dwelling (初住) to the fruition of Buddhahood, acting as differentiated conditions for those ordinary beings and the Small Vehicle. 'Initial aspiration' and below explain the conditions being responded to, which is the time of practice. 'If seeing or contemplating' clarifies the practitioner's mind as the instrument of responsive function. That is, seeing the form of Buddhas and Bodhisattvas and contemplating their virtues, thereby enabling the response of superior functions.
Treatise: Or appearing as relatives, up to immeasurable conditions of practice. Explanation: Below explains the appearance of responsive function. Within it, there are two parts: first, formally clarifying the differentiated functions, and then distinguishing the benefits of the functions. This is the first aspect. The preceding five sentences expand the general explanation to accomplish the specific explanation. First, wanting to make beings bear gratitude and shame, they appear as relatives, using shame and love to embrace beings. Second, wanting to make beings joyfully offer service, they appear as servants, using humility to receive beings. Third, wanting to make beings admire the conduct of Buddhas and Bodhisattvas, they appear as friends, using similar ways to encourage and inspire beings. Fourth, wanting to make beings detest those who invade and deceive, they appear as enemies, using fear to guide beings into the Buddhist path. In the new treatise, below this, there are also appearances as heavenly kings, wanting to make beings admire the responsive blessings of Buddhas and Bodhisattvas, they appear as heavenly kings, assisting beings in doing good. Fifth, wanting to make beings achieve holy conduct, they initiate the Four Embracing Dharmas (四攝法) (giving, kind speech, beneficial action, and cooperation) to embrace beings, enabling them to practice. In the new treatise, below this, there is also the intention of the Six Perfections (六度) (giving, morality, patience, diligence, meditation, and wisdom) to embrace beings, with the same meaning as the Four Embracing Dharmas. 'Up to' and below, it is taking the specific explanation to accomplish the general explanation. Up to all immeasurable conditions of practice, they are all for the power of external conditions for beings.
Treatise: Because of arousing great compassion, up to the reason of obtaining benefits. Explanation: Here, the benefits of the function are distinguished. In the new treatise, the sentences here are extremely thorough. Therefore, the sentences in the new treatise say: With the heart of great compassion, gentle and warm, the vast treasury of blessings and wisdom, influencing all beings who should be taught, increasing good roots, and so on.
Treatise: This condition has two types, up to the reason of being delivered from afar. Explanation: Next, they are separately unfolded. Within it, there are two parts: first, unfolding near conditions and far conditions, and then unfolding understanding conditions and practice conditions. This is the first aspect. What is said is that there are generally two types of beings: the first type is those who have the power of true influence and whose capacities are mature. The second type is those who have no power of true influence and whose capacities are not yet mature. For the first type of people, they can be quickly delivered, not letting them miss the opportunity, giving them near conditions. For the second type of people who are not yet capable of being delivered.
而亦不捨。與作遠緣即遺教。經所應度者皆已度訖其未度者作得度緣。成熟者成熟之故已成熟者解脫之故。但由眾生使佛□。是故說大悲普皆攝益。
論。是近遠至受道緣 釋曰。此開解行也。謂前近遠二緣之中復各開此增受二緣。有義。此中依二行說。今修施等名增行緣。起施等時勝行增故修三惠行名受道緣。由聞思修方入道故。有義。此中依二利說。修自利行名增行緣。自然增長諸勝行故。起利他行名受道緣。受與眾生得道因故。有義。此中約解行說。初令起行名增行緣。未行之者令起行故。后令亡相名受道緣。要離行相方入道故。此解稍親諸大乘教。而前二說二緣相雜不應理者如理應思。然此二緣論文□約釋者。雖多皆即過失。更有妙理智者敘之。
論。平等緣者至而現作業 釋曰。下平等緣。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。新論更有平等智慧。此中闕也。由其智愿皆平等故。故欲度脫等眾生界。自然等者。常同應機任運熏習常無斷也。以同體等者。顯其用相。自他體同名為同體。知同之智名同體智。由得眾生平等體故。求滅他苦如滅自苦。苦可見聞。即自見聞故隨應自然熏等。
論。所謂眾生至見諸佛故 釋曰
【現代漢語翻譯】 現代漢語譯本：並且也不捨棄。給予（眾生）作為長遠的因緣，就是遺教。經典所應度化的人都已經度化完畢，那些尚未被度化的人，（佛）為他們創造得以被度化的因緣。使已經開始成熟的（善根）更加成熟，使已經成熟的（善根）得到解脫。只是因為眾生的緣故，才使得佛（出現於世）。因此說，偉大的慈悲普遍地攝受利益眾生。
論：是接近和長遠，直至接受道法的因緣 釋：這是開解和修行。意思是說，在前面的接近和長遠兩種因緣之中，又各自開出這種增長和接受兩種因緣。有一種觀點認為，這裡是依據兩種修行來說的。現在修習佈施等等，叫做增長修行的因緣，因為發起佈施等等行為的時候，殊勝的修行會增長。修習三種智慧的修行，叫做接受道法的因緣，因為通過聽聞、思考、修習，才能進入道法。有一種觀點認為，這裡是依據自利和利他兩種行為來說的。修習自利的行為，叫做增長修行的因緣，因為自然增長各種殊勝的修行。發起利他的行為，叫做接受道法的因緣，因為給予眾生得到道法的因緣。有一種觀點認為，這裡是約開解和修行來說的。最初使（眾生）發起修行，叫做增長修行的因緣，因為讓沒有修行的人發起修行。之後使（眾生）忘卻（修行的）表相，叫做接受道法的因緣，因為必須離開修行的表相，才能進入道法。這種理解稍微接近各種大乘教義。而前面兩種說法，兩種因緣互相混雜，不合道理的地方，應該如理思考。然而這兩種因緣，論文（內容）簡略，解釋的人雖然很多，但都是過失。更有精妙的道理，有智慧的人會敘述它。
論：平等因緣，直至顯現作用 釋：下面是平等因緣。其中有兩點。先說明能夠作為因緣的，然後解釋平等的意義。這是開始。所說的菩薩（Bodhisattva，指發菩提心，立志成佛的修行者），是指初地（菩薩修行階位）之上，進入（各個）地（菩薩修行階位），證得同體智（認識到自身與一切眾生本質相同的智慧）的緣故。都希望度化（眾生），是平等心。新論更有平等智慧，這裡缺少了。因為他們的智慧和願望都平等，所以想要度脫平等的眾生界。自然平等，是常常順應機緣，任運熏習，常常沒有間斷。以同體平等，顯示它的作用和表相。自己和他人的本體相同，叫做同體。認識到（眾生）同體的智慧，叫做同體智。因為得到眾生平等的本體，所以求滅除他人的痛苦，如同滅除自己的痛苦。痛苦可以被看見和聽見，也就是自己看見和聽見，所以隨著（眾生的需求）自然地熏習等等。
論：所謂的眾生，直至見到諸佛的緣故 釋：
【English Translation】 English version: And also not abandoning. Giving (to sentient beings) as a distant cause is the bequeathed teaching. Those who should be saved by the scriptures have already been saved, and for those who have not yet been saved, (the Buddha) creates the conditions for them to be saved. Causing those who have begun to mature (good roots) to mature further, and causing those who have already matured (good roots) to be liberated. It is only because of sentient beings that the Buddha (appears in the world). Therefore, it is said that great compassion universally embraces and benefits all.
Treatise: It is the near and far, up to the cause of receiving the Dharma Explanation: This is opening up understanding and practice. It means that within the previous two causes of near and far, each further opens up these two causes of increasing and receiving. One view holds that this is based on two practices. Now, practicing giving, etc., is called the cause of increasing practice, because when initiating giving, etc., the superior practice increases. Practicing the three wisdoms is called the cause of receiving the Dharma, because one can only enter the Dharma through hearing, thinking, and practicing. One view holds that this is based on the two practices of self-benefit and benefiting others. Practicing self-benefit is called the cause of increasing practice, because various superior practices naturally increase. Initiating the practice of benefiting others is called the cause of receiving the Dharma, because it gives sentient beings the cause of attaining the Dharma. One view holds that this is about understanding and practice. Initially causing (sentient beings) to initiate practice is called the cause of increasing practice, because it causes those who have not practiced to initiate practice. Afterwards, causing (sentient beings) to forget (the appearance of practice) is called the cause of receiving the Dharma, because one must leave the appearance of practice in order to enter the Dharma. This understanding is slightly closer to the various Mahayana teachings. As for the previous two views, the two causes are mixed together, and where they are unreasonable, one should think about them reasonably. However, these two causes, the treatise (content) is brief, and although there are many who explain them, they are all faults. There are more subtle principles, and wise people will describe them.
Treatise: The cause of equality, up to the manifestation of function Explanation: Below is the cause of equality. There are two points in it. First, explain what can be the cause, and then explain the meaning of equality. This is the beginning. The so-called Bodhisattva (Bodhisattva, refers to practitioners who have developed Bodhicitta and are determined to become Buddhas), refers to above the first ground (stage of Bodhisattva practice), entering (each) ground (stage of Bodhisattva practice), and realizing the wisdom of the same body (wisdom that recognizes that one's own essence is the same as that of all sentient beings). All hope to save (sentient beings), which is the mind of equality. The new treatise has even more equal wisdom, which is missing here. Because their wisdom and vows are equal, they want to liberate the equal realm of sentient beings. Natural equality is constantly adapting to opportunities, spontaneously cultivating, and constantly without interruption. Taking the equality of the same body shows its function and appearance. The same body of oneself and others is called the same body. The wisdom that recognizes (sentient beings) as the same body is called the wisdom of the same body. Because one obtains the equal body of sentient beings, one seeks to eliminate the suffering of others as if eliminating one's own suffering. Suffering can be seen and heard, that is, oneself sees and hears, so one naturally cultivates, etc., according to (the needs of sentient beings).
Treatise: The so-called sentient beings, up to the reason for seeing all Buddhas Explanation:
。此遣外疑釋平等義。若謂能現平等緣用。何故眾生見差別耶。謂平等緣應平等機。即三賢上依三昧力悉見諸佛。身量平等無有彼此分齊之相。故云平等見諸佛也。
論。此體用熏至復有二種 釋曰。上來別明體用熏竟。次下合釋。于中有二。初標。后釋。此初也。皆歸一位體用合明。隨人位殊分二熏習。言體用熏復有二種。
論。云何為二至用相應故 釋曰。下釋有二。先未相應。后已相應。此初也。文復三節。初凡夫等約位舉人。以意等者。次辨行劣。凡夫二乘意識熏習。新發意菩薩以意熏習。雖是真如所熏之識。有分別故未契真如。云依信力而修行也。未得己行明未相應。以未證得無分別智。未顯法身。未同佛體。未與諸佛體相應也。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。即根用也。言修行者。即后智也。后智慧起根化用故。名為自在業修行也。
論。二者已相至滅無明故 釋曰。此已相應文亦三節。法身菩薩者舉位取人。謂是地下諸菩薩也。得無分別心等者。正顯相應。謂得正體無分別智。是故名得無分別心。得此心故便同佛體。故與諸佛體相應也。以得后智慧起化用故。與諸佛用相應也。體中但舉能相應智。用中但舉所相應境。新論具說能所相應智之體
【現代漢語翻譯】 現代漢語譯本：這可以消除對外在事物的疑惑，解釋平等的意義。如果說（真如）能夠顯現平等的因緣作用，為什麼眾生所見到的卻是差別呢？這是因為平等的因緣應該對應平等的根機。也就是說，三賢位的菩薩依靠三昧（Samadhi）的力量，完全能夠見到諸佛。諸佛的身量平等，沒有彼此的界限和差別之相。所以說平等地見到諸佛。
論：此體用熏習至復有二種 釋曰：上面分別說明了體用熏習之後，接下來是合起來解釋。其中分為兩個部分：首先是標示，然後是解釋。這是開始的部分。都歸於一位，將體和用合起來說明。隨著人的位次不同，分為兩種熏習。說體用熏習又有兩種。
論：云何為二至用相應故 釋曰：下面解釋分為兩個部分：先是未相應，后是已相應。這是開始的部分。文章又分為三個小節：首先是凡夫等，按照位次舉出人。以意等者：其次是辨別行持的低下。凡夫和二乘人以意識熏習，新發意的菩薩以意熏習。雖然是被真如（Tathata）所熏習的識，但因為有分別，所以沒有契合真如。說的是依靠信力而修行。未得己行，說明還沒有相應。因為沒有證得無分別智（Nirvikalpa-jnana），沒有顯現法身（Dharmakaya），沒有與佛的本體相同，沒有與諸佛的本體相應。因為沒有證得后得智（Prsthalabdha-jnana），所以沒有與諸佛一起生起應化身，沒有與諸佛的作用相應。自在業，指的是根（Indriya）的作用。說修行，指的是后得智。后得智慧夠生起根的化用，所以名為自在業修行。
論：二者已相至滅無明故 釋曰：這部分是已相應，文章也分為三個小節。法身菩薩（Dharmakaya-Bodhisattva）是按照位次選取的人，指的是地上菩薩。得無分別心等，正是顯示相應。說的是得到正體無分別智，所以名為得到無分別心。得到這個心，就與佛的本體相同，所以與諸佛的本體相應。因為得到后得智，能夠生起化用，所以與諸佛的作用相應。體中只舉出能夠相應的智慧，用中只舉出所相應的境界。《新論》中詳細地說明了能所相應智的本體。
【English Translation】 English version: This dispels external doubts and explains the meaning of equality. If it is said that [Tathata] can manifest equal causal conditions and functions, why do sentient beings see differences? This is because equal causal conditions should correspond to equal faculties. That is, Bodhisattvas of the Three Worthies, relying on the power of Samadhi, can fully see all Buddhas. The body sizes of the Buddhas are equal, without boundaries or differences between them. Therefore, it is said that they see all Buddhas equally.
Treatise: 'This essence and function perfuming... again has two types.' Explanation: Above, the perfuming of essence and function was explained separately. Next, it is explained together. There are two parts: first, the indication; then, the explanation. This is the beginning. All return to one position, combining the explanation of essence and function. According to the different positions of people, it is divided into two types of perfuming. It is said that the perfuming of essence and function again has two types.
Treatise: 'What are the two... because of corresponding with function.' Explanation: The explanation below is divided into two parts: first, non-correspondence; then, correspondence. This is the beginning. The text is further divided into three sections: first, ordinary people, etc., citing people according to their positions. 'With intention, etc.': Second, distinguishing the inferiority of practice. Ordinary people and those of the Two Vehicles are perfumed by consciousness. Newly aspiring Bodhisattvas are perfumed by intention. Although it is the consciousness perfumed by Suchness [Tathata], because it has discrimination, it does not accord with Suchness. It is said that they cultivate relying on the power of faith. 'Not yet attaining one's own practice' indicates non-correspondence. Because they have not yet attained non-discriminating wisdom [Nirvikalpa-jnana], have not manifested the Dharma Body [Dharmakaya], are not the same as the Buddha's essence, and do not correspond with the essence of all Buddhas. Because they have not yet attained subsequent wisdom [Prsthalabdha-jnana], they do not arise transformation bodies together with the Buddhas, and do not correspond with the functions of all Buddhas. 'Unobstructed karma' refers to the function of the roots [Indriya]. 'Cultivation' refers to subsequent wisdom. Subsequent wisdom can give rise to the transformative function of the roots, so it is called the cultivation of unobstructed karma.
Treatise: 'Second, already corresponding... because of extinguishing ignorance.' Explanation: This part is about already corresponding, and the text is also divided into three sections. 'Dharma Body Bodhisattvas' are people selected according to their positions, referring to the Bodhisattvas on the ground. 'Attaining non-discriminating mind, etc.' precisely shows correspondence. It means attaining the non-discriminating wisdom of the true essence, so it is called attaining non-discriminating mind. Attaining this mind, they are the same as the Buddha's essence, so they correspond with the essence of all Buddhas. Because they have attained subsequent wisdom and can give rise to transformative functions, they correspond with the functions of all Buddhas. In essence, only the wisdom that can correspond is mentioned. In function, only the corresponding realm is mentioned. The New Treatise explains in detail the essence of the wisdom of correspondence between the able and the object.
用。此影略。其唯依等者。顯其行勝。由證真法所起諸行唯依證智任運而修。非如前位但依依信力云法力自體修也。行增猛故熾盛熏真。能顯真如滅無明。□妄滅真顯行成故也。
論。複次染法至盡于未來 釋曰。上已廣顯染凈熏義。次顯二熏盡不盡義。于中有三。初標舉其相。次徴問所由。后釋其義意。此初也。文中二熏應作四句。無始有終。謂本不覺。作諸染本成佛斷故。有始有終。謂末不覺。從本而起成佛斷故。無始無終。謂本覺性。性自常真無變滅故。有始無終。謂始覺智。從真顯起體真常故。無始有二。約時及起。無明具二。枝末唯一。既皆名染。故說染法從無始來熏不斷等。此即顯前染二句也。本始二覺皆名凈法。有始起故不言無始。皆無終故名無有斷。故言凈法熏不斷等。即是顯后凈二句也。若爾便違金光明經。彼說自利法身始得利他應身無始起故。答。此說依本而有始覺故言有始。彼說始覺即同本覺故言無始。此說本覺本來常住故說無始。彼說斷障方顯法身故言始得。各據一義亦不相違。此義故不始而始始而不始。無始之始。始之無始。皆無礙也。
論。此義云何 釋曰。此即徴問盡不盡。由染凈之熏俱無始有。何故染熏有盡而凈熏無斷耶。染凈相因方成熏義凈。若無染不成能熏。若得
【現代漢語翻譯】 現代漢語譯本： 用。這裡省略了（詳細解釋）。之所以特別提到『唯依等者』（完全依靠等等），是爲了彰顯這種修行的殊勝之處。因為由證悟真如之法所產生的各種修行，完全是依靠證悟的智慧，自然而然地進行修習。不像之前的階段，僅僅是依靠對信力的依賴，或者說，法力本身來進行修習。因為修行增進迅猛，所以能熾盛地熏習真如，從而顯現真如，滅除無明。這是因為虛妄滅除，真如顯現，修行才得以成就。
論：複次，染法乃至盡于未來。 釋：上面已經廣泛地闡述了染凈熏習的含義。接下來闡述兩種熏習的盡與不盡的含義。其中有三個部分：首先是標舉其相，其次是征問其原因，最後是解釋其中的意義。這裡是第一部分。文中兩種熏習應該分為四句：無始有終，指的是本不覺（根本上的不覺悟），因為造作各種染污的根本，成佛后就會斷除。有始有終，指的是末不覺（後來的不覺悟），從根本不覺而生起，成佛后也會斷除。無始無終，指的是本覺性（根本覺悟的本性），本性自然常真，沒有變異和滅失。有始無終，指的是始覺智（開始覺悟的智慧），從真如顯現而生起，其體性真實恒常。無始有兩種含義，從時間和生起來說。無明具備兩種含義，枝末只有一種含義。既然都稱為染污，所以說染法從無始以來熏習不斷等等。這正是爲了彰顯前面的染污二句。本覺和始覺都稱為凈法，因為有開始生起，所以不說無始，都無有終結，所以說沒有斷絕。所以說凈法熏習不斷等等，這就是爲了彰顯後面的凈法二句。如果這樣說，就違背了《金光明經》。《金光明經》中說，自利法身是開始證得的，利他應身是無始就有的。回答：這裡說的是依靠本覺而有始覺，所以說是『有始』。彼經說始覺等同於本覺，所以說是『無始』。這裡說的是本覺本來就常住，所以說是『無始』。彼經說斷除障礙才能顯現法身，所以說是『始得』。各自依據一種含義，並不互相違背。因此，這種意義上，不開始而開始，開始而不開始，無始的開始，開始的無始，都是沒有障礙的。
論：此義云何？ 釋：這是征問盡與不盡的原因。因為染凈的熏習都是無始有的，為什麼染污的熏習有窮盡的時候，而清凈的熏習沒有斷絕的時候呢？染凈相互為因，才能成就熏習的意義。清凈如果沒有染污，就不能成為能熏習的；如果得到……
【English Translation】 English version: 'Yong. This is slightly omitted. The reason for specifically mentioning 'only relying on, etc.' is to highlight the superiority of this practice. Because the various practices arising from the realization of the true Dharma are cultivated naturally, relying entirely on the wisdom of realization. It is not like the previous stages, which only rely on the power of faith, or rather, the power of the Dharma itself, for cultivation. Because the practice increases vigorously, it can intensely perfume the true suchness, thereby revealing the true suchness and extinguishing ignorance. This is because delusion is extinguished, true suchness is revealed, and practice is then accomplished.'
Treatise: 'Furthermore, defiled dharmas eventually cease in the future.' Explanation: 'The meaning of the perfuming of defilement and purity has already been extensively explained above. Next, the meaning of the cessation and non-cessation of the two perfumings is explained. There are three parts to this: first, to state their characteristics; second, to inquire about their causes; and third, to explain their meaning. This is the first part. In the text, the two perfumings should be divided into four sentences: without beginning and with end, referring to fundamental non-awakening (the root of fundamental non-awakening), because the root of creating various defilements will be cut off after becoming a Buddha. With beginning and with end, referring to subsequent non-awakening, arising from fundamental non-awakening, and also being cut off after becoming a Buddha. Without beginning and without end, referring to the nature of fundamental awakening, the nature being naturally constant and true, without change or extinction. With beginning and without end, referring to the wisdom of initial awakening, arising from the manifestation of true suchness, its essence being true and constant. 'Without beginning' has two meanings, in terms of time and arising. Ignorance possesses two meanings, while the branches and ends have only one meaning. Since they are all called defilements, it is said that the perfuming of defiled dharmas has been continuous since beginningless time, etc. This is precisely to highlight the preceding two sentences about defilement. Fundamental awakening and initial awakening are both called pure dharmas. Because there is an initial arising, it is not said to be without beginning, and both are without end, so it is said that there is no cessation. Therefore, it is said that the perfuming of pure dharmas is continuous, etc., which is precisely to highlight the subsequent two sentences about pure dharmas. If this is the case, it contradicts the Golden Light Sutra. The Golden Light Sutra says that the Dharma body for self-benefit is initially attained, while the manifested body for benefiting others has been there since beginningless time. Answer: This says that initial awakening exists relying on fundamental awakening, so it is said to be 'with beginning'. That sutra says that initial awakening is the same as fundamental awakening, so it is said to be 'without beginning'. This says that fundamental awakening has always been constant, so it is said to be 'without beginning'. That sutra says that the Dharma body can only be revealed by cutting off obstacles, so it is said to be 'initially attained'. Each is based on one meaning and does not contradict each other. Therefore, in this sense, not beginning but beginning, beginning but not beginning, the beginning of the beginningless, the beginningless of the beginning, are all without obstruction.'
Treatise: 'What is the meaning of this?' Explanation: 'This is to inquire about the reason for cessation and non-cessation. Because the perfuming of defilement and purity both have a beginning, why does the perfuming of defilement have an end, while the perfuming of purity has no cessation? Defilement and purity are mutually causal, so that the meaning of perfuming can be accomplished. If purity has no defilement, it cannot become the perfumer; if one obtains...'
佛已則無染法。無所熏故亦無凈熏。寧言凈熏即無斷耶。顯斯二責故言此義云何。
論。以真如法至故無有斷 釋曰。此舉所由答前問也。以真如法等者。釋初問意。謂彼染熏違理而起無常法故。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。以體熏習。若已成佛。體雖無染以用熏習有染生故。即二相中不思議業始覺應化之別用也。又佛法身與生無二。佛雖無染眾生有染。既法身外無別眾生。亦即法身體有自染。即四鏡中緣熏習鏡本覺法身之遍用也。如斯解釋理極圓明。方得盡其論之幽旨。于諸疏中曾未見也。
論。複次真如自體相者 釋曰。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。次下明其所之義。釋立義中能示摩訶演體等義。于中有二。初合釋體相二大。后別明用大之義。前中又二。初總標二大之名。后別釋二大之義。此初也。自體體大。相謂相大。問。如立義。下□立法義起下釋中廣釋之文。何今但釋所立法而不別釋所立義耶。答。如心生滅因緣相等所示大乘相。自體用即是所立三大之義。但顯所示自體相用。亦即已顯三大之義。何用別釋三大義耶。如或更明成繁重故。若爾上文三大別立。何故今釋有開合耶。答。前就義有別故別立三。今約時同異
【現代漢語翻譯】 現代漢語譯本：佛陀已經證悟，就沒有染污之法了。因為沒有被任何事物薰染，所以也沒有清凈的薰染。難道能說清凈的薰染就意味著沒有斷滅嗎？（提出）這兩種責難，所以說這個意義是什麼呢？
論：以真如法（tathata-dharma，如實不虛之法）至（真實不虛）故，無有斷（沒有斷滅）。釋曰：這是舉出原因來回答前面的問題。以真如法等（tathata-dharma etc.）者，解釋第一個問題的意思。說那些染污的薰染違背真理而生起，是無常之法，所以沒有斷滅，所以說真如常熏習等（tathata constantly influences etc.）。法身顯現等（Dharmakaya manifests etc.）者，回答後面的問題。如果還沒有成佛，以本體進行熏習；如果已經成佛，本體雖然沒有染污，但以作用進行熏習，有染污產生。這就是二相（two aspects）中不可思議業（inconceivable karma）始覺（initial enlightenment）應化（manifestation）的差別作用。而且佛的法身（Dharmakaya）與眾生沒有分別。佛雖然沒有染污，眾生有染污，既然法身外沒有別的眾生，也就是法身體自身有染污。這就是四鏡（four mirrors）中緣熏習鏡（condition-influenced mirror）本覺法身（original enlightened Dharmakaya）的普遍作用。如此解釋，道理極其圓滿明瞭，才能完全理解這部論的深奧旨意，在各種疏解中從未見過。
論：複次，真如自體相者（tathata self-nature aspect）。釋曰：在生滅門（birth and death aspect）內有二分（two aspects）中，前面已經解釋了生滅心法（birth and death mind-dharma）。解釋立義（establishing meaning）中是心生滅因緣相竟（the aspect of the causes and conditions of the mind's birth and death）。接下來闡明它所歸向的意義。解釋立義（establishing meaning）中能示摩訶衍體等義（the meaning of being able to show the essence of Mahayana etc.）。其中有二：首先，合起來解釋體大（essence greatness）和相大（characteristic greatness）這二大（two greatnesses）；然後，分別闡明用大（function greatness）的意義。前面又分為二：首先，總標二大的名稱；然後，分別解釋二大的意義。這是第一個。自體（self-nature）是體大（essence greatness），相（characteristic）是指相大（characteristic greatness）。問：如立義（establishing meaning），下□立法義起（the meaning of establishing the dharma arises below），下釋中廣釋之文（the extensively explained text in the explanation below）。為什麼現在只解釋所立法（the dharma to be established）而不分別解釋所立義（the meaning to be established）呢？答：如心生滅因緣相等所示大乘相（the aspect of Mahayana shown by the causes and conditions of the mind's birth and death etc.），自體用（self-nature, characteristic, and function）就是所立三大（the three greatnesses to be established）的意義。只要顯示所示的自體相用（self-nature, characteristic, and function），也就已經顯示了三大（three greatnesses）的意義，何必分別解釋三大（three greatnesses）的意義呢？如果再進一步闡明，就會變得繁瑣重複。如果這樣，上文三大（three greatnesses）分別建立，為什麼現在解釋又有開合呢？答：前面就意義有差別，所以分別建立三。現在就時間相同或不同
【English Translation】 English version: When a Buddha has attained Buddhahood, there are no defiled dharmas. Because there is nothing that can influence it, there is no pure influence either. Can it be said that pure influence means there is no cessation? (These) two criticisms are raised, so what is the meaning of this?
Treatise: Because the Tathata-dharma (tathata-dharma, the dharma of suchness) is true, there is no cessation. Explanation: This cites the reason to answer the previous question. 'Because the Tathata-dharma etc.' explains the meaning of the first question. It says that those defiled influences arise contrary to reason and are impermanent dharmas, so there is no cessation. Therefore, it says 'Tathata constantly influences etc.' 'Dharmakaya manifests etc.' answers the later question. If one has not yet become a Buddha, one influences with the essence; if one has already become a Buddha, although the essence has no defilement, one influences with the function, and defilement arises. This is the difference in the inconceivable karma, initial enlightenment, and manifestation of the two aspects. Moreover, the Buddha's Dharmakaya is not different from sentient beings. Although the Buddha has no defilement, sentient beings have defilement. Since there are no other sentient beings outside the Dharmakaya, it means that the Dharmakaya itself has its own defilement. This is the universal function of the condition-influenced mirror, the originally enlightened Dharmakaya, in the four mirrors. Such an explanation is extremely complete and clear, and only then can one fully understand the profound meaning of this treatise, which has never been seen in various commentaries.
Treatise: Furthermore, the Tathata self-nature aspect. Explanation: Within the birth and death aspect, there are two aspects. The dharma of the mind of birth and death has already been explained earlier. The aspect of the causes and conditions of the mind's birth and death in establishing meaning has been completed. Next, it clarifies the meaning of where it goes. In establishing meaning, it clarifies the meaning of being able to show the essence of Mahayana etc. There are two aspects to this: first, it explains the essence greatness and characteristic greatness together; then, it explains the meaning of function greatness separately. The former is further divided into two: first, it generally states the names of the two greatnesses; then, it explains the meaning of the two greatnesses separately. This is the first. Self-nature is essence greatness, and characteristic refers to characteristic greatness. Question: As in establishing meaning, the meaning of establishing the dharma arises below, the extensively explained text in the explanation below. Why is only the dharma to be established explained now, and the meaning to be established not explained separately? Answer: The aspect of Mahayana shown by the causes and conditions of the mind's birth and death etc., self-nature, characteristic, and function are the meaning of the three greatnesses to be established. As long as the shown self-nature, characteristic, and function are displayed, the meaning of the three greatnesses has already been displayed, so why explain the meaning of the three greatnesses separately? If it is further clarified, it will become cumbersome and repetitive. If so, the three greatnesses were established separately in the previous text, why is there opening and closing in the explanation now? Answer: The meaning was different before, so the three were established separately. Now it is about whether the time is the same or different.
故有開合。謂體相大約凡而說但有體義相義。必存其用大者約佛菩薩悲智而明。非凡時有。縱有體相未必有用故。合體相而用別開。若爾何故始覺同本以許。體用不同時故。答。此難不然。凡聖別故。若始同本。即令體用同時。始始覺時亦應體用齊起故。雖有體而用未起。體用別說等理無違。
論。一切凡夫至畢竟常恒 釋曰。次別釋二大之義。于中二大即分為二。此初體大。人雖就位以優劣。以體隨人未曾增減。非前際生等者。釋不增減所以。前際不生故無增。后際不滅故無滅。即凡位為前際佛位為后際也。畢竟常恒者。釋不生滅義常。故前際不生。恒故后際不滅。既常恒故。從凡至佛其體畢竟無變異。
論。從本已來至一切功德 釋曰。次明相大。于中有二。初正明性德。后問答重辨。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 釋曰。此別顯也。文中六句。展轉而釋。其第一句本覺智明義。以是真體非無明故。其第二句顯照諸法義。以有大智光明義故。其第三句顯照無倒義。以能遍照於法界故。其第四句性離惑染義。由有真實識知義故。其第五句凈
【現代漢語翻譯】 現代漢語譯本 因此有開合之說。所謂『體相』，大約是就凡夫而言，只說有『體』的意義和『相』的意義。『用』必定存在於『體』和『相』之中，而『大用』是就佛菩薩的悲智而說的，凡夫沒有。即使有『體』和『相』，也未必有『用』。所以，合『體』和『相』，而『用』另外分開來說。如果這樣，為什麼『始覺』與『本覺』相同呢？因為『體』和『用』不同時出現。回答：這種責難是不對的，因為凡夫和聖人不同。如果『始覺』與『本覺』相同，就會導致『體』和『用』同時出現，那麼在開始覺悟的時候，也應該『體』和『用』一起生起。雖然有『體』，但『用』還沒有生起，『體』和『用』分開來說，在道理上沒有違背。
論：一切凡夫乃至畢竟常恒 釋曰：下面分別解釋二大的意義。其中二大又分為二。這是最初的『體大』。人雖然因為地位而有優劣，但『體』隨著人並沒有增減。『非前際生等者』，解釋不增減的原因。前際不生，所以沒有增加；后際不滅，所以沒有減少。凡夫的地位是前際，佛的地位是后際。『畢竟常恒者』，解釋不生滅的意義。因為『常』，所以前際不生；因為『恒』，所以後際不滅。既然是『常恒』，那麼從凡夫到佛，其『體』畢竟沒有變化。
論：從本已來乃至一切功德 釋曰：下面說明『相大』。其中有二，首先是正面說明『性德』，然後通過問答重新辨析。前面又分為二，先說明『德相』，后顯示建立名稱。前面又分為三，首先是總標，其次是分別解釋，最後是總結。這是最初的總標。所謂『相德』，就是在『體大』的自性之上本來就具足的，不是新產生的，所以叫做『性功德』。如同水的八德不離水一樣。
論：所謂自體乃至自在義故 釋曰：這是分別顯示。文中六句，輾轉解釋。第一句是本覺智（Benjue zhi）明義，因為這是真體，不是無明（Wuming）的緣故。第二句是顯照諸法義，因為有大智光明義的緣故。第三句是顯照無倒義，因為能夠普遍照耀於法界的緣故。第四句是性離惑染義，由於有真實識知義的緣故。第五句是清凈
【English Translation】 English version Therefore, there are 'opening' and 'closing'. The so-called 'essence and appearance' are roughly speaking about ordinary people, only referring to the meaning of 'essence' and the meaning of 'appearance'. 'Function' must exist within 'essence' and 'appearance', and 'great function' refers to the compassion and wisdom of Buddhas and Bodhisattvas, which ordinary people do not have. Even if there is 'essence' and 'appearance', there may not necessarily be 'function'. Therefore, 'essence' and 'appearance' are combined, and 'function' is spoken of separately. If so, why is 'initial enlightenment' the same as 'original enlightenment'? Because 'essence' and 'function' do not appear at the same time. Answer: This criticism is not correct, because ordinary people and sages are different. If 'initial enlightenment' is the same as 'original enlightenment', it would lead to 'essence' and 'function' appearing at the same time. Then, at the time of initial enlightenment, 'essence' and 'function' should also arise together. Although there is 'essence', 'function' has not yet arisen. Separating 'essence' and 'function' in speech does not violate the principle.
Treatise: All ordinary beings, up to the ultimate constancy Explanation: Next, the meaning of the two greatnesses is explained separately. Among them, the two greatnesses are divided into two. This is the initial 'greatness of essence'. Although people have superiority and inferiority due to their positions, the 'essence' does not increase or decrease with people. 'Not born in the past, etc.' explains the reason for not increasing or decreasing. Not born in the past, so there is no increase; not extinguished in the future, so there is no decrease. The position of ordinary beings is the past, and the position of Buddha is the future. 'Ultimately constant' explains the meaning of not being born or extinguished. Because of 'constancy', it is not born in the past; because of 'permanence', it is not extinguished in the future. Since it is 'constant and permanent', then from ordinary beings to Buddha, its 'essence' ultimately does not change.
Treatise: From the beginning, up to all merits Explanation: Next, the 'greatness of appearance' is explained. There are two aspects to it. First, the 'virtue of nature' is explained directly, and then it is re-analyzed through questions and answers. The former is also divided into two parts: first, the 'aspect of virtue' is explained, and then the establishment of names is shown. The former is further divided into three parts: first, a general statement; second, separate explanations; and third, a summary. This is the initial general statement. The so-called 'aspect of virtue' is originally complete on the self-nature of the 'greatness of essence', and it is not newly produced, so it is called 'merit of nature', just as the eight virtues of water do not leave the water.
Treatise: The so-called self-essence, up to the meaning of freedom Explanation: This is a separate explanation. There are six sentences in the text, which are explained in turn. The first sentence is the meaning of the brightness of original enlightenment wisdom (Benjue zhi), because it is the true essence, not ignorance (Wuming). The second sentence reveals the meaning of illuminating all dharmas, because it has the meaning of great wisdom and light. The third sentence reveals the meaning of illuminating without inversion, because it can universally illuminate the Dharma realm. The fourth sentence is the meaning of being inherently free from delusion and defilement, because it has the meaning of true knowledge. The fifth sentence is pure
德圓備義。由是自性清凈心故。其第六句性德無遷義。由具常樂我凈義故。既由前前而有後后。以後后句顯前前義。
論。具足如是至思議佛法 釋曰。此總結也。性德無數故過恒沙。皆即真體故云不離。無始相續謂之不斷。共同一味復言不異。如水八德具三義故。新論名為非同非異。德相別故非同。同一味故非異。此闕非同。彼闕不離。二論影顯其義方足。德義深廣名不思議。唯佛窮達故名佛法。或是覺法故名佛法。
論。乃至滿足至如來法身 釋曰。此立名也。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。如來智攝名如來藏。果德相顯能起報化。為萬德依故名法身。故滿足等皆□立名而非別義。故新論云。依是義故名法身等。
論。問曰上說至種種功德 釋曰。次下重顯。于中有二。初問。后答。此即執體疑相難也。謂執真體定離諸相故。疑有此功得相也。
論。答曰雖實至是故無二 釋曰。次即差別無二答也。于中有二。初明差別而無二。后明無二而差別。此初也。文中三節。雖實有此等者。初明眾德雖多同一味。如此義云何者。徴問無二之義。以無分別下。釋成不二所由。雖實有此諸功德義。以無能取分別之心。又離所取分別相故。由無能所二分
【現代漢語翻譯】 現代漢語譯本 德圓備義。由此，自性清凈心（self-nature pure mind）的緣故。這第六句『性德無遷義』（the meaning of immutable nature virtue）是因為具有常樂我凈（eternal bliss, true self, purity）的含義。既然是由前一句而有後一句，那麼后一句就顯現前一句的意義。
論：具足如是至思議佛法 釋曰：這是總結。性德（nature virtue）無數，所以超過恒河沙數。都即是真體（true essence），所以說『不離』。無始以來相續不斷，稱之為『不斷』。共同一個味道，又說『不異』。如水具有八種功德，具備三種意義的緣故。新論（new treatise）名為『非同非異』。德相（virtue aspect）有差別，所以『非同』。同一個味道，所以『非異』。這裡缺少『非同』，那裡缺少『不離』。兩部論典相互輝映，其意義才算完備。德義（virtue meaning）深廣，名為『不思議』。只有佛才能徹底通達，所以名為『佛法』。或者是因為覺悟之法，所以名為『佛法』。
論：乃至滿足至如來法身 釋曰：這是確立名稱。舉廣就略，所以說『乃至』。彰顯具備眾多功德，所以說『滿足』。再也沒有其他念頭，稱為『無所少』。能夠攝取果地（fruition ground）如來的萬種功德。如來的智慧攝取，名為『如來藏』（Tathagatagarbha）。果德（fruition virtue）的相顯現，能夠生起報身（reward body）和化身（transformation body）。作為萬德的依靠，所以名為『法身』（Dharmakaya）。所以『滿足』等等都是□確立名稱，而不是別的意義。所以新論說：『依據這個意義，名為法身等』。
論：問曰上說至種種功德 釋曰：接下來重新顯明。其中有二。首先是提問，然後是回答。這裡是執著真體（true essence）而懷疑現象的提問。認為執著真體必定遠離各種現象，所以懷疑有這些功德的現象。
論：答曰雖實至是故無二 釋曰：接下來就是以差別無二來回答。其中有二。首先是說明差別而無二，然後是說明無二而差別。這是首先說明差別而無二。文中分為三節。『雖實有此等者』，首先說明眾多功德雖然多，但同一個味道。『如此義云何者』，征問無二的意義。『以無分別下』，解釋成就無二的原因。雖然確實有這些功德的意義，因為沒有能取（grasping）分別之心，又遠離所取（grasped）分別之相。由於沒有能取和所取這二分。
【English Translation】 English version Virtue is complete and all-encompassing. Therefore, it is due to the self-nature pure mind. The sixth phrase, 'the meaning of immutable nature virtue,' is because it possesses the meanings of eternal bliss, true self, purity. Since the latter arises from the former, the latter reveals the meaning of the former.
Treatise: 'Complete with such, up to inconceivable Buddha-dharma' Commentary: This is a conclusion. The nature virtue is countless, therefore exceeding the sands of the Ganges. All are identical to the true essence, hence it is said 'not separate.' Continuously succeeding from beginningless time is called 'uninterrupted.' Sharing a common flavor is again said 'not different.' Like water possessing eight virtues, it embodies three meanings. The new treatise is named 'neither same nor different.' The virtue aspect is distinct, hence 'not same.' The same flavor, hence 'not different.' This lacks 'not same,' that lacks 'not separate.' The two treatises illuminate each other, and their meaning is complete. The virtue meaning is profound and vast, named 'inconceivable.' Only the Buddha can thoroughly understand, hence named 'Buddha-dharma.' Or because it is the dharma of awakening, hence named 'Buddha-dharma.'
Treatise: 'Even fulfilling, up to the Tathagata Dharmakaya' Commentary: This establishes the name. Mentioning the broad to encompass the concise, hence it is said 'even.' Manifesting the possession of numerous virtues, hence it is said 'fulfilling.' No other thoughts, called 'nothing lacking.' Able to encompass the myriad virtues of the Tathagata in the fruition ground. The Tathagata's wisdom encompasses, named 'Tathagatagarbha'. The aspect of fruition virtue manifests, able to generate the reward body and transformation body. As the reliance of myriad virtues, hence named 'Dharmakaya'. Therefore 'fulfilling' etc. are all □ establishing names and not separate meanings. Therefore the new treatise says: 'Based on this meaning, named Dharmakaya etc.'
Treatise: 'Question: The above says, up to various merits' Commentary: Next, it is re-manifested. Within it are two parts. First, the question, then the answer. This is grasping the true essence and doubting the phenomena.
Treatise: 'Answer: Although truly, therefore there is no duality' Commentary: Next is answering with difference without duality. Within it are two parts. First, clarifying difference without duality, then clarifying non-duality with difference. This is the first. Within the text are three sections. 'Although truly having these etc.', first clarifying that although numerous virtues are many, they share the same flavor. 'How is this meaning?', questioning the meaning of non-duality. 'Because of no discrimination below', explaining the reason for achieving non-duality. Although truly having these meanings of virtues, it is because there is no mind of grasping discrimination, and also being apart from the aspect of grasped discrimination. Because there is no division of grasper and grasped.
別故。是故前言無有二也。
論。復以何義至生滅相示 釋曰。下顯二而差別。于中有二。先略。后廣。此初也。文中四句。分為二節。上對疑辨下對釋遣。既其不二。以何說別。以依生滅恒沙染法返示凈德。恒沙差別但舉染本但言業識。據實通則一切染也。故新論云依業識等諸生滅相而立等也。若爾佛果應無凈德。以無能對錶示染故。答。謂治染已佛果功德與真一味不可分□雖不可說然非無也。若不爾者。豈離染時真如即是無常等耶。即依是義而經說云。如來智慧無所不至。具足在於眾生身中。眾生若離妄根垢縛。具見佛智在其身中。故雖治染德不無也。
論。此云何示 釋曰。次下廣釋。于中有二。先問。后顯。此初也。此問對染表示之義。此真實性依生滅染示德相者。義云何耶。
論。以一切法至實無于念 釋曰。下顯有三。初舉所迷之理。次對染以顯德。后結德以釋名。此初也。以一切法即心真如。真非妄故法無念也。
論。而有妄心至光明義故 釋曰。對染顯德。于中有二。先明對染別顯德相。后總對染顯具眾德。初中顯前六種德義。即分為六。此初本覺智明義也。有義。此則無明業相說。有妄心不覺念故。有義。通對九種染相說。妄起念見諸境界。業識未見諸境界故。謂諸妄心
【現代漢語翻譯】 現代漢語譯本：別的緣故。因此，前面所說的不存在兩種情況。
論：又以什麼意義，通過生滅的現象來顯示？釋：下面顯示二者之間的差別。其中有兩點：先是簡略的，后是詳細的。這是開始的部分。文中四句，分為兩個部分。上面針對疑問進行辨析，下面針對解釋進行遣除。既然它們不是兩種情況，那用什麼來說明差別呢？用依靠生滅的如恒河沙數般的染污之法，反過來顯示清凈的功德。恒河沙數般的差別，只是舉出染污的根本，只說是業識。根據實際情況來說，一切染污都是相通的。所以新論說，依靠業識等各種生滅的現象而建立等等。如果這樣，佛果應該沒有清凈的功德，因為沒有能用來對比表示染污的東西。回答：所謂治理染污之後，佛果的功德與真如融為一體，不可分割。雖然不可說，但並非沒有。如果不是這樣，難道離開染污時，真如就是無常等等嗎？就是依據這個意義，經中說，如來的智慧無所不至，具足地存在於眾生身中。眾生如果離開虛妄的根源和垢染的束縛，就能完全看見佛的智慧就在自身之中。所以即使治理了染污，功德也不會消失。
論：這是如何顯示的？釋：接下來詳細解釋。其中有兩點：先是提問，后是顯示。這是開始的部分。這個提問是針對通過染污來表示的意義。這個真實性依靠生滅的染污來顯示功德的相狀，是什麼意義呢？
論：因為一切法就是心真如，真如不是虛妄的，所以法沒有念頭。釋：下面顯示有三點：首先舉出迷惑的道理，其次針對染污來顯示功德，最後總結功德來解釋名稱。這是開始的部分。因為一切法就是心真如（Tathata，如如），真如不是虛妄的，所以法沒有念頭。
論：卻有虛妄的心，以至於光明的意義。釋：針對染污顯示功德。其中有兩點：先是說明針對染污分別顯示功德的相狀，后是總的針對染污顯示具備各種功德。在開始的部分中，顯示前面的六種功德的意義，分為六個部分。這是本覺（original enlightenment）的智慧光明的意義。有一種說法，這是針對無明（ignorance）的業相（karma aspect）來說的，因為有虛妄的心，不覺悟而產生念頭。還有一種說法，是總的針對九種染污的相狀來說的。虛妄地產生念頭，看見各種境界，業識（karmic consciousness）還沒有看見各種境界。所謂各種虛妄的心
【English Translation】 English version: Another reason. Therefore, what was said before does not have two possibilities.
Treatise: Furthermore, in what sense is it shown through the phenomena of arising and ceasing? Explanation: The following reveals the difference between the two. There are two points: first, it is brief, and then it is detailed. This is the beginning. The four sentences in the text are divided into two parts. The above addresses doubts and distinguishes them, and the below addresses explanations and dispels them. Since they are not two possibilities, then what is used to explain the difference? It uses the defiled dharmas like the sands of the Ganges, which rely on arising and ceasing, to conversely reveal pure virtues. The differences like the sands of the Ganges only cite the root of defilement, only speaking of karmic consciousness (vijnana, 識). According to the actual situation, all defilements are interconnected. Therefore, the new treatise says that it establishes etc. based on various phenomena of arising and ceasing such as karmic consciousness. If so, the Buddha-fruit (Buddhahood) should not have pure virtues, because there is nothing to compare and represent defilement. Answer: After the so-called governance of defilement, the merits of the Buddha-fruit merge with Suchness (Tathata, 真如), indivisible. Although it cannot be spoken of, it is not non-existent. If it were not so, would Suchness be impermanent etc. when separated from defilement? It is based on this meaning that the sutra says that the wisdom of the Tathagata (如來) reaches everywhere and is fully present in the bodies of sentient beings. If sentient beings leave the false roots and the bonds of defilement, they can fully see the Buddha's wisdom within themselves. Therefore, even if defilement is governed, merit will not disappear.
Treatise: How is this shown? Explanation: Next, explain in detail. There are two points: first, there is a question, and then there is a display. This is the beginning. This question is directed at the meaning expressed through defilement. What is the meaning of this reality relying on the defilement of arising and ceasing to show the characteristics of merit?
Treatise: Because all dharmas are the mind's Suchness, Suchness is not false, so the dharma has no thought. Explanation: The following shows three points: first, it cites the principle of delusion, second, it shows merit in response to defilement, and finally, it summarizes merit to explain the name. This is the beginning. Because all dharmas are the mind's Suchness (Tathata, 真如), Suchness is not false, so the dharma has no thought.
Treatise: Yet there is a false mind, even to the meaning of brightness. Explanation: Showing merit in response to defilement. There are two points: first, it explains the characteristics of merit separately in response to defilement, and then it shows that it possesses various merits in general in response to defilement. In the beginning part, it shows the meaning of the previous six kinds of merits, divided into six parts. This is the meaning of the wisdom and brightness of original enlightenment (本覺). One view is that this refers to the karma aspect (業相) of ignorance (無明), because there is a false mind, not awakening and generating thoughts. Another view is that it generally refers to the nine kinds of defiled aspects. Falsely generating thoughts and seeing various realms, karmic consciousness (業識) has not yet seen various realms. The so-called various false minds
不覺起念見諸境故。總說無明。心性不起故即智慧光明。
論。若心起見至法界義故 釋曰。此即對明顯照諸法義。有義。此文對能見相及境界相顯此凈德。謂是能見所見相故。故說起見即不見等。有義。此亦通對諸染但言起見而是妄心。不說境界為所見故。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 釋曰。此即對明顯照無倒義也。此中文略。具應言。若心有動非真識。知心性無動即是真實識知義故。有義。此說智相續相也。以此二染是粗動心妄生分別愛不愛等。是故非是真實識知。有義。此亦通對諸染說。心有動非真識知。九種染心皆是動故。若無九種染動之心。即說心性真識義故。
論。無有自性 釋曰。此則對明性離惑染義。此中應言。若心有動。無有自性。心性無動即是自性清凈心義故。義難知故但舉一句。有義。此說執取計名。以是事識粗分之位取著轉深發業滅苦。是故名為無有自性。有義。此亦通對諸染。若唯二相無自性者。其外染心應有自性。由有妄動成九染相故無自性。心性無動即說自性清凈心義也。
論。非常非樂非我非凈 釋曰。此則對顯凈德圓備義。此亦文略。若具應言。若心有動非常樂等。心性無動即是常樂我凈義故。有義。此說起業相也
。輪六趣故非常。是行苦故非樂。惑所使故非我。性有染故非凈。有義。此亦通對諸染。不爾余染豈常樂等。上釋業相動即有苦。非起業相獨名非樂。心性不動即無諸染。是故名為常樂我凈。
論。熱惱衰變則不自在 釋曰。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故。例可知故略不言也。有義。此說業系苦相。為業所繫不自在故。常受熱惱衰變苦也。有義。此亦通舉諸染。不爾余染豈清涼耶。諸惑燒心故名熱惱。妄染遷改則名衰變。業果繫縛是不自在。心性不動則無是義。故說清涼不變自在義也。
論。乃至具有至相義示現 釋曰。此總舉諸染顯眾德相。言乃至者總舉之詞。妄過塵沙翻對。此故真恒不動。即說真有。過於恒沙德相表示。前來新論其義大同。既無乖異。不能繁引。
論。若心有起至如來之藏 釋曰。此即第三結德釋名。文中三節。若心有起等者。此初有念即少。若心更起外念求之。即是不足故有少也。故新論云。若心有起見。有餘境可分別求。則于內法有所不足。如是凈法下得無念滿足。以心性中凈法滿足更無所求。云無所念。無所念故是凈滿足。此下新論意同不引。名為法身等者。依德立名。德法滿故為凈法。依名為法身能
【現代漢語翻譯】 現代漢語譯本：輪迴於六道之中，所以不是永恒的。因為是行苦，所以不是快樂。被迷惑所驅使，所以沒有自我。本性被污染，所以不是清凈的。有一種解釋是，這也普遍針對各種染污。否則，其他的染污難道是常、樂等嗎？上面解釋了業相的動，就有了苦。不是發起業相才單獨稱為非樂。心性不動，就沒有各種染污。所以名為常、樂、我、凈。
論：熱惱、衰變，則不自在。釋：這是爲了對照顯現性德沒有遷變的意義。這裡也應該說，如果心有動，熱惱、衰變，則不自在。心性無動，就是清涼、不變、自在的意義。因為例子可以類推，所以省略不說了。有一種解釋是，這是說被業束縛的苦相。因為被業所束縛，所以不自在，經常承受熱惱、衰變之苦。有一種解釋是，這也普遍指各種染污。否則，其他的染污難道是清涼的嗎？各種迷惑燒灼內心，所以名為熱惱。虛妄的染污遷變改變，就名為衰變。業果的繫縛是不自在。心性不動就沒有這些意義。所以說清涼、不變、自在的意義。
論：乃至具有至相義示現。釋：這是總括各種染污，顯示眾多功德之相。說到『乃至』，是總括之詞。虛妄的過失如塵沙般眾多，翻過來對照，所以真如恒常不動。就說真如具有超過恒河沙數的功德之相的表示。之前的新論，其意義大致相同。既然沒有差異，就不多引用了。
論：若心有起至如來之藏。釋：這是第三個總結功德，解釋名稱。文中分為三節。『若心有起等』，這是最初有念就是缺少。如果心再起外念去追求，就是不足，所以有缺少。所以新論說，如果心有生起見解，有剩餘的境界可以分別追求，那麼對於內在的佛法就會有所不足。像這樣，清凈的佛法下面才能得到無念的滿足。因為心性中清凈的佛法是滿足的，不再有所追求。說『無所念』，因為無所念，所以是清凈的滿足。這以下新論的意義相同，就不引用了。『名為法身等』，是依據功德而立名。功德佛法圓滿，所以是清凈的佛法，依據名稱為法身能。
【English Translation】 English version: Because it revolves in the six realms, it is not permanent. Because it is the suffering of conditioned existence (行苦), it is not happiness. Because it is driven by delusion, it is without self. Because its nature is defiled, it is not pure. One interpretation is that this also applies universally to all defilements. Otherwise, would other defilements be permanent, pleasurable, etc.? The above explained that the movement of karma-aspect (業相) has suffering. It is not only the arising of karma-aspect that is called non-pleasure. If the nature of mind does not move, there are no defilements. Therefore, it is called permanent, pleasurable, self, and pure.
Treatise: 'Heat, affliction, decay, then not at ease.' Explanation: This is to contrast and reveal the meaning of the inherent virtue (性德) of non-transience. It should also be said here that if the mind has movement, heat, affliction, decay, then not at ease. If the nature of mind does not move, it is the meaning of coolness, immutability, and ease. Because the example can be inferred, it is omitted. One interpretation is that this speaks of the suffering aspect of being bound by karma. Because one is bound by karma, one is not at ease and constantly suffers from heat, affliction, and decay. One interpretation is that this also universally refers to all defilements. Otherwise, would other defilements be cool? Various delusions burn the mind, so it is called heat and affliction. False defilements change and transform, so it is called decay. The bondage of karmic results is non-ease. If the nature of mind does not move, there is no such meaning. Therefore, it speaks of the meaning of coolness, immutability, and ease.
Treatise: 'Even possessing the meaning of ultimate aspect is manifested.' Explanation: This is a general summary of all defilements, revealing the aspects of numerous virtues. Saying 'even' is a summarizing term. False faults are as numerous as dust and sand; contrasting them, the True Thusness (真如) is constantly unmoving. It is said that the True Thusness possesses the manifestation of virtues exceeding the sands of the Ganges. The previous New Treatise (新論) has largely the same meaning. Since there is no difference, it will not be quoted extensively.
Treatise: 'If the mind has arising, it reaches the Tathagata-garbha (如來之藏).' Explanation: This is the third section, concluding the virtues and explaining the name. The text is divided into three sections. 'If the mind has arising, etc.,' this is the initial thought, which is lacking. If the mind further arises external thoughts to seek, it is insufficient, so there is lacking. Therefore, the New Treatise says, 'If the mind has arising views, and there are remaining realms that can be distinguished and sought, then there will be insufficiency in the inner Dharma.' Like this, the pure Dharma below can attain the satisfaction of non-thought. Because the pure Dharma in the nature of mind is complete, there is no further seeking. Saying 'no thought,' because there is no thought, it is pure satisfaction. The meaning of the New Treatise below is the same, so it will not be quoted. 'Named Dharmakaya (法身), etc.,' is establishing the name based on virtue. The merit and Dharma are complete, so it is pure Dharma, and based on the name, it is Dharmakaya, which can.
攝如來清凈功德。名如來藏。
論。複次真如至發大慈悲 釋曰。上明體相。下顯用大。于有二。初總明。后別釋。總中有二。初對果舉因。后牒因顯果。初中亦二。初悲中有三。初顯起用因。次因悲起行。后因悲立。即此初也。諸佛如來者。此明能起用大之人。用大乃是佛所起故。本在因地者。此明初起用大之時。即在凡位發心時也。發大慈悲者。即顯所起用大之因。由因大悲起用大故。
論。修諸波羅蜜攝化眾生 釋曰。此因悲以立行也。有義。二句皆顯利他。修六度等為攝生故。故說以施攝貧窮等。有義。不然違新論。故說修諸度四攝行故。初修六度即自利行。后四攝明利他行。有義。不然違論意故。此說因悲而起諸行。皆有自利利他義故。
論。立大誓願至盡于未來 釋曰。此因悲心立愿也。盡欲等者。廣大愿也。不限等者。長時愿也。初中又含第一之愿。言度脫者第一心故。
論。以取一切至眾生故 釋曰。次下明智。于中有二。初顯自他同體體智。后釋曰體智之所由。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。雖愿度生而亦不見別眾生相。
論。此以何義至真如平等 釋曰。此顯自他同體所以。
【現代漢語翻譯】 現代漢語譯本 攝取如來清凈的功德，名為如來藏（Tathagatagarbha，如來所具有的覺悟本性）。
論：更進一步說，從真如（Tathata，事物的真實本性）到發起大慈大悲。 釋：上面闡明了本體和現象，下面彰顯了作用的廣大。其中分為兩部分：首先是總的說明，然後是分別解釋。總的說明中又有兩點：首先是針對果位舉出因地，然後是依照因地彰顯果位。最初的部分又包含三點：首先是彰顯發起作用的因，其次是由於慈悲而生起行動，最後是由於慈悲而立下誓願。這裡就是指最初的這一點。諸佛如來，這是說明能夠發起廣大作用的人。廣大的作用是佛所發起的。本在因地，這是說明最初發起廣大作用的時候，就是在凡夫地位發菩提心的時候。發起大慈大悲，這是彰顯發起廣大作用的因，由於大慈大悲才發起廣大的作用。
論：修習各種波羅蜜（Paramita，到達彼岸的方法），攝受教化眾生。 釋：這是因為慈悲而建立行動。有一種觀點認為，這兩句都是爲了彰顯利益他人。修習六度（六種修行方法，包括佈施、持戒、忍辱、精進、禪定、智慧）等是爲了攝受眾生。所以說用佈施來攝受貧窮的人等等。另一種觀點認為，不是這樣的，這與新的論點相違背。所以說修習各種波羅蜜和四攝法（佈施、愛語、利行、同事）的緣故。最初修習六度是自利的行為，後面的四攝法是說明利益他人的行為。還有一種觀點認為，不是這樣的，這與論的本意相違背。這裡說的是因為慈悲而生起各種行動，都具有自利和利他的意義。
論：立下廣大的誓願，直到未來無盡。 釋：這是因為慈悲心而立下誓願。盡欲等等，是廣大的誓願。不限等等，是長久的誓願。最初的部分又包含第一的誓願，說度脫眾生是因為有第一的心。
論：以看待一切眾生如己身，是爲了眾生的緣故。 釋：接下來闡明智慧，其中分為兩部分：首先是彰顯自他同體的智慧，然後解釋這種智慧的由來。這裡是最初的部分。以看待眾生如己身，是彰顯攝受他人如同自己一樣。而也不執取眾生的相，是說不見自身之外還有眾生。由於平等的智慧，所以看待眾生如同自己一樣，雖然希望度化眾生，但是也不見有 আলাদা的眾生的相。
論：這是用什麼意義來解釋真如的平等性呢？ 釋：這是彰顯自他同體的緣由。
【English Translation】 English version It embraces the pure merits of the Tathagata (如來，the 'Thus-Gone' or 'Thus-Come' one), and is named the Tathagatagarbha (如來藏, the womb or essence of the Tathagata).
Treatise: Furthermore, from Suchness (真如, the true nature of things) to the arising of great compassion. Explanation: The above clarifies the substance and characteristics, while the following reveals the greatness of its function. It is divided into two parts: first, a general explanation, and then a separate interpretation. The general explanation also has two aspects: first, it cites the cause based on the result, and then it manifests the result based on the cause. The initial part contains three points: first, it reveals the cause of arising function; second, it initiates action due to compassion; and third, it establishes vows due to compassion. This refers to the initial point. 'All Buddhas and Tathagatas' indicates the person who can initiate great function. The great function is initiated by the Buddha. 'Originally in the causal ground' indicates the time when the great function is first initiated, which is when one generates the aspiration for enlightenment in the position of an ordinary being. 'Generating great compassion' reveals the cause of initiating great function, as great function arises from great compassion.
Treatise: Cultivating all Paramitas (波羅蜜, perfections) to embrace and transform sentient beings. Explanation: This establishes action based on compassion. One view holds that both sentences manifest benefiting others. Cultivating the Six Perfections (六度, generosity, morality, patience, diligence, concentration, and wisdom) and so on is for embracing sentient beings. Therefore, it is said that one uses generosity to embrace the poor and so on. Another view holds that this is not the case, as it contradicts the new treatise. Therefore, it is said that one cultivates all perfections and the Four Embracing Dharmas (四攝, giving, kind speech, beneficial action, and cooperation). Initially, cultivating the Six Perfections is self-benefiting action, while the latter Four Embracing Dharmas explain benefiting others. Yet another view holds that this is not the case, as it contradicts the meaning of the treatise. It says that due to compassion, various actions arise, all of which have the meaning of benefiting both oneself and others.
Treatise: Establishing great vows until the exhaustion of the future. Explanation: This establishes vows based on the mind of compassion. 'Exhausting desires' and so on are vast vows. 'Without limit' and so on are long-lasting vows. The initial part also contains the foremost vow, saying that liberating sentient beings is because of having the foremost mind.
Treatise: Taking all sentient beings as oneself is for the sake of sentient beings. Explanation: Next, it clarifies wisdom, which is divided into two parts: first, it reveals the wisdom of self and others being of the same essence; and then it explains the origin of this wisdom. This is the initial part. 'Taking sentient beings as oneself' manifests embracing others as oneself. 'And also not grasping the characteristics of sentient beings' means not seeing sentient beings outside of oneself. Due to equal wisdom, one regards sentient beings as oneself, and although one wishes to liberate sentient beings, one does not see separate characteristics of sentient beings.
Treatise: With what meaning is the equality of Suchness (真如) explained? Explanation: This reveals the reason for self and others being of the same essence.
文中徴釋。此以何義者徴責自他無別所以。如實等者。約真如答顯其義意。自他同真無有別體。何得身外見有眾生。
論。以有如是至見本法身 釋曰。次牒因顯果。于中有二。初顯用體得明用相。此初也。以有如是大方便智者。牒前顯體之因。除滅無明見本法身者。舉因所顯之果。大方便者。即前行愿。體正名方。助道名便。智謂自他同真之智。以此悲智故無明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 釋曰。下明用相。于中有二。初明用深廣得明用無相。此初也。自然等者。顯用深也。即與等者。廣大也。妙用難測名不思議業。用相巨多名種種用。任運智用名自然有。是則依前法身之體。不待作意起難思用。由斯攝論斷此義云。如末尼天鼓無思成自事。種種佛事成常離思亦爾。既依真如起此妙用。故同真如遍一切也。
論。又亦無有至故說為用 釋曰。此明用無相也。此文三節。謂標徴釋用依體智。舉體即真故雖起用無相可得。佛具三身昞現用相。何故乃言無用相耶。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。如波即水。用而常寂。故說此身即是法身。唯如如智名法身等。故唯法身離施作等。雖真理妙智本來常湛。隨機感而
【現代漢語翻譯】 現代漢語譯本 文中徴釋（通過文中的提問來解釋）。這裡用什麼意義來提問，責問自他和他人沒有區別的原因？『如實等者（如實等等）』，通過真如來回答，顯明其中的意義。自己和他人共同具有真如，沒有不同的本體。怎麼能在自身之外看到有眾生？
論：以有如是至見本法身（憑藉具有這樣的大方便智慧，就能證見本來的法身）。釋曰：接下來依據原因來顯明結果。其中有兩點。首先顯明作用的本體，然後闡明作用的現象。這是第一點。『以有如是大方便智者（憑藉具有這樣的大方便智慧）』，依據前面所說的來顯明本體的原因。『除滅無明見本法身者（去除滅除無明，就能證見本來的法身）』，舉出原因所顯明的結果。『大方便者（大方便）』，就是前面所說的行愿。本體端正稱為『方』，輔助修道的稱為『便』。『智（智慧）』是指自己和他人共同具有真如的智慧。憑藉這種悲智，所以無明滅除，法身完全顯現。因此稱為『見本法身（證見本來的法身）』。
論：自然而有至遍一切處（自然而有，乃至遍及一切處）。釋曰：下面闡明作用的現象。其中有兩點。首先闡明作用的深刻和廣博，然後闡明作用的無相。這是第一點。『自然等者（自然等等）』，顯明作用的深刻。『即與等者（即與等等）』，顯明作用的廣大。妙用難以測度，稱為『不思議業（不可思議的業）』。作用的現象非常多，稱為『種種用（種種作用）』。任運的智慧作用，稱為『自然有（自然而有）』。這就是依據前面所說的法身本體，不需刻意造作，就能產生難以思議的作用。因此《攝大乘論》斷定這個意義說：『如同摩尼寶珠和天鼓，無需思慮就能成就自身的事情。種種佛事成就，常常遠離思慮也是這樣。』既然依據真如產生這種妙用，所以和真如一樣遍及一切處。
論：又亦無有至故說為用（又也沒有任何作為，所以說是作用）。釋曰：這裡闡明作用的無相。這段文字分為三個部分。分別是標示、提問和解釋，作用依賴於本體的智慧。舉出本體就是真如，所以即使產生作用也是無相的。佛具有三身，明顯地展現出作用的現象。為什麼卻說沒有作用的現象呢？如果廢棄了機緣感應，如來只是妙理和本智，是最殊勝真實的意義，更沒有應化和生滅等現象。只是隨順因緣而產生作用，作用就是無作用。如同波浪就是水，作用而常常寂靜。所以說這個身就是法身。只有如如智才稱為法身等等。所以只有法身遠離施作等等。雖然真理和妙智本來常常清澈湛然，但隨著機緣感應而。
【English Translation】 English version Textual inquiry and explanation. What is the meaning of this inquiry, questioning the reason why there is no difference between oneself and others? 'Suchness, etc. (如實等者)' answers by referring to Suchness (真如), revealing its meaning. Oneself and others share the same Suchness, without separate entities. How can one see sentient beings outside of oneself?
Treatise: 'Because of having such great expedient wisdom, one sees the original Dharmakaya (以有如是至見本法身).' Commentary: Next, it explains the result based on the cause. There are two points in this. First, it reveals the substance of the function, and then it clarifies the appearance of the function. This is the first point. 'Because of having such great expedient wisdom (以有如是大方便智者),' it refers to the previous statement to reveal the cause of the substance. 'Eliminating ignorance and seeing the original Dharmakaya (除滅無明見本法身者),' it cites the result revealed by the cause. 'Great expediency (大方便者)' refers to the previously mentioned practices and vows (行愿). The correct substance is called '方 (fang - method),' and assisting the path is called '便 (bian - convenience).' 'Wisdom (智)' refers to the wisdom that oneself and others share in Suchness. Because of this compassion and wisdom, ignorance is eliminated, and the Dharmakaya is fully revealed. Therefore, it is called 'seeing the original Dharmakaya (見本法身).'
Treatise: 'Naturally existing, even pervading all places (自然而有至遍一切處).' Commentary: Below, it clarifies the appearance of the function. There are two points in this. First, it clarifies the depth and breadth of the function, and then it clarifies the non-appearance of the function. This is the first point. 'Naturally, etc. (自然等者),' reveals the depth of the function. 'Immediately with, etc. (即與等者),' reveals the breadth of the function. The wonderful function is difficult to fathom, called 'inconceivable karma (不思議業).' The appearance of the function is very numerous, called 'various functions (種種用).' The effortless wisdom function is called 'naturally existing (自然有).' This is based on the substance of the Dharmakaya mentioned earlier, without deliberate effort, it can produce inconceivable functions. Therefore, the Saṃgraha (攝大乘論) concludes this meaning by saying: 'Like the Mani jewel and the heavenly drum, without thought, they accomplish their own affairs. The accomplishment of various Buddha-activities, constantly free from thought, is also like this.' Since this wonderful function arises based on Suchness, it pervades all places like Suchness.
Treatise: 'Moreover, there is also no action, therefore it is said to be function (又亦無有至故說為用).' Commentary: Here, it clarifies the non-appearance of the function. This passage has three sections. Namely, indication, inquiry, and explanation, the function relies on the wisdom of the substance. Citing the substance is Suchness, so even if a function arises, it is non-appearing. The Buddha has three bodies, clearly displaying the appearance of the function. Why then say that there is no appearance of the function? If the opportunities for interaction are abandoned, the Tathagata (如來) is only the wonderful principle and original wisdom, the most supreme and real meaning, and there are no phenomena such as response-bodies and arising-and-ceasing. It only follows conditions to produce function, and function is non-function. Like waves are water, functioning and constantly being still. Therefore, it is said that this body is the Dharmakaya. Only Suchness-wisdom is called Dharmakaya, etc. Therefore, only the Dharmakaya is free from giving and acting, etc. Although the true principle and wonderful wisdom are originally always clear and serene, they respond to opportunities.
應益用無邊。如水即波即寂常用。故隨眾生說為用等。
論。此用有二種 釋曰。次下別顯。于中有二。初標。后釋。此初也。
論。云何為二至盡知故 釋曰。下釋有二。初正顯用相。后問答釋疑。前中亦二。初直顯其義。後重牒分別。前中又二。先明應身。后顯報身。此初也。文中二節。初顯見粗色相。凡夫二乘而見佛者。依于分別事識見也。此識不知諸境唯心。執有外境而起分別。依此粗識分別佛身。但見應身粗色之相。不見報身微妙色相。故所見者名為應身。以不知下釋見粗所以。迷相唯心故云從外。謂佛外從兜率天來。又不達色離分齊。相謂佛色相。但丈六等迷分齊。色相無分齊。是故名為不盡知也。轉識現者。此有多釋。有義。轉識即是前七。謂前七識能起妄境。如於凈空見□花等。今由此識妄見佛身。故說依于轉識現也。以佛唯是第一義諦故。唯轉識妄所見耳。有義。前說其理不成。乃說無利他用故。本識亦能現妄境界。非唯前七名轉識。即是黎耶三細之中第二轉相。意顯佛身從本識起故。於三細隨舉其一。謂見佛者有因有緣。緣謂諸佛大悲願力。因謂眾生本識善種。以悲願緣擊發識種。以于本識變現佛身。余處約緣但說佛現報化色相。此唯就因故說依于轉識而現。有義。此說理未圓明。
【現代漢語翻譯】 現代漢語譯本 應益的作用是無邊無際的，就像水，既可以是波浪，也可以是平靜的狀態，這種作用是恒常不變的。因此，佛陀會根據不同眾生的根器和需求，施以不同的教化方式。
論：這種作用有兩種。 釋：接下來分別闡述。其中分為兩部分，首先是標明，然後是解釋。這裡是第一部分。
論：什麼是兩種作用？（因為凡夫和二乘人）不能完全瞭解佛的真實面貌。 釋：下面解釋這兩種作用。首先是直接顯現作用的相狀，然後通過問答來解釋疑惑。在第一部分中又分為兩部分，首先是闡明應身，然後是顯現報身。這裡是第一部分。文中分為兩個小節，首先是顯現所見的粗略色相。凡夫和二乘人所見到的佛，是基於分別事識而見到的。這種識並不知道一切境界都只是內心的顯現，而是執著于外在境界，從而產生分別。依靠這種粗略的識來分別佛身，只能見到應身的粗略色相，而無法見到報身微妙的色相。因此，他們所見到的被稱為應身。因為他們不瞭解（佛身）的本質，所以下面解釋他們所見到的粗略相狀的原因。他們迷惑于外在的表象，認為一切都來自於外在。例如，認為佛是從兜率天降臨的。他們也不明白色相是沒有界限的。他們認為佛的色相只有丈六金身等等，這是迷惑於色相的界限。實際上，色相是沒有界限的。因此，他們的見解是不完全的。『轉識現』，對此有多種解釋。一種觀點認為，轉識就是指前七識，即眼識、耳識、鼻識、舌識、身識、意識和末那識。這前七識能夠產生虛妄的境界，就像在清凈的虛空中看到幻花一樣。現在，由於這些識的虛妄作用，他們見到了佛身。因此，說他們是依靠轉識而見到佛身的。因為佛的真實本質是第一義諦，所以他們所見到的只是轉識虛妄的顯現。另一種觀點認為，前面的說法是不成立的，因為這樣就無法說明佛有利他的作用。本識（阿賴耶識）也能夠顯現虛妄的境界，並非只有前七識才能被稱為轉識。這裡指的是阿賴耶識的三細相中的第二轉相。意思是說，佛身是從本識產生的。在三細相中，隨便舉出一個來說明。意思是說，見到佛是有因有緣的。緣是指諸佛的大悲願力，因是指眾生本識中的善種子。以大悲願力的緣來激發本識中的種子，從而在本識中變現出佛身。其他地方是就緣來說，只說佛顯現報身和化身。這裡是就因來說，所以說依靠轉識而顯現。還有一種觀點認為，這種說法還不圓滿。
English version The function of responding to benefit is boundless, like water, which can be both waves and a state of tranquility, this function is constant and unchanging. Therefore, the Buddha teaches in different ways according to the different roots and needs of sentient beings.
Treatise: This function has two types. Explanation: Next, they are explained separately. There are two parts, first the marking, then the explanation. This is the first part.
Treatise: What are the two types of function? (Because ordinary people and those of the Two Vehicles) cannot fully understand the true appearance of the Buddha. Explanation: The following explains these two types of function. First, directly reveal the appearance of the function, and then explain the doubts through questions and answers. In the first part, there are also two parts, first clarifying the Nirmanakaya (應身), and then revealing the Sambhogakaya (報身). This is the first part. The text is divided into two sections, first showing the rough appearance seen. The Buddhas seen by ordinary people and those of the Two Vehicles are seen based on the discriminating consciousness (分別事識). This consciousness does not know that all realms are only manifestations of the mind, but clings to external realms, thus producing discrimination. Relying on this rough consciousness to distinguish the Buddha's body, they can only see the rough appearance of the Nirmanakaya, and cannot see the subtle appearance of the Sambhogakaya. Therefore, what they see is called the Nirmanakaya. Because they do not understand the essence (of the Buddha's body), the following explains the reason for the rough appearance they see. They are confused by the external appearance, thinking that everything comes from the outside. For example, thinking that the Buddha descended from Tushita Heaven (兜率天). They also do not understand that form has no boundaries. They think that the Buddha's form is only sixteen feet tall, etc., which is confusion about the boundaries of form. In fact, form has no boundaries. Therefore, their views are incomplete. 'Transformation consciousness manifests (轉識現)', there are many explanations for this. One view is that transformation consciousness refers to the first seven consciousnesses, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness. These first seven consciousnesses can produce false realms, just like seeing phantom flowers in the pure void. Now, due to the false actions of these consciousnesses, they see the Buddha's body. Therefore, it is said that they see the Buddha's body by relying on transformation consciousness. Because the true essence of the Buddha is the First Truth (第一義諦), what they see is only the false manifestation of transformation consciousness. Another view is that the previous statement is not valid, because in this way, it is impossible to explain the Buddha's beneficial actions for others. The Alaya consciousness (阿賴耶識) can also manifest false realms, not only the first seven consciousnesses can be called transformation consciousness. This refers to the second transformation aspect of the three subtle aspects of the Alaya consciousness. It means that the Buddha's body is produced from the Alaya consciousness. In the three subtle aspects, just give one example to illustrate. It means that seeing the Buddha has causes and conditions. The condition refers to the great compassion and vows of the Buddhas, and the cause refers to the good seeds in the Alaya consciousness of sentient beings. The condition of great compassion and vows stimulates the seeds in the Alaya consciousness, thereby transforming the Buddha's body in the Alaya consciousness. Other places are based on the condition, only saying that the Buddha manifests the Sambhogakaya and Nirmanakaya. Here it is based on the cause, so it is said that it manifests by relying on transformation consciousness. There is also a view that this statement is not yet complete.
【English Translation】 English translation line 1 English translation line 2
轉謂本識理即可然。見佛因緣依法相義。不顯真妄和合義故。此識既是真妄和合故。於此位說現佛身。欲顯真妄因緣現故。因謂眾生清凈真體。緣謂眾生無明妄念。眾生真心佛體無二。忘念迷故。是時真如但隨染相不顯凈用。由其本覺內熏無明令彼妄心而起厭求。有厭求故真用即現。厭求劣故用相即粗。厭求漸增。用相轉細。如是漸漸乃至心源無明既盡。厭求都息。始覺同本用還歸體平等。平等無二無別 何有報應色相可現。未至心源用相識中隨根顯現粗細之相。故說佛身轉識現也。若爾但是從真現佛。何故說言轉識現耶。答。以唯真如不能獨現故就和合說轉識現。謂隨流生死妄有功能。妄雖有功離真不立。若返流出纏真有功能。真雖有功離妄不顯。故真現佛必假妄緣。故就和合說其用耳。若爾乃是自心真用如何說言佛報化耶。答。眾生真心即諸佛體故。花嚴經依此頌云。若人慾求知三世一切佛。應當如是造諸如來不增減經。又作是說。法身即眾生。眾生即法身。法身眾生義一名異。既諸法身起報化用。何故不是眾生心耶。若爾心佛自作眾生。何故說言佛悲願力。答。即此真心是佛悲願。謂眾生心與佛無二。諸佛悲願既依真起故。亦即在眾生真心。眾生厭求。真用顯現。何得不是佛悲願耶。即是性起無緣大悲及即自體
【現代漢語翻譯】 現代漢語譯本 轉變所謂的本識，從理上來說是可行的。見到佛的因緣在於依照法相的意義，因為不彰顯真妄和合的意義。這個識既然是真妄和合的，因此在這個位置上說顯現佛身，是爲了彰顯真妄因緣的顯現。因指的是眾生清凈的真如本體，緣指的是眾生無明的妄念。眾生的真心與佛的本體沒有差別，因為妄念迷惑的緣故，這時真如只是隨著染相，不彰顯清凈的作用。由於本覺內在熏習無明，使得那些妄心生起厭離和追求。因為有厭離和追求的緣故，真如的作用就顯現出來。厭離和追求的力量弱，作用的相就粗糙；厭離和追求逐漸增強，作用的相就轉為精細。像這樣漸漸地乃至心源的無明完全消盡，厭離和追求全部止息，始覺與本覺相同，作用迴歸本體，平等而沒有差別。既然平等而沒有差別，哪裡還有報應的色相可以顯現？在沒有達到心源的作用相識中，隨著根顯現粗細的相，所以說佛身是轉變識而顯現的。如果這樣，只是從真如顯現佛，為什麼說轉變識顯現呢？回答：因為只有真如不能獨自顯現，所以就和合來說轉變識顯現。指的是隨著生死流轉，妄有功能。妄雖然有功用，離開真如就不能成立。如果返流出離纏縛，真如有功能，真如雖然有功用，離開妄念就不顯現。所以真如顯現佛必定憑藉妄念的因緣，所以就和合來說它的作用。如果這樣，乃是自心的真如作用，如何說是佛的報身和化身呢？回答：眾生的真心就是諸佛的本體。所以《華嚴經》依照這個偈頌說：『如果有人想要了解過去、現在、未來一切諸佛，應當像這樣造諸如來不增減經。』又這樣說：『法身就是眾生，眾生就是法身。法身和眾生的意義相同，只是名稱不同。』既然諸法身生起報身和化身的作用，為什麼不是眾生的心呢？如果這樣，心和佛自己作為眾生，為什麼說佛的悲願力呢？回答：就是這個真心是佛的悲願。指的是眾生的心與佛沒有差別，諸佛的悲願既然依靠真如而生起，也就存在於眾生的真心之中。眾生厭離和追求，真如的作用顯現，怎麼能說不是佛的悲願呢？這就是性起無緣大悲，以及自體。
【English Translation】 English version The transformation of the so-called root consciousness is logically feasible. Seeing the Buddha depends on the meaning of Dharmalakshana (characteristics of phenomena), because it does not reveal the meaning of the union of truth and falsehood. Since this consciousness is the union of truth and falsehood, the manifestation of the Buddha's body is spoken of at this stage to reveal the manifestation of the conditions of truth and falsehood. 'Cause' refers to the pure true nature of sentient beings, and 'condition' refers to the ignorant false thoughts of sentient beings. The true mind of sentient beings and the Buddha's essence are not different. Because of the delusion of false thoughts, at this time, the Tathata (suchness) only follows the defiled aspect and does not reveal its pure function. Because the innate enlightenment inwardly influences ignorance, it causes those false minds to arise with aversion and seeking. Because there is aversion and seeking, the function of the true nature manifests. If the aversion and seeking are weak, the aspect of the function is coarse; if the aversion and seeking gradually increase, the aspect of the function becomes refined. Gradually, in this way, until the ignorance at the source of the mind is completely exhausted, and all aversion and seeking cease, the initial enlightenment is the same as the original nature, and the function returns to the essence, which is equal and without difference. Since there is equality and no difference, how can there be any retributive forms that can manifest? Before reaching the aspect of function and consciousness at the source of the mind, the coarse and fine aspects manifest according to the roots, so it is said that the Buddha's body is manifested by the transformation of consciousness. If this is the case, and the Buddha is only manifested from the true nature, why is it said that the transformation of consciousness manifests? The answer is: because the true nature alone cannot manifest, so the transformation of consciousness is spoken of in terms of union. It refers to the fact that following the cycle of birth and death, falsehood has a function. Although falsehood has a function, it cannot be established without the true nature. If one reverses the flow and emerges from entanglement, the true nature has a function. Although the true nature has a function, it does not manifest without falsehood. Therefore, the true nature manifesting the Buddha must rely on the conditions of falsehood, so its function is spoken of in terms of union. If this is the case, it is the function of one's own mind's true nature, how can it be said to be the Reward Body (Sambhogakaya) and Manifestation Body (Nirmanakaya) of the Buddha? The answer is: the true mind of sentient beings is the essence of all Buddhas. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says according to this verse: 'If one wants to know all the Buddhas of the past, present, and future, one should create the Sutra of the Tathagatas without Increase or Decrease in this way.' It also says: 'The Dharmakaya (Dharma Body) is sentient beings, and sentient beings are the Dharmakaya. The meaning of Dharmakaya and sentient beings is the same, only the names are different.' Since all Dharmakayas give rise to the function of the Reward Body and Manifestation Body, why is it not the mind of sentient beings? If this is the case, and the mind and the Buddha themselves act as sentient beings, why is the compassionate vow power of the Buddha spoken of? The answer is: this very true mind is the compassionate vow of the Buddha. It refers to the fact that the mind of sentient beings is no different from the Buddha. Since the compassionate vows of all Buddhas arise from the true nature, they also exist within the true mind of sentient beings. Sentient beings have aversion and seeking, and the function of the true nature manifests, how can it be said that it is not the compassionate vow of the Buddha? This is the great compassion that arises from the nature without conditions, and it is the self-essence itself.
無障礙愿。若爾眾生無始有心何不早起用而滅無明耶。答。真熏無力未厭求故。若爾本覺既先來有。何不早熏令厭求耶。答。無明厚薄性不同故。因緣前後有互闕故。若爾真心即是佛者。寧說修因而得成耶。答。以本始覺有差別故。若約本覺隨染義邊說眾生心即名為佛。然其始覺亦□修生覺至心源平等一際。何有差別說從生耶。
論。二者依于至名為報身 釋曰。下顯報身。于中有三。初約識舉人明其所見。次顯依正二報之相。后結果由因釋顯報名。此初也。十解已上諸菩薩等轉彼業識成能見智。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。說無明力轉彼業識而成妄見。今由真熏轉彼業識成能見智故。說依業而見佛也。
論。身有無量至有無量好 釋曰。下顯報相。于中有二。初正報。后依報。此初也。身無分齊云無無量色。依身有相。相亦無邊。依相有好。好亦無盡。或青黃等色無無量故。一色之中無邊相故。一相之內無限好故。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 釋曰。顯依報言依果者。所依凈土。能依正報無有邊故。所住依果亦有無量大□花王眾所□等具足。凈土諸勝圓滿。是故復云種種
【現代漢語翻譯】 現代漢語譯本 無障礙愿：如果你們這些眾生從無始以來就有真心，為什麼不早點運用它來滅除無明呢？ 答：因為真如的熏習力量還不夠，還沒有厭離追求的緣故。 如果這樣，本覺既然先來就有了，為什麼不早點熏習使之厭離追求呢？ 答：因為無明的厚薄性質不同，因緣的前後也有互相缺失的緣故。 如果這樣，真心就是佛，為什麼還說要通過修行才能成就呢？ 答：因為本覺和始覺有差別。 如果從本覺隨順染污的意義來說，眾生心就叫做佛。然而，始覺也是通過修行而產生的覺悟，最終達到心源平等無二的境界。哪裡還有差別，又從哪裡產生呢？ 論：二者，依據至名為報身。 釋曰：下面闡釋報身。其中有三點：首先，從識的角度舉例說明菩薩所見；其次，闡釋依報和正報的相狀；最後，從因果關係解釋報身的名稱。這是第一點。十解以上的諸菩薩等，轉變他們的業識成為能見之智，就是依據這種智慧見到佛的報身。所以說依據業識而見。並非說業識就是能見。因為業識微細，不能見。之前說無明的力量轉變業識而產生妄見，現在因為真如的熏習轉變業識成為能見之智，所以說依據業而見佛。 論：身有無量至有無量好。 釋曰：下面闡釋報身的相狀。其中有二點：首先是正報，然後是依報。這是第一點。身體沒有邊際，所以說有無量的顏色。依據身體有相，相也沒有邊。依據相有莊嚴，莊嚴也沒有窮盡。或者青黃等顏色沒有無量，一種顏色之中有無邊的相，一個相之內有無限的莊嚴。相用來表彰功德，令人敬佩功德而憶念佛。莊嚴用來美化身體，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。 釋曰：闡釋依報，說依果是因為所依的凈土，能依的正報沒有邊際，所以所住的依果也有無量，如大蓮花王眾所圍繞等，具足凈土的各種殊勝圓滿。因此又說種種。
【English Translation】 English version The unobstructed vow: If you sentient beings have had the true mind since beginningless time, why not use it earlier to extinguish ignorance? Answer: Because the power of true perfuming is not strong enough, and there is no aversion to seeking. If so, since original enlightenment has existed from the beginning, why not perfuming it earlier to make it averse to seeking? Answer: Because the thickness and nature of ignorance are different, and the causes and conditions before and after are mutually lacking. If so, if the true mind is the Buddha, why say that it can be achieved through cultivation? Answer: Because there is a difference between original enlightenment and initial enlightenment. If we speak of the mind of sentient beings as the Buddha from the meaning of original enlightenment following defilement, then initial enlightenment is also an awakening produced through cultivation, ultimately reaching the state of equality and oneness of the source of mind. Where is there any difference, and from where does it arise? Treatise: Secondly, relying on the ultimate is called the Reward Body. Explanation: The following explains the Reward Body. There are three points: First, from the perspective of consciousness, examples are given to illustrate what Bodhisattvas see; second, the characteristics of the Adorned Land and the Reward Body are explained; and finally, the name of the Reward Body is explained from the relationship between cause and effect. This is the first point. The Bodhisattvas above the Tenth Understanding transform their karmic consciousness into the wisdom of seeing, and it is based on this wisdom that they see the Reward Body of the Buddha. Therefore, it is said to see based on karmic consciousness. It is not to say that karmic consciousness is the ability to see. Because karmic consciousness is subtle and cannot see. Previously, it was said that the power of ignorance transforms karmic consciousness and produces false views. Now, because the perfuming of true suchness transforms karmic consciousness into the wisdom of seeing, it is said to see the Buddha based on karma. Treatise: The body has immeasurable to have immeasurable goodness. Explanation: The following explains the characteristics of the Reward Body. There are two points: first, the Reward Body, and then the Adorned Land. This is the first point. The body has no boundaries, so it is said to have immeasurable colors. Based on the body, there are forms, and the forms are also boundless. Based on the forms, there are adornments, and the adornments are also endless. Or the colors such as blue and yellow are immeasurable, there are boundless forms in one color, and there are infinite adornments within one form. Forms are used to express merit, making people admire merit and remember the Buddha. Adornments are used to beautify the body, making people love and approach. Therefore, it is said that the Buddha's body has forms and adornments, etc. Treatise: The dwelling depends on the fruit to not be destroyed or lost. Explanation: Explaining the Adorned Land, saying that relying on the fruit is because the pure land on which it depends, and the Reward Body on which it depends, has no boundaries, so the dwelling also has immeasurable, such as being surrounded by the Great Lotus Flower King Assembly, etc., fully possessing all the supreme perfections of the pure land. Therefore, it is also said to be various.
莊嚴隨所示現皆真如。現無限量云無有邊。當無終極云不窮盡。互融無礙云無分齊。隨其業行所感何相。而所應者即皆常住。非如化土。所示現者三災實壞。惡人損失故言隨應□住枝等。
論。如是功德至為報身 釋曰。此結果由因釋報名也。如是依正功德報相無障無礙。不思議事皆因十度深行之熏。及由本覺不思議熏內外二因之所成就樂相圓滿故名為報。
論。複次凡夫至說為應身 釋曰。上直顯竟。次下重牒。于中有二。先應。后報。此初也。前說應身通凡所見。然其凡小所見既殊。今顯夢異重明應身。故言複次凡夫見等。二乘見佛是出世身阿羅漢身金人身等。凡夫見者六道不同。地獄見佛如黑象腳以色屬長者見三尺身。外道見為涂灰身等。又提謂等以人天德見為精神及天仙等。準此六道所見各殊。皆非出世相同苦諦。是故名為非受樂相。果不稱因。非外因報。但隨人現說之為應。
論。初發意菩薩至法身位故 釋曰。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。今簡比證重明報身。此文即顯地前見也。文中二節。初正明所見。依比觀門見真如理。是相似覺名少分見。異前十信故謂之深。異后真證故但云信。知彼等者。顯分見相。以見真如異凡小故。知佛
【現代漢語翻譯】 現代漢語譯本： 莊嚴的景象隨著眾生的根器和因緣而示現，這些示現都是真如（Tathata）的體現。這種示現沒有云翳遮蔽，沒有邊際，沒有終結，是無窮無盡的。相互融合，沒有阻礙，沒有界限。隨著眾生各自的業力和行為所感應到的不同形象，所應現的形象都是常住不變的，不像化土那樣，所示現的景象會因三災而毀壞，惡人也會遭受損失。所以說，隨著眾生的根器和因緣而應現，這些形象都是常住的。
論：這樣的功德是報身（Sambhogakaya）的果報。 釋：這是用結果來解釋報身的名稱。像這樣，依報和正報的功德，其報相沒有障礙，不可思議，都是因為十度（Paramita）深行的熏習，以及本覺（original enlightenment）不可思議的熏習，內外兩種原因成就了快樂圓滿的形象，所以稱為報身。
論：此外，凡夫所見到的佛，說是應身（Nirmanakaya）。 釋：上面是直接顯明，現在重新解釋。其中有應身和報身兩種。這是初應身。前面說應身是凡夫所能見到的。然而凡夫和小乘所見到的佛的形象各不相同，現在爲了顯明這種差異，重新說明應身。所以說『此外，凡夫見等』。二乘人見到的佛是出世身、阿羅漢身、金人身等。凡夫見到的佛，由於六道不同，地獄眾生見到的佛像黑象的腳，以顏色來區分，長者見到的佛是三尺身。外道見到的佛是涂灰身等。又如提謂等以人天之德，見佛為精神或天仙等。依照這些，六道眾生所見到的佛各不相同，都不是相同的苦諦，所以說不是受樂的形象，果不稱因，不是外因的報應，只是隨著眾生的根器而示現，所以稱為應身。
論：初發意的菩薩，乃至法身（Dharmakaya）位。 釋：下面顯明報身。其中有兩點：先說明地前所見，后說明地上所見。這是初地前所見。前面說明報身通於地前和地后，現在爲了簡別和驗證，重新說明報身。這段文字就是顯明地前所見。文中分為兩節：首先是正明所見，依靠比觀之門，見到真如理，是相似的覺悟，稱為少分見。不同於前面的十信位，所以稱為深。不同於後面的真證，所以只稱為信。『知彼等者』，是顯明分見之相。因為見到真如，不同於凡夫和小乘，所以知道佛
【English Translation】 English version: The solemn manifestations appear according to the faculties and conditions of sentient beings, and these manifestations are all expressions of Tathata (suchness). These manifestations are without cloud cover, without boundaries, and without end, being inexhaustible. They are mutually融通(integrated), without obstruction, and without limits. According to the different images perceived by sentient beings due to their respective karma and actions, the images that appear are all permanent and unchanging, unlike the transformed lands, where the manifested scenes are destroyed by the three calamities, and evil people suffer losses. Therefore, it is said that according to the faculties and conditions of sentient beings, these images are permanent.
Treatise: Such merit is the reward of the Sambhogakaya (reward body). Explanation: This explains the name of the reward body by its result. Like this, the merits of the environment and the being, their reward aspects are without obstruction, inconceivable, all because of the熏習(influence) of the profound practice of the ten Paramitas (perfections), and the熏習(influence) of the inconceivable original enlightenment, the inner and outer causes achieve the joyful and complete image, so it is called the reward body.
Treatise: Furthermore, the Buddha seen by ordinary people is said to be the Nirmanakaya (transformation body). Explanation: The above was a direct explanation, now it is re-explained. Among them are two types: Nirmanakaya and Sambhogakaya. This is the first Nirmanakaya. The previous said that the Nirmanakaya can be seen by ordinary people. However, the images of the Buddha seen by ordinary people and the Hinayana are different. Now, in order to clarify this difference, the Nirmanakaya is re-explained. Therefore, it is said 'Furthermore, the Buddha seen by ordinary people, etc.' The Buddha seen by the two vehicles is the body of 出世(transcendence), the body of an Arhat, the body of a golden man, etc. The Buddha seen by ordinary people, due to the different six realms, the Buddha seen by beings in hell is like the foot of a black elephant, distinguished by color, the Buddha seen by elders is a three-foot body. The Buddha seen by heretics is a body smeared with ashes, etc. Also, like 提謂(name of a person) etc., with the virtues of humans and gods, see the Buddha as spirit or celestial beings, etc. According to these, the Buddha seen by beings in the six realms are different, and they are not the same苦諦(suffering truth), so it is said that it is not an image of receiving joy, the result does not match the cause, it is not the reward of external causes, but only appears according to the faculties of sentient beings, so it is called the Nirmanakaya.
Treatise: The Bodhisattva who has just aroused the intention, up to the Dharmakaya (dharma body) position. Explanation: The following clarifies the Sambhogakaya. There are two points: first, explain what is seen before the ground, and then explain what is seen on the ground. This is the first, what is seen before the ground. The previous explained that the Sambhogakaya is common to before and after the ground, now in order to distinguish and verify, the Sambhogakaya is re-explained. This passage clarifies what is seen before the ground. The text is divided into two sections: first, the 正明(direct explanation) of what is seen, relying on the gate of 比觀(comparison and observation), seeing the truth of Tathata, is a similar awakening, called 少分見(seeing a small part). Different from the previous ten faith positions, so it is called deep. Different from the later true proof, so it is only called faith. '知彼等者(knowing those etc.)', is to clarify the aspect of 分見(partial seeing). Because seeing Tathata is different from ordinary people and the Hinayana, so knowing the Buddha
身土無來去等。唯依心現釋。無來去妄心故。有來無所來。從妄惑故無智無所至。不離真如釋離分齊 既彼色相不離真故。皆等真如無分齊也。此說地前所見報身。攝論等說地上見者。彼約地上親證真如得證相應成就處說。今就地前少分見真比觀相應少分見說。既非真見。與彼無違。但異凡小心外取佛故。約唯心少分顯見。然此菩薩猶分別者。此即簡異地上菩薩。以依觀而得深解。未證真故有分別也。
論。若得凈心至違相見故 釋曰。此顯地上所見。文中三答。初明見勝。用相過前故云微妙。隨位漸增故云轉勝。非但異前所見轉勝。而於地地見亦轉增。乃至已下次明見極。有義。此中見究竟者至金剛。後用即歸體窮其源故云見究竟。有義。此釋深為不可業相。若盡更無見相。云何而言見之究竟。應言究竟窮極之義。盡地菩薩見佛報身。身相之極名見究竟。金剛後心更不見故。若離已下此明見妄。謂離業識即名為佛。諸佛唯是真如法身無有彼此色相可見故。此業識妄有所見。若離業識則無見也。若爾何用起現識耶。以于業識有色相故。答。據說前後言業相。初非業相時未有現相。但就本識隨一而說。如依業識生滅相示。豈示性德唯業識耶。若無業識即無轉現。隨現色相故現色功。通業轉現非獨現識。由此諸德說
【現代漢語翻譯】 現代漢語譯本 身土沒有來去等等的分別。只是依據心識的顯現來解釋。因為沒有來去的虛妄心，所以說有來而無所來。由於虛妄迷惑的緣故，沒有智慧也沒有所到達之處。不離真如來解釋不離分別的界限，既然那些色相不離真如的緣故，都等同於真如而沒有分別的界限。這裡說的是地上菩薩之前所見到的報身（Sambhogakāya，為獲得佛果的菩薩所顯現的莊嚴身）。《攝大乘論》等論典所說地上菩薩所見到的報身，是就地上菩薩親證真如（Tathātā，事物的真實如是之性）而獲得與證悟相應的成就處所說的。現在就地上菩薩之前少分見到真如，並以比量觀察相應而少分見到報身來說。既然不是真正的見，與《攝大乘論》等論典的說法沒有衝突。只是不同於凡夫的小心外求佛，所以就唯心（Citta-mātra，唯有心識，沒有心識之外的客觀實在）的少分來顯現見解。然而這位菩薩仍然有分別，這是爲了區別于地上菩薩。因為依靠觀行而獲得深刻的理解，但還沒有證得真如的緣故，所以有分別。
論：如果得到清凈心，乃至見到違背的景象的緣故。 釋：這裡顯示地上菩薩所見到的景象。文中分為三個方面來回答。首先說明見解的殊勝，因為（報身）的相狀超過之前的緣故，所以說微妙。隨著菩薩果位的逐漸提升而逐漸增加的緣故，所以說轉勝。不僅僅不同於之前所見到的（報身）而轉為殊勝，而且在每一地所見到的（報身）也逐漸增加，乃至已下文說明見解的極致。有一種觀點認為，這裡所說的見到究竟，是指到金剛喻定（Vajropama-samādhi，一種堅固如金剛的禪定）之後。後面的作用就歸於本體，窮盡其根源的緣故，所以說見到究竟。有一種觀點認為，這種解釋非常深刻，不是不可思議的業相。如果窮盡了就沒有見相，怎麼能說見到究竟呢？應該說究竟是窮盡窮極的意思。盡地的菩薩見到佛的報身，身相的極致名為見到究竟。金剛喻定之後的心不再見到（報身）的緣故。若離已下文說明見解的虛妄。所謂離開業識（Karma-vijñāna，與行為或業力相關的意識）就稱為佛。諸佛唯是真如法身（Dharmakāya，佛的法性之身），沒有彼此的色相可見的緣故。這種業識是虛妄的，所以有所見。如果離開業識就沒有見解了。如果這樣，為什麼還要生起現識（Vartamāna-vijñāna，當下的意識）呢？因為在業識中有色相的緣故。回答說，這是就前後來說業相。最初沒有業相的時候，還沒有現相。只是就本識（Mūla-vijñāna，根本識）隨著一個（業識）來說。如依靠業識的生滅相來顯示。難道顯示自性功德的只有業識嗎？如果沒有業識就沒有轉變顯現。隨著顯現的色相的緣故，顯現色相的功用。貫通業識的轉變顯現，不是隻有現識。由此說明諸種功德。
【English Translation】 English version Body and land have no coming and going, etc. They are only explained based on the manifestation of the mind. Because there is no deluded mind of coming and going, it is said that there is coming but nothing comes from. Because of delusion and confusion, there is no wisdom and nothing to reach. Explaining 'not departing from Suchness' means not departing from the limits of distinction. Since those forms and appearances do not depart from Suchness, they are all equal to Suchness and have no limits of distinction. This refers to the Sambhogakāya (enjoyment body, the body of bliss) seen before reaching the Bhumi (stages of a Bodhisattva's path). The Saṃgrahaṇī and other texts say that those on the Bhumis see it, which refers to the place where those on the Bhumis directly realize Suchness (Tathātā, the thusness or suchness of reality) and attain corresponding accomplishments. Now, it refers to seeing Suchness in a small part before reaching the Bhumis, and seeing the corresponding small part through comparative observation. Since it is not a true seeing, there is no contradiction with those texts. It is only different from ordinary people who seek the Buddha externally with a small mind, so it reveals the seeing of a small part of the mind-only (Citta-mātra, mind-only or consciousness-only). However, this Bodhisattva still has distinctions, which is to distinguish them from Bodhisattvas on the Bhumis. Because they rely on observation to gain deep understanding, but have not yet realized Suchness, they still have distinctions.
Treatise: If one attains a pure mind, even seeing contradictory appearances. Explanation: This reveals what is seen by Bodhisattvas on the Bhumis. There are three aspects in the text to answer. First, it explains the superiority of the seeing, because the appearance (of the Sambhogakāya) surpasses the previous ones, so it is said to be subtle. Because it gradually increases with the gradual increase of the Bodhisattva's stages, it is said to be increasingly superior. Not only is it different from the previously seen (Sambhogakāya) and becomes superior, but the (Sambhogakāya) seen on each Bhumi also gradually increases, and even the following text explains the ultimate of seeing. One view is that the so-called seeing the ultimate here refers to after the Vajropama-samādhi (diamond-like samadhi, a state of concentration as firm as a diamond). The later function returns to the essence, exhausting its source, so it is said to see the ultimate. Another view is that this explanation is very profound and not an inconceivable karmic appearance. If it is exhausted, there will be no seeing appearance, so how can it be said to see the ultimate? It should be said that the ultimate means exhausting and reaching the extreme. The Bodhisattvas of the final Bhumi see the Sambhogakāya of the Buddha, and the extreme of the body appearance is called seeing the ultimate. Because the mind after the Vajropama-samādhi no longer sees (the Sambhogakāya). The text 'If departing' below explains the delusion of seeing. So-called departing from Karma-vijñāna (karmic consciousness, the consciousness associated with actions or karma) is called Buddha. All Buddhas are only the Dharmakāya (dharma body, the body of the dharma nature) of Suchness, and there are no mutual forms and appearances to be seen. This Karma-vijñāna is deluded, so there is something seen. If there is no Karma-vijñāna, there is no seeing. If so, why generate Vartamāna-vijñāna (present consciousness, the current consciousness)? Because there are forms and appearances in Karma-vijñāna. The answer is that this refers to the karmic appearance in terms of before and after. When there was no karmic appearance at the beginning, there was no present appearance. It is only explained in terms of the Mūla-vijñāna (root consciousness, the fundamental consciousness) following one (Karma-vijñāna). For example, it is shown by relying on the arising and ceasing appearance of Karma-vijñāna. Does only Karma-vijñāna show the merits of self-nature? If there is no Karma-vijñāna, there will be no transformation and manifestation. Because of the manifested forms and appearances, the function of manifesting forms and appearances. It connects the transformation and manifestation of Karma-vijñāna, not only the present consciousness. From this, various merits are explained.
轉本識成圓鏡智作佛體等。
論。問曰若諸至能現色相 釋曰。上明用相。次顯釋疑。于中問答。此初也。若謂法身無色相者。云何能現報化色相。
論。答曰即此至能現於色 釋曰。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象之體。故能現色。豈不適言無有色相。是法身亦非色體空。是色體能現色邪。若佛與菩薩法身無別。菩薩所見依體而起。既即不離諸佛法身。故是報化色象之體。若此法身非色體者。而亦不得法身名故。故此法身亦色非色無色不色。能現諸色而無有色。由此法身應廣分別。然今且以四門辨之。釋名。辨體。出因。顯業。初釋名者。略有四義。法是軌持義。身是依止義。即法為身故名法身。法謂功德。身謂理體。法之身故名為法身。法謂真理。身謂眾德。法有此身名為法身。法謂法。身謂聚舉。即眾德聚故名法身。此四諦融同在一體故。一法身具此四義。言辨體者。略顯六種。或唯真如為法身體。以一切法唯一真真故。故佛地說唯以所照清凈法界而為法身。解四智等屬報化故。或復兼以智為體性。以佛法身有大智故。無性攝論說。以無垢無掛礙智為法身故。經及梁攝說。唯有如如及如如智獨存名法身故。此即五法總屬法身。
【現代漢語翻譯】 現代漢語譯本 將轉變根本意識所成就的圓鏡智，作為佛的法身等同看待。
論：問：如果各種至高的能力能夠顯現色相，那麼… 釋：上面說明了作用的方面，接下來解釋疑問。其中有問答。這是開始。如果認為法身沒有色相，那麼如何能夠顯現報身和化身的色相呢？
論：答：就是這個…能夠顯現色相 釋：下面的回答分為兩部分。首先解釋法身能夠顯現，然後解釋所顯現的色。前一部分也分為兩部分。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色相的本體，所以能夠顯現色。難道不是說沒有色相嗎？這個法身既不是色體，也不是空。是色體能夠顯現色嗎？如果佛和菩薩的法身沒有區別，菩薩所見到的依本體而生起。既然不離諸佛的法身，所以是報身和化身色相的本體。如果這個法身不是色體，那麼也不能稱為法身。所以這個法身既是色，又非色，無色，又不非色。能夠顯現各種色相而沒有固定的色相。由此法身應該廣泛地分別說明。現在暫且用四門來辨別它：解釋名稱、辨別本體、闡述原因、顯現作用。首先解釋名稱，大概有四種含義。『法』是軌範和保持的意思，『身』是依靠和止息的意思。以法為身，所以叫做『法身』。『法』指功德，『身』指理體。法的身，所以叫做『法身』。『法』指真理，『身』指眾德。法具有這個身，叫做『法身』。『法』指法則，『身』指聚集。即眾德聚集，所以叫做『法身』。這四種真諦融合在一體，所以一個法身具備這四種含義。說到辨別本體，大概顯現六種。或者只有真如（Tathata）作為法身的本體，因為一切法唯一真實。所以佛經上說，只以所照的清凈法界作為法身。解釋四智等屬於報身和化身。或者兼以智慧作為本體，因為佛的法身有大智慧。無性《攝論》（Asanga's Compendium of Determinations）說，以無垢無掛礙的智慧作為法身。經書和梁朝的《攝論》（Compendium of Determinations）說，只有如如（Tathata）和如如智（Tathata-jnana）獨自存在才叫做法身。這就是五法總歸屬於法身。
【English Translation】 English version To regard the transformed fundamental consciousness, which achieves Perfect Mirror Wisdom (Adarsa-jnana), as the Dharmakaya (Dharmakaya) of the Buddha, and so on.
Treatise: Question: If all supreme abilities can manifest forms and appearances... Explanation: The above explains the aspect of function, and next explains the doubts. Among them are questions and answers. This is the beginning. If it is thought that the Dharmakaya (Dharmakaya) has no form or appearance, how can it manifest the forms and appearances of the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya)?
Treatise: Answer: It is this...that can manifest forms and appearances. Explanation: The following answer is divided into two parts. First, explain that the Dharmakaya (Dharmakaya) can manifest, and then explain the manifested form. The first part is also divided into two parts. First, summarize, then separately accomplish. This is the beginning. It means that the Dharmakaya (Dharmakaya) is the substance of the Reward Body (Sambhogakaya) and the Manifestation Body's (Nirmanakaya) forms and appearances, so it can manifest form. Isn't it said that there is no form or appearance? This Dharmakaya (Dharmakaya) is neither the substance of form nor emptiness. Is it the substance of form that can manifest form? If there is no difference between the Dharmakaya (Dharmakaya) of the Buddha and the Bodhisattva, what the Bodhisattva sees arises from the substance. Since it is inseparable from the Dharmakaya (Dharmakaya) of all Buddhas, it is the substance of the Reward Body (Sambhogakaya) and the Manifestation Body's (Nirmanakaya) forms and appearances. If this Dharmakaya (Dharmakaya) is not the substance of form, then it cannot be called Dharmakaya (Dharmakaya). Therefore, this Dharmakaya (Dharmakaya) is both form and non-form, neither form nor non-non-form. It can manifest all kinds of forms and appearances without a fixed form. Therefore, this Dharmakaya (Dharmakaya) should be widely explained. Now, let's temporarily distinguish it with four doors: explaining the name, distinguishing the substance, explaining the cause, and manifesting the function. First, explain the name, there are roughly four meanings. 'Dharma' is the meaning of norm and maintenance, 'Kaya' is the meaning of reliance and cessation. Taking Dharma as the body, so it is called 'Dharmakaya (Dharmakaya)'. 'Dharma' refers to merit, 'Kaya' refers to the principle of substance. The body of Dharma, so it is called 'Dharmakaya (Dharmakaya)'. 'Dharma' refers to truth, 'Kaya' refers to all virtues. Dharma has this body, so it is called 'Dharmakaya (Dharmakaya)'. 'Dharma' refers to law, 'Kaya' refers to gathering. That is, the gathering of all virtues, so it is called 'Dharmakaya (Dharmakaya)'. These four noble truths are integrated into one, so one Dharmakaya (Dharmakaya) possesses these four meanings. Speaking of distinguishing the substance, roughly revealing six kinds. Or only Suchness (Tathata) is the substance of the Dharmakaya (Dharmakaya), because all dharmas are uniquely true. Therefore, the sutra says that only the pure Dharma Realm illuminated is taken as the Dharmakaya (Dharmakaya). Explaining the Four Wisdoms, etc., belongs to the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya). Or also combine wisdom as the substance, because the Buddha's Dharmakaya (Dharmakaya) has great wisdom. Asanga's Compendium of Determinations says that the Dharmakaya (Dharmakaya) is taken as the stainless and unhindered wisdom. The sutras and Liang Dynasty's Compendium of Determinations say that only Suchness (Tathata) and Suchness-jnana (Tathata-jnana) exist alone are called Dharmakaya (Dharmakaya). This is the five dharmas are generally attributed to the Dharmakaya (Dharmakaya).
或兼眾德為法身體。說佛法身具諸德故。大慈悲等修生功德無不皆是證理而成。融攝無礙皆即真故。或兼相好為法身體。說以相好嚴法身故。攝論依此說。諸相好以三義故皆屬法身相即也。故歸理法身智所起故。屬智法身自是德法體聚法身。或通世間皆為法身。眾生及器無非佛故。自他非身。身語業化遍六塵起諸化事故。一大法身具足十佛。十佛遍攝二世間故。或總前五混融無礙交徹相攝。境智相即事理镕融。一即一切一切即一。泯然無別合為一體以為法身。是謂如來無礙自在圓滿具足法體義。言出因者。或唯了因為因照現本有真德法故。或兼生因為因。產生順起勝功德故。或合二因為因。生了二果無別體故。或總兼果為因。應機現用為苦果故。言業用者。亦有四義。或自開覺。依理髮生諸觀智故。或他開覺智。報化諸妙用故。或俱開覺。理智镕融無別體故。或遍開覺。遍諸坐處起勝故。用既此法身。有如是名。具如是體。依如是因起如是用。故能遍作無礙自在一切境界。豈無色相而別見耶。且依一相而作是說。前遍諸教顯六體義。今約出纏體相二大能起用大報化色相。故說法身名色體也。
論。所謂從本至遍一切處 釋曰。此別成也。文中總別有其三節。謂從本來色心不二者。總標所現色不異心。謂從因本至
【現代漢語翻譯】 現代漢語譯本 或兼眾德為法身體（Dharmakāya）。這是因為佛的法身具備各種功德。例如，大慈悲等由修行而生的功德，無一不是證悟真理后成就的。這些功德融合無礙，都與真理本體無二無別。或兼相好（lakṣaṇa-vyañjana）為法身體。這是因為用殊勝的相好來莊嚴法身。《攝大乘論》依據此觀點說，諸相好以三種意義來說都屬於法身，即相即是法身。因此，歸根結底，法身是由智慧所生起的，屬於智法身，本身就是功德法體的聚集，是體聚法身。或將世間一切都視為法身。因為眾生和器世間無一不是佛性的顯現。自他之分並非真實存在，法身的化現遍及六塵（ṣaḍviṣaya），從而產生各種化現之事。一大法身具足十佛（Daśabuddha）。十佛遍攝二世間（lokadvaya）。或將前五種觀點總合起來，混融無礙，交徹相攝。境界與智慧相互融合，事相與理體相互镕融。一即一切，一切即一，泯然無別，合為一體，以此作為法身。這就是如來無礙自在、圓滿具足的法體之義。說到『因』，或者僅僅以了因（jñāna-hetu）為因，因爲了因能照亮顯現本有的真實功德法。或者兼以生因（utpāda-hetu）為因，因為生因能產生順應和生起殊勝的功德。或者將了因和生因合二為一作為因，因爲了因和生因所生的兩種果沒有不同的本體。或者總括兼顧果作為因，因為應機示現的用是苦果。說到『業用』，也有四種意義。或者自身開悟，因為依理而生起各種觀智。或者使他人開悟，因為智法身能示現報身和化身的各種妙用。或者自他共同開悟，因為理與智相互镕融，沒有不同的本體。或者普遍開悟，因為在各個坐處都能生起殊勝的功用。既然此法身具有這樣的名稱，具備這樣的本體，依據這樣的因，生起這樣的用，所以能夠普遍地創造無礙自在的一切境界。難道沒有色相而能另外見到嗎？這裡且依據一相而作這樣的解說。前面普遍地在各種教義中闡明了六種體性的意義，現在依據脫離纏縛的體相二大，能夠生起用大，以及報身和化身的色相，所以說法身名為色體。 論：所謂從本至遍一切處 釋曰：這是分別成就。文中總說和別說有三個部分。所謂『從本來色心不二』，是總標所現的色不異於心。所謂『從因本至……』
【English Translation】 English version Or it combines all virtues to form the Dharmakāya (法身體). This is because the Buddha's Dharmakāya possesses all kinds of virtues. For example, great compassion and other merits arising from practice are all achieved after realizing the truth. These merits are fused together without obstruction and are no different from the essence of truth. Or it combines the lakṣaṇa-vyañjana (相好) to form the Dharmakāya. This is because the excellent lakṣaṇa-vyañjana are used to adorn the Dharmakāya. The Mahāyānasaṃgraha (攝大乘論) says based on this view that all lakṣaṇa-vyañjana belong to the Dharmakāya in three senses, that is, the lakṣaṇa-vyañjana are the Dharmakāya. Therefore, ultimately, the Dharmakāya is produced by wisdom, belongs to the Jñāna-dharmakāya (智法身), and is itself an aggregation of meritorious Dharmas, the essence of the Tattvadharmakāya (體聚法身). Or it regards everything in the world as the Dharmakāya. Because all sentient beings and the world are manifestations of Buddhahood. The distinction between self and others is not real, and the manifestations of the Dharmakāya pervade the six sense objects (ṣaḍviṣaya), thus producing various manifestations. One great Dharmakāya possesses the Ten Buddhas (Daśabuddha). The Ten Buddhas pervade the two worlds (lokadvaya). Or it combines the previous five views, blending together without obstruction, interpenetrating and embracing each other. The realm and wisdom merge with each other, and phenomena and principle are fused together. One is all, and all is one, without any difference, combined into one body as the Dharmakāya. This is the meaning of the Tathāgata's unobstructed, free, perfect, and complete Dharmakāya. Speaking of 'cause', it is either only the Jñāna-hetu (了因) as the cause, because the Jñāna-hetu can illuminate and manifest the inherent true meritorious Dharma. Or it also takes the Utpāda-hetu (生因) as the cause, because the Utpāda-hetu can generate and arise excellent merits. Or it combines the Jñāna-hetu and the Utpāda-hetu as the cause, because the two fruits produced by the Jñāna-hetu and the Utpāda-hetu have no different essence. Or it comprehensively considers the fruit as the cause, because the expedient manifestation of use is the fruit of suffering. Speaking of 'karmic function', there are also four meanings. Either self-enlightenment, because various contemplative wisdoms arise according to principle. Or to enlighten others, because the Jñāna-dharmakāya can manifest the various wonderful functions of the Sambhogakāya and Nirmāṇakāya. Or self and others are enlightened together, because principle and wisdom merge with each other and have no different essence. Or universal enlightenment, because excellent functions can arise in every seat. Since this Dharmakāya has such a name, possesses such an essence, relies on such a cause, and arises such a function, it can universally create all unobstructed and free realms. Is it possible to see it separately without form? Here, let us make this explanation based on one aspect. Earlier, the meaning of the six natures was universally explained in various teachings. Now, based on the two great aspects of the body and form that are free from entanglement, which can generate great functions, as well as the Sambhogakāya and Nirmāṇakāya's forms, it is said that the Dharmakāya is named the form of the body. Treatise: 'So-called from the origin to pervading all places' Commentary: This is a separate accomplishment. There are three parts in the text: general statement and specific statement. The so-called 'from the beginning, form and mind are not two' is a general statement that the manifested form is not different from the mind. The so-called 'from the root cause to...'
果以來據異而言色心不二。既因中色以心為體故。報化色不異真心。如水起波波性即水。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。如波即濕波儘是水。故新論云。以色本性智心自性說名智身。以智性即色等者。明心即色顯前不二。以本覺智真心自性名是報化色之體故。說此心智名為法身。報化色法依止體故。故新論云。以心本性即色自性說名法身。遍一切處有其二義。謂此智性即色體故法身遍於一切色處。如水遍在一切波中。又謂。法身遍一切故所現色相亦遍一切。如波隨水亦遍一切。故新論云。依於法身所現色身遍一切處。
論。所現之色至而不相妨 釋曰。自下重明所現之色。于中有二。初明所現無礙。后明所現難思。此初也。所現之色無分齊者此礙。以其法身無礙常遍故。此所現報化色相望無間斷。橫無分根。新論說為無間。無分故無分齊。通二義也。謂心能示十方等者。顯無礙相。此中應言。隨十方世界無量菩薩心身無量報身無量莊嚴土各各差別。以文倒故似為示現菩薩之身 義即不爾。即隨十地菩薩所見示現無量他受用身無量莊嚴他受用土。隨其所見各各差別。皆無分齊而不相妨者。顯無礙義。隨一一地所見。報身皆遍法界
【現代漢語翻譯】 現代漢語譯本： 從『果』的角度來看，依據不同的觀點，『色』（物質現象）和『心』（精神現象）並非二元對立。既然在『因』中，『色』以『心』為本體，那麼報身（Buddha's reward body）和化身（Buddha's transformation body）的『色』與真心（true mind）沒有區別，就像水產生波浪，波浪的性質就是水。『以色性即智等者』，說明『色』就是『心』，彰顯了前述的『不二』。因為報身和化身的『色』的本性就是本覺（original enlightenment）的心智性。並且報身和化身整體就是智慧，『色』相完全消失，只說是智身（wisdom body），就像波浪就是濕性，波浪消失就是水。所以《新論》說：『以色的本性、智的心自性，說名為智身。』『以智性即色等者』，說明『心』就是『色』，彰顯了前述的『不二』。因為本覺的智、真心的自性，名為報身和化身的『色』的本體。說這個心智名為法身（Dharmakaya），因為報身和化身的『色』法依止於這個本體。所以《新論》說：『以心的本性就是色的自性，說名為法身。』『遍一切處』有兩個含義：一是說這個智性就是『色』的本體，所以法身遍於一切『色』處，就像水遍在一切波浪中。二是說法身遍一切處，所以顯現的『色』相也遍一切處，就像波浪隨著水也遍一切處。所以《新論》說：『依於法身所現的色身遍一切處。』
論：所現之色至而不相妨 釋曰：下面再次闡明所顯現的『色』。其中有兩點：一是說明所顯現的沒有障礙，二是說明所顯現的難以思議。這是第一點。所顯現的『色』沒有分界，這就是障礙。因為法身沒有障礙，恒常周遍，所以所顯現的報身和化身的『色』相，橫向上沒有間斷，橫向上沒有分界。新論說為『無間』、『無分』，所以沒有分界。『通二義也』，包含兩種含義。『謂心能示十方等者』，彰顯沒有障礙的相。這裡應該說：隨著十方世界無量的菩薩的心身、無量的報身、無量的莊嚴國土，各自有差別。因為文句顛倒，好像是示現菩薩之身，意義並非如此。而是隨著十地菩薩所見，示現無量他受用身（Sambhogakaya）、無量莊嚴他受用土（Pure Land）。隨著他們所見到的，各自有差別，都沒有分界而不互相妨礙，彰顯沒有障礙的意義。隨著每一地所見，報身都遍佈法界（Dharmadhatu）。
【English Translation】 English version: From the perspective of 'result,' based on different viewpoints, 'rupa' (matter) and 'citta' (mind) are not dualistic. Since in the 'cause,' 'rupa' takes 'citta' as its essence, the 'rupa' of Sambhogakaya (Buddha's reward body) and Nirmanakaya (Buddha's transformation body) is not different from the true mind (true mind), just as waves arise from water, and the nature of waves is water. 'By saying that the nature of rupa is identical to wisdom,' it explains that 'rupa' is 'citta,' revealing the aforementioned 'non-duality.' Because the nature of the 'rupa' of Sambhogakaya and Nirmanakaya is the mind-nature of original enlightenment (original enlightenment). And the Sambhogakaya and Nirmanakaya as a whole are wisdom, the 'rupa' appearance completely disappears, and it is only called wisdom body (wisdom body), just as waves are wet, and the disappearance of waves is water. Therefore, the 'New Treatise' says: 'By the nature of rupa, the self-nature of the mind of wisdom, it is called the wisdom body.' 'By saying that the nature of wisdom is identical to rupa,' it explains that 'citta' is 'rupa,' revealing the aforementioned 'non-duality.' Because the wisdom of original enlightenment, the self-nature of the true mind, is called the essence of the 'rupa' of Sambhogakaya and Nirmanakaya. This mind-wisdom is called Dharmakaya (Dharmakaya), because the 'rupa' dharma of Sambhogakaya and Nirmanakaya relies on this essence. Therefore, the 'New Treatise' says: 'By the nature of the mind being the self-nature of rupa, it is called Dharmakaya.' 'Pervading all places' has two meanings: one is that this wisdom-nature is the essence of 'rupa,' so the Dharmakaya pervades all 'rupa' places, just as water pervades all waves. The other is that the Dharmakaya pervades all places, so the manifested 'rupa' appearance also pervades all places, just as waves also pervade all places with water. Therefore, the 'New Treatise' says: 'The rupa body manifested based on the Dharmakaya pervades all places.'
Treatise: The manifested rupa arrives without obstructing each other. Explanation: Below, it further clarifies the manifested 'rupa.' There are two points: one is to explain that the manifested is unobstructed, and the other is to explain that the manifested is inconceivable. This is the first point. The manifested 'rupa' has no boundaries, which is the obstruction. Because the Dharmakaya is unobstructed and constantly pervasive, the manifested 'rupa' appearances of Sambhogakaya and Nirmanakaya have no interruption horizontally and no boundaries horizontally. The 'New Treatise' says 'uninterrupted' and 'undivided,' so there are no boundaries. 'Encompassing two meanings,' it includes two meanings. 'Saying that the mind can show the ten directions, etc.,' it reveals the aspect of no obstruction. Here it should be said: Along with the countless Bodhisattvas' minds and bodies, countless Sambhogakayas, and countless adorned lands in the ten directions, each has differences. Because the sentence is inverted, it seems to be showing the body of the Bodhisattva, but the meaning is not like that. Rather, along with what the Bodhisattvas of the ten Bhumis (ten grounds) see, it shows countless Sambhogakayas (Sambhogakaya), and countless adorned Pure Lands (Pure Land). Along with what they see, each has differences, and there are no boundaries and they do not obstruct each other, revealing the meaning of no obstruction. Along with what is seen in each Bhumi, the Sambhogakaya pervades the entire Dharmadhatu (Dharmadhatu).
無有分齊。為差別相即不相妨。
論。此非心識至因義故 釋曰。此明所現難思。遍余難也。夫言色者。質礙為體。分齊為相。相妨為用。如何可言各各差別皆無分齊不相妨耶。故此答言非心識等。以所現色是真如用。體既無礙。用寧礙耶。其猶一室能礙千燈。多明互融著遍無礙而亦不失明。差別相亦如無間所有眾生。雖一一身悉遍彼處而亦不失受苦分重。故所現色自在難思。此非心識分別知。如前所難。是心識境不可以此而為難也。
論。複次顯示至真如門 釋曰。上來別釋二門義竟。自下第二合釋二門。于中有三。先標。次釋。后結。此初也。如前所言。不生不滅與生滅合非一非異。上顯法義別釋。真如及生滅門顯不一義。今於此中二門相對。會相入空顯不異義。故言顯示從生滅等句。為復二門。本自無二為體差別令會入真。答。若本無二則無所會。若一向異。亦不可會。由非一異方說會耳。
論。所謂推求至之與心 釋曰。下釋有二。先總舉。后別名。此初也。上言顯示從生滅門。入真如門云何顯示。故即釋云。推五蘊等。然此五陰不過色心。色蘊名色。餘四名心。推此色心。離心無性。既生滅法總即色心。故知生滅即真如也。
論。六塵境界畢竟無念 釋曰。次下別明推色心觀。于
【現代漢語翻譯】 現代漢語譯本：沒有界限。因為差別之相即是不互相妨礙的。
論：這並非心識所能及，因為這是因的意義。 釋曰：這說明所顯現的是難以思議的，普遍而無餘。所謂『色』，以質礙為體，分界為相，互相妨礙為用。怎麼能說各自的差別都沒有界限，互不相妨礙呢？所以這裡回答說，這並非心識等所能理解的。因為所顯現的色是真如的作用，本體既然沒有障礙，作用又怎麼會有妨礙呢？這就好比一間屋子能容納千盞燈，眾多的光明互相融合，普遍而沒有障礙，但也沒有失去各自的光明。差別的相也像無間地獄中的所有眾生，雖然每一個身體都遍佈那個地方，但也沒有失去各自承受痛苦的輕重。所以所顯現的色是自在而難以思議的。這並非心識分別所能知曉的。正如前面所問難的，這是心識的境界，不可以此來作為難點。
論：再次顯示從生滅門入真如門。 釋曰：上面分別解釋了二門的意義。下面第二部分是合起來解釋二門。其中有三個部分：先是標示，然後解釋，最後總結。這是第一個部分。正如前面所說，不生不滅與生滅結合，非一非異。上面顯示了法的意義，分別解釋了真如門和生滅門，顯示了不一的意義。現在在這裡，二門相對，會合相入空，顯示了不異的意義。所以說『顯示從生滅等』。是爲了二門本來就沒有二，因為本體的差別而令其會入真如。回答：如果本來就沒有二，那就沒有什麼可以會合的。如果完全不同，也不可能會合。因為非一非異，所以才說會合。
論：所謂推求五蘊等，乃至色與心。 釋曰：下面解釋分為兩部分：先總舉，后別名。這是第一個部分。上面說『顯示從生滅門，入真如門』，如何顯示呢？所以就解釋說，推求五蘊等。然而這五陰不過是色和心。色蘊名為色，其餘四蘊名為心。推求這色和心，離開心就沒有自性。既然生滅法總的來說就是色和心，所以知道生滅就是真如。
論：六塵境界，畢竟無念。 釋曰：接下來分別說明推求色心觀。
【English Translation】 English version: There are no boundaries. Because the characteristics of difference are identical and do not obstruct each other.
Treatise: This is beyond the reach of consciousness, because it is the meaning of cause. Explanation: This explains that what is manifested is inconceivable, pervasive, and without remainder. What is called 'form' (色, se, physical matter), takes substantiality as its essence, boundaries as its characteristic, and mutual obstruction as its function. How can it be said that each difference has no boundaries and does not obstruct each other? Therefore, the answer here is that this is not something that consciousness and the like can understand. Because the manifested form is the function of Suchness (真如, zhenru, ultimate reality), since the essence has no obstruction, how can the function have obstruction? It is like a room that can accommodate a thousand lamps; the many lights merge with each other, pervasive and without obstruction, but also without losing their individual brightness. The characteristics of difference are also like all beings in the Avici Hell (無間, wujian, uninterrupted hell), although each body pervades that place, it does not lose the weight of its suffering. Therefore, the manifested form is free and inconceivable. This is not something that can be known by the discrimination of consciousness. As asked earlier, this is the realm of consciousness, and cannot be used as a point of contention.
Treatise: Furthermore, it shows entering the Suchness gate from the gate of arising and ceasing. Explanation: Above, the meanings of the two gates were explained separately. The second part below is to explain the two gates together. There are three parts to it: first, indication; then, explanation; and finally, conclusion. This is the first part. As said before, non-arising and non-ceasing combine with arising and ceasing, neither one nor different. Above, the meaning of the Dharma was shown, and the Suchness gate and the arising and ceasing gate were explained separately, showing the meaning of non-oneness. Now here, the two gates are relative, merging into emptiness, showing the meaning of non-difference. Therefore, it says 'showing from arising and ceasing, etc.' It is because the two gates were originally not two, but because of the difference in essence, they are made to merge into Suchness. Answer: If there were originally no two, then there would be nothing to merge. If they were completely different, it would also be impossible to merge. Because they are neither one nor different, it is said that they merge.
Treatise: The so-called investigation of the five aggregates (五蘊, wuyun, the five skandhas), and even form and mind. Explanation: The explanation below is divided into two parts: first, a general statement, and then specific names. This is the first part. Above it says 'showing from the gate of arising and ceasing, entering the Suchness gate', how is it shown? Therefore, it is explained that one investigates the five aggregates, etc. However, these five aggregates are nothing more than form and mind. The form aggregate is called form, and the other four aggregates are called mind. Investigating this form and mind, there is no self-nature apart from mind. Since the Dharma of arising and ceasing is generally form and mind, it is known that arising and ceasing is Suchness.
Treatise: The realm of the six sense objects (六塵, liuchen, the six sense data), is ultimately without thought. Explanation: Next, it explains separately the contemplation of form and mind.
中有二。先觀色法。后觀心法。此初也。境從心起畢竟無體。離心之解無別念相。寧知諸色離心無體。謂以惠擇分析諸色。乃至極微離心無故。故新論云。分段粗色微至極微。復以方分析此微塵。是故若粗若細一切諸色唯是妄心分別影像。實無所有。若爾何言六塵境耶。答。雖一色言即有二種。一者有對極微所成。二者無對非極微成。其五塵境屬有對色。其法塵境攝無對色。故但言色攝六塵也。顯攝周盡故言 塵。以法處不可析故。是故論中但言無念。新論分析約色。有對色廣略雖異。皆顯色也。或此則是譯者忤耳。
論。以心無形至終不可得 釋曰。下顯觀心。于中有三。謂法喻合。此初也。六塵色法多現有像。以理推微尚不可得。況心無形相而可得耶。由無形故。即無住處。故言十方求不可得。故智度云。心法無形。以無形故即無住處。無住處故即非有也。新論即約剎那分心故不得。故彼文云。推求解蘊微至剎那。求此剎那相別非有。離於法界終不可得。斯論更有如是。十方一切諸法應知亦然。此文雖缺義亦無失。
論。如人迷故至方實不轉 釋曰。此舉喻也。
論。眾生亦爾至心實不動 釋曰。此法合也。推求動念已滅未生中無所住。故無有起。則知心性實不動也。
論。若能觀察至
【現代漢語翻譯】 現代漢語譯本 中有二。先觀察色法，然後觀察心法。這是開始。境界由心而生，畢竟沒有實體。離開心的理解，就沒有其他的念頭。怎麼知道各種色法離開心就沒有實體呢？就是用智慧選擇分析各種色法，乃至分析到極微之物，離開心也是不存在的。所以《新論》說：『分段粗大的色法，細微到極微之物，再用方位分析這些微塵。』因此，無論是粗大的還是細微的，一切色法都只是虛妄心的分別影像，實際上什麼也沒有。如果這樣，為什麼又說有六塵境界呢？回答：雖然都說『色』，但有兩種。一種是有對的，由極微組成；一種是無對的，不是由極微組成。其中的五塵境界屬於有對的色法，法塵境界包含無對的色法。所以只說『色』，就包含了六塵。爲了顯示包含的周全和窮盡，所以說『塵』。因為法處不可分析。所以論中只說『無念』。《新論》的分析是針對色法。有對的色法，廣略雖然不同，都顯示了色法的本質。或許這只是譯者理解上的差異。
論：以心無形，乃至終不可得。釋曰：下面顯示觀察心。其中有三種，即法、比喻、合。這是開始。六塵色法大多顯現有形象，用道理推究到極微尚且不可得，何況心沒有形狀和相貌，怎麼可能得到呢？因為沒有形狀，就沒有住處。所以說在十方尋求也得不到。所以《智度論》說：『心法沒有形狀，因為沒有形狀就沒有住處，沒有住處就不是真實存在的。』《新論》是針對剎那生滅的心進行分析，所以得不到。所以那篇文章說：『推求解蘊，細微到剎那，尋求這個剎那的相狀差別，實際上是沒有的，離開法界最終是得不到的。』這篇論述還有這樣的意思：十方一切諸法，應該知道也是這樣的。這段文字雖然缺失，但意義沒有損失。
論：如人迷故，乃至方實不轉。釋曰：這是舉例子。
論：眾生亦爾，乃至心實不動。釋曰：這是法和比喻的結合。推求動念，已滅和未生之間沒有住處，所以沒有生起。因此知道心性實際上是不動的。
論：若能觀察，乃至
【English Translation】 English version There are two aspects in contemplation: first, observing the form (rupa-dharma), and then observing the mind (citta-dharma). This is the beginning. The realm arises from the mind and ultimately has no substance. Apart from the understanding of the mind, there is no separate thought. How do we know that all forms have no substance apart from the mind? It is through wise selection and analysis of all forms, even to the smallest particle (paramanu), that we find they do not exist apart from the mind. Therefore, the New Treatise says: 'Dividing coarse forms into segments, down to the smallest particle, and further analyzing this particle by direction.' Thus, whether coarse or fine, all forms are merely the differentiated images of the deluded mind, and in reality, they have no existence. If so, why do we speak of the six sense objects (sad-visaya)? The answer is: although we speak of 'form' (rupa), there are two kinds. One is with resistance (sa-pratigha), composed of ultimate particles; the other is without resistance (a-pratigha), not composed of ultimate particles. The five sense objects belong to forms with resistance, while the object of the mind (dharma-visaya) includes forms without resistance. Therefore, by saying 'form,' we encompass the six sense objects. To show the completeness and exhaustiveness of the inclusion, we say 'dust' (rajas). Because the dharma-ayatana cannot be analyzed, the treatise only speaks of 'no-thought' (a-citta). The analysis in the New Treatise is about form. Although the extent of forms with resistance may differ, they all manifest the essence of form. Perhaps this is just a difference in the translator's understanding.
Treatise: Because the mind is formless, it is ultimately unattainable. Commentary: Below, it shows the contemplation of the mind. There are three aspects: the dharma, the metaphor, and the combination. This is the beginning. The forms of the six sense objects mostly have visible images. Even when we investigate them with reason to the smallest detail, they are unattainable. How much more so is the mind, which has no shape or form, attainable? Because it has no form, it has no dwelling place. Therefore, it is said that it cannot be found in the ten directions. Therefore, the Mahaprajnaparamita-sastra says: 'The mind-dharma has no form. Because it has no form, it has no dwelling place. Because it has no dwelling place, it is not truly existent.' The New Treatise analyzes the mind in terms of momentary arising and ceasing, so it cannot be attained. Therefore, that text says: 'Investigating the aggregates (skandha), down to the moment (ksana), seeking the distinct characteristics of this moment, in reality, they do not exist. Apart from the dharma-dhatu, it is ultimately unattainable.' This treatise also has the meaning that all dharmas in the ten directions should be understood in the same way. Although this passage is missing, the meaning is not lost.
Treatise: Like a person who is deluded, the direction does not actually turn. Commentary: This is giving an example.
Treatise: Sentient beings are also like this; the mind is actually unmoving. Commentary: This is the combination of the dharma and the metaphor. Investigating the moving thought, there is no dwelling place between the extinguished and the unarisen, so there is no arising. Therefore, we know that the nature of the mind is actually unmoving.
Treatise: If one can observe, until
真如門故 釋曰。此後總結。即得隨順是顯信德。若能觀察得方便。觀入真如者是顯信德。若至初地得正觀也。
論。對治邪執至則無邪執 釋曰。如是已明顯示正義對治邪執。于中有二。初就本總標。后別明除障。此初也。有義。邪執即是我見。謂依我見說為邪執。不爾應言。邪執有五。如何論言我見邪執我常遍會同虛空執。如來藏義同我見故。依我見說為邪執。但說所依。非體所依故。離我見無可說也。有義。邪執非即我見。謂依分別我見之上起于分別迷教邪執。不爾所說后五行相豈皆是彼人我見邪。故下五見非皆人我。而論所言我見五者。謂依初一人我見上起后四種迷教邪執故。從所依總名我由。由是新論分所結云。依人我見四種見生。是故於此安立彼四。既依我見起于邪執。故離我見執則無根斷枝亡。理恒形故。
論。是我見有至法我見 釋曰。別明除障。于中有二。初對治離。后究竟離。初中有二。初標數列名。后依名辨相。此初也。此有總相。宰主之者名人我見。此一切法各有實體名法我見。然此二見各有二種。一者俱生。二者分別。無始時來虛妄熏習內因力故。恒與身俱不待邪教及邪分別。任置而起。故名俱生。非但內因。亦由現在外緣力故。非與身俱。要待邪教及邪分別然後方起。故名
【現代漢語翻譯】 現代漢語譯本 『真如門故』 釋曰：此後總結，即得隨順，是顯信德。若能觀察得方便，觀入真如者是顯信德。若至初地得正觀也。
論：『對治邪執至則無邪執』 釋曰：如是已明顯示正義對治邪執。于中有二：初就本總標，后別明除障。此初也。有義，邪執即是我見，謂依我見說為邪執。不爾應言：『邪執有五』，如何論言我見邪執我常遍會同虛空執？如來藏義同我見故，依我見說為邪執，但說所依，非體所依故，離我見無可說也。有義，邪執非即我見，謂依分別我見之上起于分別迷教邪執。不爾所說后五行相豈皆是彼人我見邪？故下五見非皆人我，而論所言我見五者，謂依初一人我見上起后四種迷教邪執故。從所依總名我由。由是新論分所結云：『依人我見四種見生』，是故於此安立彼四。既依我見起于邪執，故離我見執則無根斷枝亡，理恒形故。
論：『是我見有至法我見』 釋曰：別明除障。于中有二：初對治離，后究竟離。初中有二：初標數列名，后依名辨相。此初也。此有總相，宰主之者名人我見（執著于自我的見解）。此一切法各有實體名法我見（執著於一切事物實體的見解）。然此二見各有二種：一者俱生，二者分別。無始時來虛妄熏習內因力故，恒與身俱不待邪教及邪分別，任置而起，故名俱生。非但內因，亦由現在外緣力故，非與身俱，要待邪教及邪分別然後方起，故名分別。
【English Translation】 English version 'Because of the Suchness Gate' Explanation: This is a summary afterwards, which means obtaining accordance, revealing faith. If one can observe and gain convenience, observing and entering Suchness reveals faith. If one reaches the first ground (初地), one obtains correct observation.
Treatise: 'Counteracting wrong attachments until there are no wrong attachments' Explanation: Thus, it has been clearly shown that the correct meaning counteracts wrong attachments. There are two aspects to this: first, a general statement based on the original text; second, a separate explanation of removing obstacles. This is the first. Some argue that wrong attachments are the same as the view of self (我見), meaning that wrong attachments are described based on the view of self. Otherwise, it should be said: 'There are five wrong attachments.' How can the treatise say that the view of self is the wrong attachment of self-permanence, pervasiveness, association, and identity with emptiness? Because the meaning of the Tathagatagarbha (如來藏) is the same as the view of self, wrong attachments are described based on the view of self, only describing what is relied upon, not the essence itself. Therefore, without the view of self, there is nothing to be said. Some argue that wrong attachments are not the same as the view of self, meaning that based on the discriminating view of self, discriminating and deluded teachings and wrong attachments arise. Otherwise, wouldn't the five characteristics mentioned later all be the wrong views of self? Therefore, the latter five views are not all views of self, but the treatise says that the five views are based on the first view of self, from which the latter four kinds of deluded teachings and wrong attachments arise. From what is relied upon, it is generally called 'self-caused.' Therefore, the new treatise concludes: 'Based on the view of self, four kinds of views arise.' Therefore, these four are established here. Since wrong attachments arise based on the view of self, without the view of self, the attachments will have no root, the branches will wither, and the principle will always be present.
Treatise: 'The view of self exists until the view of dharma' Explanation: A separate explanation of removing obstacles. There are two aspects to this: first, counteracting and separating; second, ultimately separating. There are two aspects to the first: first, listing the names; second, explaining the characteristics based on the names. This is the first. This has a general characteristic: that which dominates is called the view of self (我見) (the view of attachment to the self). That which holds that all dharmas (法) have their own substance is called the view of dharma (法我見) (the view of attachment to the substance of all things). However, each of these two views has two types: first, innate; second, discriminating. Due to the power of internal causes from beginningless time, constantly accompanied by the body, not waiting for wrong teachings or wrong discriminations, arising spontaneously, hence called innate. Not only due to internal causes, but also due to the power of external conditions in the present, not accompanied by the body, requiring wrong teachings and wrong discriminations before arising, hence called discriminating.
分別。此二二見約識辨者。依唯識論。彼法宗說分別二執。唯在第六意識中。有俱生二見。遍與末那意識相應而不許在阿賴耶識。唯是無覆自凈無記。不障聖道。異熟識故。若安惠師亦許法執。俱生起者。在第八識。以是有漏不證真故。若此論前所立理俱生我執亦通第八。與安惠宗大意相似。分別二見粗故易斷。于見道中觀一切法二空之理。隨應而斷俱生二執。細故難斷。后修道中中隨其所應修二空觀而能伏斷。已成佛時方永斷盡。此與二障寬狹同異如諸論明。不能繁敘。雖有如是二種二執。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 釋曰。次下辨相。于中有二。初明人我見。后釋法我見。初中亦二。總標。別釋。此初也。然其五種非皆我見。而言我見有五種者。依初凡夫分別我見起。后四種迷教邪執。從所依說總名我見。如何初一唯我見耶。謂執法身常遍實有。即是外道執我相故。故新論云。執如來藏同於虛空。常恒遍有即同唯識。一者執我。體常周遍量同虛空故。掌珍云。若說真如是一是常周遍法界。即是外道所執我故。此即心外而見於理生不常見故。是我執故。深密經同此。頌云。我于凡愚不開演。恐彼分別執為我。由是五見。初一我見。而是所依。后四能依。初一能起。后四
【現代漢語翻譯】 現代漢語譯本：分別。這兩種二見是約略識別者所認識的。依據《唯識論》，彼法宗認為分別二執，只在第六意識中存在。有俱生二見，普遍與末那意識相應，但不允許存在於阿賴耶識中。阿賴耶識只是無覆自凈無記，不障礙聖道，因為它是異熟識。如果安慧論師也認為法執是俱生而起的，那麼它就在第八識中，因為第八識是有漏的，不能證得真如。如果此論前面所立的道理，俱生我執也貫通第八識，那麼就與安慧宗的大意相似。分別二見粗顯，容易斷除。在見道中，觀察一切法二空的道理，隨著情況相應地斷除。俱生二執細微，難以斷除。在後來的修道中，隨著情況相應地修習二空觀，才能伏斷。只有成佛時才能永遠斷盡。這與二障的寬窄、同異，如同諸論所闡明的那樣，不能在此繁瑣地敘述。雖然有這兩種二執，但現在這裡所說的分別而起的，都是因為迷惑了正確的教義而生起的。
論：人我見者，至說有五種。釋曰：接下來辨別相狀。其中有二：首先闡明人我見，然後解釋法我見。首先闡明人我見的部分也有兩點：總的標示，和分別的解釋。這是總標。然而，這五種並非都是我見，而說我見有五種，是因為依據最初凡夫分別我見而生起，后四種是迷惑教義的邪執，從所依的角度來說，總稱為我見。為什麼最初一種唯獨是我見呢？因為執著法身常、遍、實有，這就是外道執著我相的緣故。所以新論說：『執著如來藏等同於虛空，常恒遍有，就等同於唯識。』一者執著我，本體是常、周遍，量等同於虛空。掌珍說：『如果說真如是一、是常、周遍法界，那就是外道所執著我。』這就是在心外見到理，產生不常見的緣故，所以是我的執著。深密經也與此相同，頌說：『我不在凡愚面前開演，恐怕他們分別執著為我。』由此可見，五見中，最初一種是我見，而且是所依。后四種是能依。最初一種是能起，后四種是
【English Translation】 English version: Distinctions. These two types of dualistic views are recognized by those who roughly identify them. According to the Vijñāptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only), the Pudgalavāda (Personalist) school asserts that the two types of conceptual attachments (parikalpita dvaya graha) exist only in the sixth consciousness. There are innate dualistic views (sahaja dvaya graha) that universally correspond with the manas consciousness (seventh consciousness), but they are not allowed to exist in the ālayavijñāna (storehouse consciousness, eighth consciousness). The ālayavijñāna is merely undefiled, naturally pure, and neutral (anivṛtābyākṛta), not obstructing the path to enlightenment because it is the vipāka consciousness (resultant consciousness). If Master Anhui also believes that the attachment to phenomena (dharma graha) arises innately, then it exists in the eighth consciousness because the eighth consciousness is defiled and cannot realize true suchness (tathatā). If the principle established earlier in this treatise is that the innate attachment to self (ātma graha) also pervades the eighth consciousness, then it is similar to the main idea of the Anhui school. Conceptual dualistic views are coarse and easy to eliminate. In the path of seeing (darśanamārga), one observes the principle of the two emptinesses (dvaya śūnyatā) of all phenomena and eliminates them accordingly. Innate dualistic views are subtle and difficult to eliminate. In the later path of cultivation (bhāvanāmārga), one cultivates the two emptinesses accordingly to subdue and eliminate them. Only when one becomes a Buddha can they be completely eliminated. The differences in scope and similarities between this and the two obscurations (dvi āvaraṇa) are explained in various treatises and cannot be elaborated here. Although there are these two types of dualistic attachments, the conceptual attachments discussed here all arise from being deluded by the correct teachings.
Treatise: 'The view of self in persons, up to saying there are five types.' Explanation: Next, we distinguish the characteristics. Within this, there are two parts: first, clarifying the view of self in persons (pudgala-ātma-dṛṣṭi), and then explaining the view of self in phenomena (dharma-ātma-dṛṣṭi). The part clarifying the view of self in persons also has two points: a general indication and a separate explanation. This is the general indication. However, these five types are not all views of self, but it is said that there are five types of views of self because they arise based on the initial conceptual view of self of ordinary beings. The latter four types are incorrect attachments that are deluded by the teachings. From the perspective of what they rely on, they are collectively called views of self. Why is the first type uniquely a view of self? Because it clings to the dharmakāya (body of the dharma) as permanent, pervasive, and truly existent, which is the reason why externalists cling to the characteristic of self. Therefore, the new treatise says: 'Clinging to the Tathāgatagarbha (Buddha-nature) as being the same as space, permanent, constant, and pervasive, is the same as Vijñānavāda (Consciousness-only).' One clings to the self, whose essence is permanent, pervasive, and whose measure is the same as space. Palm Treasure says: 'If one says that true suchness (tathatā) is one, permanent, and a dharma that pervades the dharmadhātu (realm of dharma), then that is the self clung to by externalists.' This is seeing the principle outside of the mind, giving rise to the view of impermanence, so it is the clinging to self. The Saṃdhinirmocana Sūtra (Explanation of the Thought Sutra) is the same as this, with the verse saying: 'I do not expound to ordinary fools, fearing that they will conceptually cling to it as self.' From this, it can be seen that among the five views, the first type is the view of self, and it is what is relied upon. The latter four types are what rely on it. The first type is what gives rise, and the latter four types are
所起。初一依果起迷識遍因果起執。此佛法內學大乘人凡夫所是。故下文皆舉迷於大乘教起。故依凡夫說五我見。
論。云何為五至猶如虛空 釋曰。次下別釋。別釋五種 即分為五。一一文中皆有三義。初明起執之由。次正明執相。后顯其對治。此初也。畢竟寂寞即新論言究竟寂滅無相之義。此文為破執相好身為真佛者。故說法身其體無相猶若虛空。即般若等諸經所說。若以色觀我故彼不能了等。
論。以不知至是如來性 釋曰。此正明執相也。有義。此說不了教意。即謂虛空是佛法體。即是以喻而為法也。不爾何故破虛空相體是妄故非法身耶。有義。此中但執法身是常遍有同於虛空。非執虛空即是法體。故新論云。執如來性同於虛空是常遍有下破虛空體是妄者明所喻法。非常遍有顯能喻法。亦非常有。不爾應言非是虛空相。如何論言非如虛空耶。
論。云何對治至體無不空 釋曰。下明對治。于中有二。初明虛空非常遍有。后顯法身非有遍常。前中有三。初立。次釋。后結。三文皆顯情有理無。此初立也。明虛空等者。此初明情有。故唯識云。謂曾聞說虛空等亦隨分別有。虛空等相數習力故。心等生時變似如是虛空相現體無不變者。此後顯理無也。如彼空花都無有相。據情雖有據理無故。
論。以對色故至虛空之相 釋曰。此釋也。以對色等者。初明情有。以對礙色故。于無礙明闇之處說有虛空。然此乃至空界之色。而是眼識所行境界。牽起唸唸分別之心。故言以對色故有。今心生滅等以一切等者。后顯理無。本以對色而立虛空色。體當無。寧有空相。
論。所謂一切至境界滅 釋曰。此結也。所謂等者。此明情有。若心已下後顯理無。既一切法情有理無。故知虛空非常遍有。
論。唯一真心至虛空相故 釋曰。此顯法身非有。遍常唯一等者辨法同喻。以佛法身唯一真心。由此法身無所不遍。無不遍故是顯如來智性廣大究竟之義。如虛空義故喻虛空。故新論云 此是如來自性廣大如虛空義。非如虛空相故者。簡法異喻。非謂如彼是常。是有妄虛空相故。新論云。非謂如空是常遍有。
論。二者聞修至離一切相 釋曰。次第二我見中。初明起執之由也。即大品等諸般若經。為破取著生死涅槃妄生分別而欣厭者故。說諸法畢竟皆空。故彼文云一切諸法如幻如夢畢竟皆空。乃至涅槃真如之法如幻如夢。若當有法過涅槃者。我說亦復如幻如夢。世間諸法即生死法。從本已來自空等。顯非先有今無名空。即本無性名之空耳。
論。以不知為破至唯是其空 釋曰。此正明執相也。既以
不知為破著故。即如言執真如涅槃性 功德相畢竟斷無。
論。云何對治至性功德相 釋曰。此顯對治也。真如法身自體不空者即體大。具足無量性功德者有相大故。或復初文正明不對治空執。后釋所以。
論。三者聞修至功德之法 釋曰。此第三我見之中初明起執之由也。即如來藏同性等經為欲破彼著空眾生。說如來藏具體相大。
論。以不解故至自性差別 釋曰。此正明執相也。然其功德有其二種。一謂法身真如性德。二謂應化色心功德。色謂相好。心謂力等。色心自體雖各差別。但假非實。彼初也者。執此功德以為實有。既滯事相不融真理。未悟身具諸性德。聞如來藏備功德法。不解約真性德而說。謂如來藏體有。如前自體差別色心功德。
論。云何對治至說差別故 釋曰。此顯對治也。唯依真如義說者。二之不二標其義也。所言體備功德法者。唯依真如義說而有。非謂有前色心之法。因生滅染義等者。不二之二釋其義也。但對生滅差別染義示現說其差別功德。非謂性德有其差別。
論。四者聞修至不離真如 釋曰。此第四我見之中初明起執之由也。此即楞伽勝鬘等經為欲破彼執生死法及涅槃法離真有體者故。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
【現代漢語翻譯】 現代漢語譯本 不知是爲了破除什麼執著。例如，執著于真如（Tathata，事物的真實本性）涅槃（Nirvana，解脫）的自性，認為功德之相畢竟斷絕，什麼都沒有。
論：如何對治這種執著于自性功德之相的錯誤觀念？ 釋曰：這顯示了對治的方法。真如法身（Dharmakaya，佛的法性之身）自體不空，這是體大（自體廣大）的體現。具足無量自性功德，這是相大（具足功德）的體現。或者，前面的經文是直接說明不對治空執，後面的解釋說明了原因。
論：三者，聽聞修習關於功德的教法。 釋曰：這是第三種我見（自我認知）中，首先說明產生執著的原因。例如，《如來藏經》（Tathagatagarbha Sutra，宣說一切眾生皆有佛性的經典）等經典，爲了破除那些執著于空的眾生，宣說如來藏（Tathagatagarbha，如來藏）具體而有相大（具足功德）。
論：因為不理解，所以執著于自性的差別。 釋曰：這正是說明執著于相。然而，功德有兩種：一種是法身真如（Dharmakaya Tathata，法身的真實本性）的自性功德，另一種是應化色心（應化身所顯現的色和心）的功德。色是指相好（佛的三十二相和八十種好），心是指力等（佛的十力等）。色和心自體雖然各有差別，但都是假借而非真實。那些最初的執著，就是執著于這些功德，認為它們是真實存在的。這樣就滯留在事相上，不能融會貫通真理，沒有領悟到自身具備各種自性功德。聽聞如來藏具備功德的教法，不理解是就真性功德而說的，認為如來藏的體是實有的，就像前面所說的自體差別、色心功德一樣。
論：如何對治這種執著于相的錯誤觀念，而說差別呢？ 釋曰：這顯示了對治的方法。唯依真如義說，二之不二（體用不二）標明了它的含義。所說的體備功德法，唯依真如義說而有，不是說有前面的色心之法。因生滅染義等，不二之二（作用差別）解釋了它的含義。只是針對生滅差別染義示現，說其差別功德，不是說自性功德有差別。
論：四者，聽聞修習關於不離真如的教法。 釋曰：這是第四種我見中，首先說明產生執著的原因。這就是《楞伽經》（Lankavatara Sutra，重要的唯識經典）、《勝鬘經》（Srimala Sutra，宣講如來藏思想的經典）等經典，爲了破除那些執著于生死法和涅槃法離開真如而有實體的錯誤觀念，宣說真如隨緣的意義。生死染法依藏有，顯示瞭如來藏作緣生義。一切諸法
【English Translation】 English version Not knowing what attachment is being broken. For example, being attached to the self-nature of True Thusness (Tathata, the true nature of things) Nirvana (Nirvana, liberation), believing that the aspect of merit and virtue is ultimately cut off and non-existent.
Treatise: How to counteract the erroneous view of being attached to the aspect of self-nature merit and virtue? Explanation: This shows the method of counteracting. The True Thusness Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha) itself is not empty, which is the embodiment of the Greatness of Essence (the essence itself is vast). Possessing immeasurable self-nature merits and virtues is the embodiment of the Greatness of Attributes (possessing complete merits and virtues). Or, the preceding text directly states that it does not counteract the attachment to emptiness, and the following explanation clarifies the reason.
Treatise: Thirdly, hearing and cultivating the teachings about merit and virtue. Explanation: This is the first explanation of the cause of attachment in the fourth type of self-view (self-perception). For example, the Tathagatagarbha Sutra (Tathagatagarbha Sutra, a classic that proclaims that all beings have Buddha-nature) and other scriptures, in order to break the attachment of those beings who are attached to emptiness, proclaim that the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) is concrete and has the Greatness of Attributes (possessing complete merits and virtues).
Treatise: Because of not understanding, they are attached to the differences in self-nature. Explanation: This is precisely explaining the attachment to aspects. However, there are two types of merit and virtue: one is the self-nature merit and virtue of the Dharmakaya True Thusness (Dharmakaya Tathata, the true nature of the Dharmakaya), and the other is the merit and virtue of the manifested form and mind (the form and mind manifested by the manifested body). Form refers to the excellent marks (the thirty-two marks and eighty minor characteristics of the Buddha), and mind refers to the powers, etc. (the ten powers of the Buddha, etc.). Although the form and mind themselves are different, they are borrowed and not real. Those initial attachments are to cling to these merits and virtues, believing that they are real. In this way, they are stuck in phenomena and cannot integrate with the truth, and have not realized that they possess various self-nature merits and virtues. Hearing the teachings of the Tathagatagarbha possessing merit and virtue, they do not understand that it is spoken in terms of true self-nature merit and virtue, and believe that the essence of the Tathagatagarbha is real, just like the aforementioned differences in self-essence, form and mind merits and virtues.
Treatise: How to counteract this erroneous view of being attached to aspects and speaking of differences? Explanation: This shows the method of counteracting. Speaking only according to the meaning of True Thusness, the non-duality of the two (the non-duality of essence and function) marks its meaning. The so-called essence possessing merit and virtue is only based on the meaning of True Thusness, not that there are the aforementioned form and mind phenomena. Because of the meaning of arising, ceasing, defilement, etc., the duality of non-duality (the difference in function) explains its meaning. It is only in response to the manifestation of arising, ceasing, difference, and defilement that the different merits and virtues are spoken of, not that the self-nature merits and virtues have differences.
Treatise: Fourthly, hearing and cultivating the teachings about not being separate from True Thusness. Explanation: This is the first explanation of the cause of attachment in the fourth type of self-view. This is the Lankavatara Sutra (Lankavatara Sutra, an important Yogacara classic), the Srimala Sutra (Srimala Sutra, a classic that expounds the Tathagatagarbha thought), etc., in order to break the erroneous view of those who are attached to the phenomena of birth and death and Nirvana as having a real entity separate from True Thusness, proclaim the meaning of True Thusness following conditions. The phenomena of birth, death, and defilement rely on the storehouse to exist, which shows the meaning of the Tathagatagarbha creating conditions for arising. All phenomena
不離真者。顯緣生法無別體義。
論。以不解故至生死等法 釋曰。此正明執相也。以迷教意不解真如隨緣義。故便作是執。若如來藏體無染者。云何能生一切染法。又何能為世間染依。故知體具世間染法。
論。云何對治至相應故 釋曰。下顯對治。于中有二。初明遣迷情。后返破愚執。此初也。以如來藏從本等者。此明凈德妙有。今如前說諸性德故。以邊恒沙煩惱等者。此明妄染理無。唯依真如虛妄起故。從無始來未曾等者。此明妄不入真。故無上依經云。諸惑本來不入眾生自性清凈心。諸惑本來不入眾生自性清凈心。諸惑唯是客塵自分別所起。
論。若如來藏至無是處故 釋曰。此返破愚執也。若體有染。聖應起惑。聖會此時既無惑染。故如來藏體無染也。
論。五者聞修至得涅槃 釋曰。此第五我見之中初起執之由也。即阿毗達磨經頌說云。無始時來界一切法等依由此有諸趣及涅槃。證得界是性義。同寂性釋與唯識論所釋稍別。
論。以不解故至還作眾生 釋曰。此正明執相也。謂眾生有始者。此起有始見也。謂聞依藏有生死故。則謂真先而其妄后。故起眾生有始之見。如外道執從初自性而生大等始有眾生。以見始等者。此起有終見也。謂聞藏有涅槃故。疑如來藏本無滅處而
【現代漢語翻譯】 現代漢語譯本：
不離真者：闡明緣起之法與真如本體並無差別之義。
論：因為不理解的緣故，以至於產生生死等法。 釋曰：這正是說明執著于表相。因為迷惑于教義，不理解真如隨緣的含義，所以就產生這樣的執著。如果如來藏的本體沒有染污，怎麼能夠產生一切染污之法？又怎麼能夠成為世間染污的依靠？所以認為本體具有世間的染污之法。
論：如何對治以至於相應的緣故。 釋曰：下面闡述對治的方法。其中分為兩部分。首先闡明去除迷惑之情，然後反過來破除愚癡的執著。這是第一部分。因為如來藏從本來就具有等等，這是闡明清凈功德的妙有。現在如前面所說的各種性德的緣故。以至於邊恒河沙數的煩惱等等，這是闡明虛妄染污在理上是不存在的。只是依靠真如虛妄生起的緣故。從無始以來未曾等等，這是闡明虛妄不進入真如。所以《無上依經》說：『各種迷惑本來不進入眾生自性清凈心。各種迷惑本來不進入眾生自性清凈心。各種迷惑只是客塵，由自己的分別所生起。』
論：如果如來藏以至於沒有是處的原因。 釋曰：這是反過來破除愚癡的執著。如果本體有染污，聖人應該生起迷惑。聖人在這個時候既然沒有迷惑染污，所以如來藏的本體沒有染污。
論：第五，聽聞修習以至於得到涅槃。 釋曰：這是第五種我見之中最初生起執著的原因。就是《阿毗達磨經》的偈頌所說：『從無始時來，界（Dhatu，要素、界限）是一切法所依賴的，由此有諸趣（Gati，輪迴的去處）以及涅槃。』證得界是自性的含義。與寂性（Prakrti，自性、本性）的解釋與唯識論所解釋的稍微不同。
論：因為不理解的緣故，以至於還成為眾生。 釋曰：這正是說明執著于表相。認為眾生有開始，這是生起有始見的緣故。認為聽聞依靠藏有生死，就認為真如在前而虛妄在後。所以生起眾生有開始的見解。如外道執著從最初的自性而生起大等等，最初有眾生。因為見到開始等等，這是生起有終見的緣故。認為聽聞藏有涅槃，懷疑如來藏本來沒有滅亡之處，而
【English Translation】 English version:
Not apart from the Truth: Explains the meaning that the law of dependent origination is not different from the essence of Suchness (Tathata).
Treatise: Because of not understanding, it leads to the arising of birth and death and other dharmas. Explanation: This precisely explains clinging to appearances. Because of being deluded by the teachings and not understanding the meaning of Suchness following conditions, one then makes this clinging. If the essence of the Tathagatagarbha (如來藏, the womb of the Tathagata) is without defilement, how can it produce all defiled dharmas? And how can it be the reliance of worldly defilement? Therefore, it is thought that the essence possesses worldly defiled dharmas.
Treatise: How to counteract so as to be in accordance. Explanation: Below explains the method of counteracting. Within this, there are two parts. First, it explains removing the deluded feelings, and then it refutes the foolish clinging. This is the first part. Because the Tathagatagarbha from the beginning has etc., this explains the wonderful existence of pure virtue. Now, as the previously mentioned various nature virtues. As for the afflictions of countless sands of the Ganges River, etc., this explains that the principle of false defilement does not exist. It is only based on Suchness that false arising occurs. From beginningless time, never etc., this explains that falseness does not enter into Truth. Therefore, the Anuttara-tantra says: 'Various delusions originally do not enter the self-nature pure mind of sentient beings. Various delusions originally do not enter the self-nature pure mind of sentient beings. Various delusions are only adventitious dust, arising from one's own discrimination.'
Treatise: If the Tathagatagarbha, to the reason that there is no such place. Explanation: This is refuting the foolish clinging. If the essence has defilement, the sage should give rise to delusion. Since the sage at this time has no delusion or defilement, therefore the essence of the Tathagatagarbha has no defilement.
Treatise: Fifth, hearing and practicing to attain Nirvana. Explanation: This is the reason for the initial arising of clinging within the fifth self-view. That is, the verse in the Abhidharma Sutra says: 'From beginningless time, the Dhatu (界, element, realm) is the reliance of all dharmas, and from this there are the Gati (趣, realms of rebirth) and Nirvana.' Attaining the Dhatu is the meaning of self-nature. The explanation of Prakrti (寂性, original nature) is slightly different from the explanation in the Vijnaptimatrata (唯識論, Consciousness-only) school.
Treatise: Because of not understanding, it leads to still becoming sentient beings. Explanation: This precisely explains clinging to appearances. Thinking that sentient beings have a beginning, this is the reason for giving rise to the view of having a beginning. Thinking that hearing relies on the storehouse (藏) having birth and death, then it is thought that Truth is before and falseness is after. Therefore, the view of sentient beings having a beginning arises. Like the heretics clinging to the great etc. arising from the initial self-nature, initially there are sentient beings. Because of seeing the beginning etc., this is the reason for giving rise to the view of having an end. Thinking that hearing the storehouse has Nirvana, doubting that the Tathagatagarbha originally has no place of extinction, and
起諸染得有眾生。縱得涅槃雖無惑染。何不新起作眾生耶。既執涅槃有其終盡。卻成眾生有始之義。如外道執眾生終盡還歸自性亦得涅槃后從寂起還作眾生。
論。云何對治至外道經說 釋曰。下顯對治。文中有二。初明無始。后顯無終。此初也。以如來藏等者。正明無始。所依藏性既無前際。能依生死何有始耶。無明相者即生死也。若說已下顯始見過。故仁王云。我說三界外別有一乘。眾生藏者。是外道大有經中所說。非七佛說。大有經者即是勝論六句義中大有句也。此效能有一切法故。離實德業而別立也。或亦即是前□論說。從一生覺初眾生也。
論。又如來藏至無後際故 釋曰。此顯無終也。此文語例似。謂諸佛所得涅槃與如來藏而相應故則無後際義。既不爾故應正言諸佛如來與之相應。所得涅槃即無後際。謂此藏性無後際故。諸如來智證之相應所得涅槃后際也。故新論云。證此永斷生死種子得於涅槃亦無後際。
論。法我見者至說人無我 釋曰。次下第二明法我見。文亦同前。分其二種。此初起執之由也。雖此法相亦空無我。二乘根鈍且未堪聞。為引彼人令入聖教。是故但說人無我理。即攝大乘令入秘密。故彼釋論顯其義云。謂若是處依世俗理說有補特伽羅之相及一切法自性差別。為令有
【現代漢語翻譯】 現代漢語譯本 如果生起各種染污而得到眾生之身，縱然證得涅槃而沒有迷惑染污，為何不能重新生起而再做眾生呢？既然你認為涅槃有其終盡，那就變成了眾生有開始的意義。如同外道認為眾生終盡后迴歸自性，他們也能在涅槃后從寂靜中生起，再次成為眾生。
論：用什麼來對治（這種觀點）？（以下引）外道經書說…… 釋：下面闡釋對治的方法。文中分為兩部分：首先說明無始，然後說明無終。這是第一部分。用『如來藏』等詞語，正是爲了說明無始。所依的藏性既然沒有前際，能依的生死怎麼會有開始呢？『無明相』就是指生死。如果說以下的內容，就是爲了揭示開始的過失。所以《仁王經》說：『我說三界之外別有一乘，眾生藏。』這是外道《大有經》中所說的，不是七佛所說。《大有經》就是勝論六句義中的『大有句』。因為此效能擁有一切法，所以脫離了實、德、業而單獨設立。或者也可以說是前□論所說的，從一生覺開始的眾生。
論：又，如來藏……直到沒有後際的緣故。 釋：這說明沒有終結。這段文字的句式類似（容易誤解），好像是說諸佛所得的涅槃與如來藏相應，所以就沒有後際的意義。如果不是這樣，就應該正確地說，諸佛如來與如來藏相應，所得的涅槃就沒有後際。意思是說，因為這個藏性沒有後際，所以諸如來的智慧證悟與之相應，所得的涅槃也沒有後際。所以新論說：『證悟這個，永遠斷除生死種子，得到的涅槃也沒有後際。』
論：認為法我見的人……（佛）說人無我。 釋：接下來是第二部分，說明法我見。文中的結構也和前面一樣，分為兩種。這是最初產生執著的緣由。雖然這些法相也是空無我的，但二乘根器遲鈍，還不能聽聞。爲了引導他們進入聖教，所以只說人無我的道理，從而引導他們進入秘密教義。所以那部釋論闡釋其意義說：『如果是在某個地方，依據世俗的道理，說有補特伽羅（pudgalā，人）的相狀以及一切法自性的差別，是爲了讓有
【English Translation】 English version If beings arise with various defilements, even if they attain Nirvana without delusion or defilement, why can't they arise again and become beings again? Since you believe that Nirvana has an end, it becomes that beings have a beginning. Just like the heretics who believe that beings return to their own nature after their end, they can also arise from stillness after Nirvana and become beings again.
Treatise: What is used to counteract (this view)? (The following quotes) the heretical scriptures say... Explanation: The following explains the method of counteracting. The text is divided into two parts: first, it explains no beginning; then, it explains no end. This is the first part. Using terms like 'Tathagatagarbha' (如來藏, The Womb of the Thus-Come One) is precisely to explain no beginning. Since the relied-upon store-consciousness has no prior limit, how can the relied-upon samsara (生死, cycle of birth and death) have a beginning? 'The appearance of ignorance' refers to samsara. If the following is said, it is to reveal the fault of having a beginning. Therefore, the Renwang Sutra (仁王經, Sutra of Humane Kings) says: 'I say that outside the Three Realms there is another One Vehicle, the store of beings.' This is what is said in the heretical Mahabhava Sutra (大有經, Great Existence Sutra), not what the Seven Buddhas said. The Mahabhava Sutra is the 'Great Existence phrase' in the six-phrase meaning of the Vaisheshika (勝論, a school of Indian philosophy). Because this nature can possess all dharmas, it is established separately from substance, quality, and action. Or it can also be said to be what the previous □ treatise said, the first being from one life of awakening.
Treatise: Moreover, the Tathagatagarbha... until the reason for no subsequent limit. Explanation: This explains no end. The sentence structure of this passage is similar (and easily misunderstood), as if it is saying that the Nirvana attained by all Buddhas corresponds to the Tathagatagarbha, so there is no subsequent limit. If it is not like this, it should be correctly said that all Buddhas, the Thus-Come Ones, correspond to the Tathagatagarbha, and the Nirvana attained has no subsequent limit. It means that because this store-consciousness has no subsequent limit, the wisdom enlightenment of all Thus-Come Ones corresponds to it, and the Nirvana attained also has no subsequent limit. Therefore, the new treatise says: 'Enlightening this, forever cutting off the seeds of samsara, the Nirvana attained also has no subsequent limit.'
Treatise: Those who hold the view of the Dharma-self... (the Buddha) speaks of the no-self of persons. Explanation: Next is the second part, explaining the view of the Dharma-self. The structure of the text is also the same as before, divided into two types. This is the reason for initially arising attachment. Although these Dharma characteristics are also empty and without self, the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have dull faculties and are not yet able to hear it. In order to guide them into the holy teachings, therefore, only the principle of the no-self of persons is spoken, thereby guiding them into the secret teachings. Therefore, that commentary explains its meaning, saying: 'If it is in a certain place, based on worldly reasoning, it is said that there are the characteristics of a pudgala (補特伽羅, person) and the differences in the self-nature of all dharmas, it is to allow those who have'
情入佛聖教。是故說亦令入秘密。彼顯雙存二種我相。此顯唯說人無我理。俱為眾生令入法故。總別雖異亦不相違。
論。以說不究竟至妄取涅槃 釋曰。此正明執相也。以二乘教唯明人空。二乘依之但離人我。由其未顯蘊體。亦空法無我理說未究。故彼二乘者未亡法執見有五陰生滅實法。故悕生死妄取涅槃。其由夢虎而生嫌見空花而自樂。
論。云何對治至本來涅槃故 釋曰。此顯對治也。五蘊無性。是故不生。既無有生。更何有滅。即無生滅本自涅槃。何有實法妄生欣厭。此義廣如大經等說。
論。複次究竟至自相可說 釋曰。次下第二顯究竟離。于中有二。初約法明謂。後會釋伏疑。前中亦二。初約法總斷。后舉廣類求此初也。前明伏道。伏除邪執名為對治。今明斷道。永離妄執云究竟離。總舉執緣顯無自性。所執無故能執不生。心無所依自能解脫。故言複次究竟離等。染法凈法皆相待者。如長短等相待假立故無自相而可說也。是故中論依此頌云。若法待因成。是法還成待。今則無因待亦無所成。今則無因待。亦無所成法。
論。是故一切至不可說相 釋曰。此舉廣類求也。是前染凈相待假故。一切諸法本無自性。非由悟後方決其然。故言是故從本來等。心境相對而立色心。二取既無
【現代漢語翻譯】 現代漢語譯本：
引入佛陀神聖的教義。因此說，也讓他們進入秘密教義。顯教同時存在兩種我相（人我執和法我執）。此（密教）只說人無我的道理。都是爲了讓眾生進入佛法。總說和別說雖然不同，也不互相違背。
論：因為說得不究竟，以至於錯誤地追求涅槃。 釋：這正是說明執著于相。因為二乘教只說明人空（人無我）。二乘修行者依靠它，只是脫離了人我執。由於沒有闡明五蘊的體性，也沒有窮盡法無我的道理，所以這些二乘修行者沒有消除法執，認為五陰的生滅是真實存在的。因此希望脫離生死，錯誤地追求涅槃。就像因為夢見老虎而產生恐懼，因為看見虛幻的空花而自我陶醉。
論：如何對治，以至於本來就是涅槃呢？ 釋：這是說明對治。五蘊沒有自性，所以不生。既然沒有生，又哪裡會有滅呢？沒有生滅，本來就是涅槃。哪裡會有真實的法，而產生錯誤的欣喜和厭惡呢？這個道理廣泛地記載於《大般涅槃經》等經典中。
論：再次，究竟是遠離，以至於自相是可以說的。 釋：接下來第二點是說明究竟的遠離。其中有兩點。第一點是就法來說明，斷除執著。第二點是解釋消除潛在的疑問。第一點中也有兩點。第一點是就法總的斷除。第二點是舉出廣泛的例子來尋求。這是第一點。前面說明了伏道（通過降伏煩惱來修行），降伏消除邪惡的執著，稱為對治。現在說明斷道（通過斷除煩惱來修行），永遠脫離虛妄的執著，稱為究竟的遠離。總的來說，舉出執著的因緣，顯示沒有自性。因為所執著的事物不存在，所以能執著的心也不會產生。心沒有所依靠，自然能夠解脫。所以說，再次，究竟是遠離等等。染法和凈法都是相對待而存在的。比如長和短等等，是相對待而假立的，所以沒有自相可以被說。因此，《中論》依據這個偈頌說：『如果法依靠因緣而生，這個法反過來也成為其他法的因緣。現在沒有因緣可以依靠，也就沒有什麼可以成就的法。』
論：因此，一切都達到不可說的相。 釋：這是舉出廣泛的例子來尋求。因為前面說的染凈是相對待而假立的，所以一切諸法本來就沒有自性。不是因為開悟之後才確定是這樣。所以說，因此，從本來等等。心和境相對而產生色和心。兩種執取既然不存在
【English Translation】 English version:
To enter the Buddha's sacred teachings. Therefore, it is said to also allow them to enter the secret teachings. The exoteric teachings simultaneously present two kinds of 'self' (the attachment to the self of persons and the attachment to the self of phenomena). This (the esoteric teachings) only speaks of the principle of the non-self of persons (人無我, ren wu wo). Both are for the sake of leading sentient beings to enter the Dharma. Although the general and specific teachings are different, they are not contradictory.
Treatise: Because the teaching is not thorough, they mistakenly seek Nirvana. Explanation: This precisely explains attachment to characteristics. Because the teachings of the Two Vehicles (二乘, Er Cheng) only explain the emptiness of persons (人空, ren kong, the emptiness of self). Practitioners of the Two Vehicles rely on this, only detaching from the attachment to the self of persons. Because it has not elucidated the nature of the aggregates (蘊, yun), nor has it exhausted the principle of the non-self of phenomena (法無我, fa wu wo), these practitioners of the Two Vehicles have not eliminated the attachment to phenomena, believing that the arising and ceasing of the five aggregates (五陰, wu yin) are real. Therefore, they hope to escape birth and death and mistakenly seek Nirvana. It is like being frightened by a tiger in a dream or delighting in illusory flowers in the sky.
Treatise: How to counteract this, so that one is originally in Nirvana? Explanation: This explains the counteraction. The five aggregates have no inherent nature, therefore they do not arise. Since there is no arising, how can there be ceasing? Without arising and ceasing, one is originally in Nirvana. How can there be real phenomena that give rise to mistaken joy and aversion? This principle is extensively recorded in scriptures such as the Mahaparinirvana Sutra.
Treatise: Furthermore, ultimate is detachment, so that self-nature can be spoken of. Explanation: Next, the second point is to explain ultimate detachment. There are two points within this. The first point is to explain from the perspective of the Dharma, cutting off attachments. The second point is to explain and eliminate potential doubts. There are also two points within the first point. The first point is to generally cut off attachments from the perspective of the Dharma. The second point is to cite broad examples to seek this. This is the first point. The previous explanation was about the path of subduing (伏道, fu dao, cultivating by subduing afflictions), subduing and eliminating evil attachments, which is called counteraction. Now, the explanation is about the path of cutting off (斷道, duan dao, cultivating by cutting off afflictions), permanently detaching from false attachments, which is called ultimate detachment. Generally speaking, citing the causes and conditions of attachment reveals that there is no inherent nature. Because the objects of attachment do not exist, the mind that attaches will not arise. The mind has nothing to rely on and can naturally liberate itself. Therefore, it is said, 'Furthermore, ultimate is detachment,' and so on. Defiled and pure dharmas are all interdependent. For example, long and short are established relatively, so they have no self-nature that can be spoken of. Therefore, the Madhyamaka-karika relies on this verse and says: 'If a dharma arises depending on causes and conditions, this dharma in turn becomes the cause and condition for other dharmas. Now there are no causes and conditions to rely on, so there is nothing that can be accomplished.'
Treatise: Therefore, everything reaches the state of being unspeakable. Explanation: This is to cite broad examples to seek. Because the previously mentioned defilement and purity are relatively and falsely established, all dharmas originally have no self-nature. It is not that it is only determined to be so after enlightenment. Therefore, it is said, 'Therefore, from the beginning,' and so on. The mind and object are relative and give rise to form and mind. Since the two kinds of grasping do not exist
。色心何有。說非色者。非所取故。言非心者。非能取故。非智非識顯上非心。識智待心染凈而立。心當非心故非識智。非識智非有非無。顯上非色。謂有無者待色生滅。色既非色。故非有無。由此畢竟不可說也。
論。而有言說至入實起故 釋曰。此會釋伏疑也。而有言說等者。初正會伏疑。聖者具知諸法離性不可說相。寧有言□假言□□。其旨不在言也。其旨趣者等辨定聖意。有言說者。意為歸真。不欲尋名起分別念。以一切等者。返以釋別。以若尋名便起于念則心生滅不稱真故。
大乘起信論廣釋卷第四 大正藏第 85 冊 No. 2814 大乘起信論廣釋卷第三．四．五
大乘起信論廣釋卷第五
京西明道場沙門曇曠撰
論。分別發趣至趣向義故 釋曰。以下第三發趣道相。于中有二。初標意顯名。后別開分別。此初也。此中應當先明道義。然後方顯發趣等相。所言道者有其四義。能所通行依趣義故。此既不□教理行果故。一切法皆得□道□此經中隨宜異說。或有數□說教為道。如涅槃云。為人演說。名之為道。由聞法故。斷除疑解得菩提故。總說雖然別分別者。或說大乘教獨名道。以佛道聲令一切皆解。教皆非了義所說。未離色聲行邪道故。或通三乘教亦名道。我
【現代漢語翻譯】 現代漢語譯本：
問：色（Rupa，物質、形色）和心（Citta，精神、意識）是什麼？
答：說『非色』，是因為色不是能被執取的對象；說『非心』，是因為心不是能執取的主體。『非智非識』是爲了顯示超越之上的『非心』狀態。識（Vijnana，識別）和智（Jnana，智慧）依賴於心的染污或清凈而建立。心應當是非心，所以不是識和智。非識智的狀態既非有也非無，是爲了顯示超越之上的『非色』狀態。所謂『有』和『無』，是依賴於色的生滅而產生的。色既然不是色，所以也就沒有『有』和『無』。因此，從根本上來說，這是不可言說的。
論：之所以有言說，是爲了進入真實。
釋：這是爲了解釋之前隱藏的疑問。之所以有言說等等，首先是正面地解釋隱藏的疑問。聖者完全知道諸法遠離自性，具有不可言說的相狀，怎麼會有言說呢？這些言說只是假借的方便。其旨意並不在于言語本身，其旨趣在於引導人們歸向真如。不希望人們尋逐名相而生起分別念。以『一切』等等，反過來解釋『別』。如果尋逐名相，就會生起念頭，那麼心的生滅就不符合真如的境界。
《大乘起信論廣釋》卷第四 大正藏第85冊 No. 2814 《大乘起信論廣釋》卷第三．四．五
《大乘起信論廣釋》卷第五
京西明道場沙門曇曠撰
論：分別發起趨向，是爲了趣向真義。
釋：以下是第三部分，闡述發起趨入菩提道的樣子。其中分為兩部分，首先是標明意義，顯示名稱；然後是分別開解。這是第一部分。這裡應當首先闡明『道』的含義，然後才能顯示發起趨入等等相狀。所說的『道』有四種含義：能通、所通、通行、依趣。這裡既不包括教、理、行、果，所以一切法都可以稱為『道』。這部經中根據情況有不同的說法，或者有少數地方說教法為道，如《涅槃經》說：『為人演說，名之為道』。因為聽聞佛法，斷除疑惑，才能證得菩提。總的來說是這樣，但分別來說，或者說只有大乘教法才稱為『道』，用『佛道』這個名稱讓一切人都理解。其他的教法都不是究竟了義的，因為沒有離開色聲等，是邪道。
【English Translation】 English version:
Question: What are Rupa (form, matter) and Citta (mind, consciousness)?
Answer: 'Non-Rupa' is said because Rupa is not something to be grasped; 'Non-Citta' is said because Citta is not the subject that grasps. 'Neither Wisdom nor Cognition' (Na jnanam na vijnanam) is to reveal the 'Non-Citta' state above and beyond. Vijnana (cognition) and Jnana (wisdom) are established depending on the defilement or purity of the mind. The mind should be non-mind, therefore it is not cognition or wisdom. The state of neither cognition nor wisdom is neither existence nor non-existence, to reveal the 'Non-Rupa' state above and beyond. The so-called 'existence' and 'non-existence' arise depending on the arising and ceasing of Rupa. Since Rupa is not Rupa, there is neither 'existence' nor 'non-existence'. Therefore, fundamentally, this is inexpressible.
Treatise: The reason for speech is to enter reality.
Explanation: This is to explain the hidden doubt from before. The reason for speech, etc., is first to positively explain the hidden doubt. Sages fully know that all dharmas are apart from self-nature and have an inexpressible appearance. How could there be speech? These speeches are merely expedient means. Their purpose is not in the words themselves, but to guide people towards Suchness (Tathata). They do not want people to pursue names and forms and give rise to discriminating thoughts. 'Everything', etc., is used to explain 'distinction' in reverse. If one pursues names and forms, thoughts will arise, then the arising and ceasing of the mind will not accord with the realm of Suchness.
Commentary on the Awakening of Faith in the Mahayana, Volume 4 T85 No. 2814 Commentary on the Awakening of Faith in the Mahayana, Volume 3, 4, 5
Commentary on the Awakening of Faith in the Mahayana, Volume 5
Composed by Shramana Tan Kuang of Mingdao Temple in Jingxi
Treatise: Distinguishing the arising and inclination is to incline towards the true meaning.
Explanation: The following is the third part, explaining the appearance of arising and entering the path to Bodhi. It is divided into two parts, first, marking the meaning and showing the name; then, separately explaining. This is the first part. Here, the meaning of 'path' (marga) should be clarified first, and then the appearances of arising and entering, etc., can be shown. The so-called 'path' has four meanings: that which enables passage, that which is passed through, the act of passing through, and that which is relied upon. Since this does not include teaching, principle, practice, and fruit, all dharmas can be called 'path'. In this sutra, there are different statements depending on the situation, or in a few places, the teaching is said to be the path, as the Nirvana Sutra says: 'Explaining for others is called the path.' Because of hearing the Dharma, doubts are cut off, and Bodhi is attained. Generally speaking, it is like this, but separately speaking, or only the Mahayana teaching is called the 'path', using the name 'Buddha path' to make everyone understand. Other teachings are not ultimately definitive, because they have not left behind forms and sounds, etc., and are heretical paths.
如導者。知道說道。為求三乘者。說三乘法故。或法言教皆名為道。一切言音法輪聲。攝語言文字。而作佛事。人天善根以成熟之菩薩。亦依外道教故。或有聖教說理為道處處皆說道理道理由以此理即是道故。此總說已別分別者。或有唯說真諦名道。說乘如實道而成正覺。自性清凈心名為道諦故。或通二諦皆名為道故。經說有四種道理。觀待道理。作用道理。作證成道理。法爾道理。此通真俗二種理故。或通諸法皆得名道。說一切法皆亦如也。十方三世即一塵倉。一即一切。一切即一。融攝無礙皆即真故。由此經說。淫怒癡等皆名為道。生死染法即是道等。菩薩遍通一切道理為欲成就一切智故。或有聖教說行為道故。有說雲精勤行道。當求出離。慎益放逸。然於此中亦有差別。或說大乘行方名道。說行大道益示小逕。但行菩薩道當得作佛故。或三乘行通名為道。汝等所行是菩薩道。三十七種道只善法。通是三乘所行道故。三乘亦有有漏無漏我空法空諸勝道故。或一切行皆名為道。菩薩遍行一切行故。乃至示現行外道行為欲調伏一切眾生令魔憒究不得便故。或有聖教說果為道。凈名經中說。佛道名。又說當成菩提之道。又說速趣向涅槃道。然於此中亦有差別。或有唯說佛果名道。唯有佛乘無二三乘。乘是寶乘道趣道場。
【現代漢語翻譯】 現代漢語譯本： 如引導者，知道如何說法。爲了尋求三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的人，宣說三乘之法。或者，凡是佛法言教，都可稱為『道』。一切言語音聲，法輪之聲，都包含在語言文字之中，並且能成就佛事。人和天人的善根因此得以成熟。菩薩也會依據外道的教義。或者，有些聖教將闡述真理的地方稱為『道』，處處都在講說道理，因為這個『理』就是『道』。以上是總體的說明，下面分別解釋。 或者，有些人只說真諦（Paramārtha-satya）名為『道』，說依循如實的道路而成正覺。自性清凈心被稱為『道諦』。或者，通達二諦（真諦和世俗諦，Saṃvṛti-satya）都可稱為『道』。經中說有四種道理：觀待道理（以相對關係而成立的道理），作用道理（以作用而成立的道理），作證成道理（以實證而成立的道理），法爾道理（事物本性如此的道理）。這四種道理貫通真俗二諦。或者，通達諸法都可稱為『道』，說一切法都是如如不動。十方三世包含在一粒微塵之中，一即一切，一切即一，融合無礙，都是真實的。因此經中說，淫慾、嗔怒、愚癡等都可稱為『道』，生死輪迴的染污之法就是『道』等等。菩薩通達一切道理，是爲了成就一切智慧。 或者，有些聖教說行為『道』。有人說要精勤修行，應當尋求出離，謹慎避免放逸。然而，這裡面也有差別。或者，說大乘（Mahāyāna）的修行方法名為『道』，說修行大道，顯示小路。只要修行菩薩道，就能成佛。或者，三乘的修行都可稱為『道』。你們所行的是菩薩道，三十七道品（Bodhipakkhiyadhamma）都是善法，都是三乘所修行的道路。三乘也有有漏、無漏、我空、法空等殊勝的道路。或者，一切行為都可稱為『道』。菩薩普遍修行一切行為，乃至示現外道的行為，爲了調伏一切眾生，使魔無法得逞。 或者，有些聖教說結果為『道』。《維摩詰經》（Vimalakīrti-nirdesa-sūtra）中說，佛道之名。又說當成就菩提之道。又說迅速趨向涅槃之道。然而，這裡面也有差別。或者，有些人只說佛果名為『道』，只有佛乘，沒有二乘或三乘。乘是寶貴的乘具，道路通往道場。
【English Translation】 English version: As a guide, knowing how to speak the Dharma. For those seeking the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), expounding the Dharma of the Three Vehicles. Alternatively, all Dharma teachings can be called 'the Path'. All speech and sounds, the sound of the Dharma wheel, are contained within language and words, and can accomplish Buddha-deeds. The roots of goodness of humans and devas are thus matured. Bodhisattvas also rely on the teachings of external paths. Or, some sacred teachings refer to the place where truth is explained as 'the Path', speaking of the principles of the Path everywhere, because this 'principle' is 'the Path'. The above is a general explanation; the following are separate explanations. Or, some only say that the ultimate truth (Paramārtha-satya) is called 'the Path', saying that one attains perfect enlightenment by following the path of reality. The self-nature pure mind is called 'the Path Truth'. Or, understanding the two truths (ultimate truth and conventional truth, Saṃvṛti-satya) can both be called 'the Path'. The sutra says that there are four kinds of reasoning: relative reasoning (reasoning established through relative relationships), functional reasoning (reasoning established through function), verifying reasoning (reasoning established through realization), and natural reasoning (reasoning that things are inherently so). These four kinds of reasoning penetrate both ultimate and conventional truths. Or, understanding all dharmas can be called 'the Path', saying that all dharmas are thus and unmoving. The ten directions and three times are contained within a single dust mote, one is all, and all is one, merging without obstruction, all being real. Therefore, the sutra says that lust, anger, ignorance, etc., can all be called 'the Path', and the defiled dharmas of birth and death are 'the Path', and so on. Bodhisattvas understand all reasoning in order to achieve all wisdom. Or, some sacred teachings say that practice is 'the Path'. Some say to diligently practice, one should seek liberation, and carefully avoid negligence. However, there are also differences here. Or, saying that the practice method of the Mahayana (Mahāyāna) is called 'the Path', saying to practice the great path, showing the small path. As long as one practices the Bodhisattva path, one can become a Buddha. Or, the practice of the Three Vehicles can all be called 'the Path'. What you are practicing is the Bodhisattva path, the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma) are all good dharmas, and are all paths practiced by the Three Vehicles. The Three Vehicles also have superior paths such as those with outflows, without outflows, emptiness of self, and emptiness of dharmas. Or, all actions can be called 'the Path'. Bodhisattvas universally practice all actions, even demonstrating the actions of external paths, in order to subdue all sentient beings, so that demons cannot take advantage. Or, some sacred teachings say that the result is 'the Path'. In the Vimalakīrti-nirdesa-sūtra, it speaks of the name of the Buddha Path. It also says to achieve the path of Bodhi. It also says to quickly move towards the path of Nirvana. However, there are also differences here. Or, some only say that the fruit of Buddhahood is called 'the Path', there is only the Buddha Vehicle, and no two or three vehicles. The vehicle is a precious vehicle, and the path leads to the Bodhimanda.
滅化城已向寶止道。由是唯佛果名為道。或通三乘果皆名道。皆同此一妙法凈道皆同此一究竟清凈。又說一道一行一緣。又說三乘同解脫等。或一切果皆名為道。如來化身遍於六道。六道之果皆佛攝故。修無我道而成此果。不存自體身心相故。具福資糧成就此果。具足一切身心相故。若存一相為自體者。我相不亡不名聖人。若他一相而不備者。不名具足圓滿之果。由具一切身心果故。得名究竟正等菩提。既言道者。有其四種。今於此中所說何者。有義。此中說佛果道。是所分別發趣處故。謂佛功德即所證道。是佛假者所依證故。是諸菩薩發心修行所趣向果道境故。既是所依證趣向處故。唯佛果獨名為道。有義此中兼說理道。始覺佛果即本覺故。真理是佛所依證處。由證此理得佛果故。亦是菩薩所趣之道。菩薩發心趣本源故。新論說為得道正因。正因即是真如理故。是故此中亦顯理道。有義此中亦顯行道。要由行因證理果故。新論說為修行正道。行是所修正道相故。又說是佛得道正因故。行亦是道正因故。說菩薩修令其現前。即所起行名現前故。說人修行一切善行。自然歸順真如法故。由佛證智依行成佛。說是諸佛所證之道。亦是菩薩發心修行。假者之所趣向處故。是故說行亦名為道。有義此中教亦名道。亦是能趣所趣
【現代漢語翻譯】 現代漢語譯本 滅化城之後，便趨向寶止之道（涅槃之路）。因此，只有佛的果位才可稱為道。或者說，三乘（聲聞乘、緣覺乘、菩薩乘）的果位都可以稱為道。這些都同樣遵循這一個微妙的清凈之道，都同樣達到這一個究竟的清凈之境。經中又說『一道、一行、一緣』，又說三乘共同證得解脫等等。或者說，一切果位都可以稱為道，因為如來的化身遍佈於六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道），六道的果報都包含在佛的境界之中。通過修習無我之道才能成就這種果位，因為不執著于自身的身心之相。積累福德資糧才能成就這種果位，因為具足一切身心之相。如果執著於一個固定的相作為自身，那麼我相就不會消失，也就不能稱為聖人。如果缺少任何一個相，就不能稱為具足圓滿的果位。因為具足一切身心果報，所以才被稱為究竟正等菩提（無上正等正覺）。 既然說到『道』，就有四種含義。現在這裡所說的『道』是指哪一種呢？ 有一種觀點認為，這裡所說的是佛果之道，因為它是所要分別和趨向的目標。也就是說，佛的功德就是所證得的道，是佛的化身所依憑和證悟的境界，也是諸位菩薩發心修行所趨向的果位境界。既然是所依憑、所證悟和所趨向之處，那麼只有佛的果位才能獨自被稱為道。 另一種觀點認為，這裡也包含了理道（真如之理）。始覺的佛果就是本覺（本來覺悟）的體現。真理是佛所依憑和證悟的境界，因為證悟了這種真理才能獲得佛果。這也是菩薩所趨向的道，因為菩薩發心趨向本源。新論中說這是獲得道的真正原因，而真正的原因就是真如之理。因此，這裡也顯現了理道。 還有一種觀點認為，這裡也顯現了行道（修行之道）。要通過修行的因才能證得真理的果。新論中說這是修行的正道，修行是所要修正的道的相貌。又說這是佛獲得道的真正原因，所以修行也是道的真正原因。經中說菩薩修習使之現前，所生起的修行就叫做現前。經中說人們修行一切善行，自然歸順於真如法。因為佛的證智是依靠修行而成就佛果的，所以說這是諸佛所證悟的道，也是菩薩發心修行，化身所趨向的地方。因此，說修行也可以稱為道。 還有一種觀點認為，這裡所說的教法也可以稱為道，因為教法是能趨向目標和所趨向的目標。
【English Translation】 English version After the destruction of the illusory city, one proceeds towards the path of the Treasure Abode (Nirvana). Therefore, only the fruit of Buddhahood can be called the 'path'. Alternatively, the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can all be called the 'path'. All these follow the same wondrous and pure path, all reaching the same ultimate purity. The scriptures also speak of 'one path, one practice, one condition', and also say that the Three Vehicles attain the same liberation, and so on. Or, all fruits can be called the 'path', because the transformation bodies of the Tathagata (如來) pervade the six realms (地獄道, 餓鬼道, 畜生道, 阿修羅道, 人道, 天道), and the fruits of the six realms are all contained within the Buddha's realm. This fruit is achieved by cultivating the path of non-self, because one does not cling to the characteristics of one's own body and mind. This fruit is achieved by accumulating merit and resources, because one possesses all the characteristics of body and mind. If one clings to a fixed characteristic as one's self, then the ego-self will not disappear, and one cannot be called a sage. If any characteristic is lacking, it cannot be called a complete and perfect fruit. Because one possesses all the fruits of body and mind, one is called the Ultimate Perfect Enlightenment (正等菩提). Since the term 'path' is used, it has four meanings. Which one is being referred to here? One view is that it refers to the path of Buddhahood, because it is the object to be distinguished and approached. That is, the merits of the Buddha are the path that is realized, the realm upon which the Buddha's transformation body relies and is realized, and the fruit realm towards which all Bodhisattvas aspire in their initial aspiration and practice. Since it is the place of reliance, realization, and aspiration, only the fruit of Buddhahood can be uniquely called the 'path'. Another view is that it also includes the path of principle (真如之理). The initially awakened fruit of Buddhahood is the manifestation of the original enlightenment (本來覺悟). Truth is the realm upon which the Buddha relies and is realized, because one attains the fruit of Buddhahood by realizing this truth. This is also the path that Bodhisattvas aspire to, because Bodhisattvas aspire to the original source. The new treatise says that this is the true cause of attaining the path, and the true cause is the principle of Suchness (真如). Therefore, the path of principle is also revealed here. Another view is that it also reveals the path of practice (修行之道). One must realize the fruit of truth through the cause of practice. The new treatise says that this is the correct path of practice, and practice is the aspect of the path to be corrected. It also says that this is the true cause of the Buddha attaining the path, so practice is also the true cause of the path. The scriptures say that Bodhisattvas cultivate to make it manifest, and the practice that arises is called manifestation. The scriptures say that when people cultivate all good deeds, they naturally return to the Dharma of Suchness. Because the Buddha's wisdom of realization relies on practice to achieve Buddhahood, it is said that this is the path realized by all Buddhas, and the place towards which Bodhisattvas aspire in their initial aspiration and practice. Therefore, it is said that practice can also be called the 'path'. Another view is that the teachings spoken of here can also be called the 'path', because the teachings are both the means of approaching the goal and the goal itself.
等故。從真法界之所等流為聞熏習。成出世故。舉體皆是圓智用大□能為作菩提因故。於前諸法無不等遍。亦是佛智所證道故。欲悉顯了凈密之音菩薩因是初發心故。故兼教者。于理圓明。雖此四釋于義皆通。然據顯勝唯取理果。以是深圓依趣道故。依教起行。為欲趣向。此所證理所得果故。理果即是真如。三大是此論中正所宗故。
釋曰。以下別開。于中有二。初標數列名。后依名辨。此初也。此中有義信成就發心者。正立十信。終滿位中。於此位中得信成就發三種心。入十住故。解行發心。唯立十行。終滿位中。解行成已發回向心入十向故。有義初心亦兼住位。十位十信位中。修習信心。信心成就發決定心。即入十住初發心住。依信成就三種發心住正定故。不爾十住豈無此耶。故二位皆名信成就發心也。通向謂十行位。能解法空順行六度。度行純熟發回向心。入十向位。復依解行而為迴向。不爾十向豈無解行。豈更不發回向心耶。證發心者。位在地上。依前二種相順發心。證得真如發真心故。即聖惠開發名證發心。若依此義亦通佛果。或於位位發彼加行勝進之心。亦名發心。此義通於等覺等前位。
論。信成就至堪能發心 釋曰。以下辨相。辨上三名。即分為三。初中亦三。一明信心成就之行。二顯
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，從真法界流出，成為聞熏習，成就出世的功德。整個本體都是圓滿智慧的運用，具有大的作用，能夠作為菩提的因。對於前面的各種法，沒有不普遍周遍的，也是佛智所證悟的道路。想要完全顯現清凈秘密的聲音，菩薩是因為最初發心。所以兼顧教法的人，對於理體圓滿明瞭。雖然這四種解釋在意義上都可行，但是根據顯勝的原則，只取理果，因為這是深奧圓滿的依趣之道。依據教法而起修行，是爲了趣向這個所證悟的理體和所得到的果。理果就是真如，三大是這部論中主要宗奉的。
解釋：以下分別展開。其中分為兩部分。首先標出並列舉名稱，然後依據名稱來辨析。這是第一部分。這裡有義信成就發心的人，正式安立十信。在終滿位中，在這個位中得到信成就，發起三種心，進入十住。解行發心，只安立十行。在終滿位中，解行成就后，發起迴向心，進入十向。有義認為初心也兼顧住位，在十位十信位中，修習信心，信心成就后，發起決定心，就進入十住的初發心住。依據信成就，三種發心安住在正定中。不然的話，十住怎麼會沒有這些呢？所以兩個位都叫做信成就發心。通向指的是十行位，能夠理解法空，順著修行六度，修行純熟后，發起迴向心，進入十向位。又依據解行而作為迴向，不然的話，十向怎麼會沒有解行，難道不再發起迴向心了嗎？證發心的人，位在地上，依據前面的兩種相順的發心，證得真如，發起真心。就是聖惠開發，名為證發心。如果依據這個意義，也通於佛果。或者在各個位中，發起那些加行勝進的心，也叫做發心。這個意義通於等覺等前面的位。
論：信成就至堪能發心 解釋：以下辨析相狀。辨析上面三個名稱。就分為三部分。第一部分中也有三點。一是說明信心成就的修行，二是顯現
【English Translation】 English version: For this reason, from the True Dharma Realm, there arises the hearing and熏習 (xun xi, perfuming), accomplishing the merit of transcendence. The entire substance is the application of perfect wisdom, possessing great function, capable of serving as the cause of Bodhi. Towards all the preceding dharmas, there is nothing that is not universally pervasive, and it is also the path realized by the Buddha's wisdom. Desiring to fully reveal the pure and secret sound, the Bodhisattva is because of the initial aspiration. Therefore, those who emphasize the teachings are perfectly clear about the principle. Although these four explanations are all valid in meaning, according to the principle of revealing the superior, only the principle and result are taken, because this is the profound and complete path to rely on. Relying on the teachings to initiate practice is for the purpose of approaching this realized principle and the obtained result. The principle and result are thus True Suchness (真如, Zhenru), and the Three Greatnesses (三大, Sandai) are what this treatise mainly upholds.
Explanation: The following separately unfolds. Within it, there are two parts. First, list and enumerate the names, and then analyze according to the names. This is the first part. Here, those who have faith accomplishment and generate aspiration formally establish the Ten Faiths (十信, Shixin). In the final and complete position, in this position, they attain faith accomplishment, generate three kinds of aspiration, and enter the Ten Dwellings (十住, Shizhu). Understanding and practice aspiration only establish the Ten Practices (十行, Shixing). In the final and complete position, after understanding and practice are accomplished, they generate the dedication aspiration and enter the Ten Dedications (十向, Shixiang). Some argue that the initial aspiration also encompasses the dwelling position, in the ten positions of the Ten Faiths, cultivating faith, and after faith is accomplished, generating the determination aspiration, they enter the initial dwelling of the Ten Dwellings, the dwelling of initial aspiration. Relying on faith accomplishment, the three kinds of aspiration dwell in right concentration. Otherwise, how could the Ten Dwellings not have these? Therefore, both positions are called faith accomplishment aspiration. 通向 (Tongxiang, reaching towards) refers to the Ten Practices position, capable of understanding the emptiness of dharmas, following the practice of the Six Perfections (六度, Liudu), and after the practice is pure, generating the dedication aspiration and entering the Ten Dedications position. Again, relying on understanding and practice to make dedication, otherwise, how could the Ten Dedications not have understanding and practice, and would they not generate dedication aspiration again? Those who have realized aspiration are in the position of the grounds (地上, Dishang), relying on the preceding two kinds of mutually agreeable aspirations, realizing True Suchness and generating true aspiration. That is, the development of sacred wisdom is called realized aspiration. If according to this meaning, it also extends to the Buddha fruit. Or, in each position, generating those 加行勝進 (jia xing sheng jin, additional effort and progress) aspirations is also called aspiration. This meaning extends to the 等覺 (Dengjue, Equal Enlightenment) and other preceding positions.
Treatise: From faith accomplishment to capable aspiration. Explanation: The following analyzes the characteristics. Analyze the above three names. It is divided into three parts. There are also three points in the first part. First, explain the practice of faith accomplishment, and second, reveal
行成發心之相。三彰發心所得利益。初中又二。初問后答。此初也。此有四句而有二釋。有義四句即為四句。初句問其能修信人。次句問其所修之行。次句問其行成時節。后句問其堪發何心。有義四句但為王問二句如前。其後二句問行成已堪發何心故。唯三問于理為勝。
論。所謂依不定聚眾生 釋曰。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。此初也。此中所言不定聚者。即取十信終心人也。分別三聚。且約業分別。謂無間業名邪定聚。決定受故。諸無漏業名正定聚。定不墮故。除五趣業名不定聚。不定受故。二約法分別。於前三聚由法有異。又有三聚。若般涅槃法者。名正定聚。定成聖故。不般涅槃法者名邪定聚。當生死故。不決定者名不定聚。或不成故。三約姓分別。謂即於前般涅槃法。更開三聚二乘種姓。名邪定聚。定求小果故。菩薩種姓名正定聚。定發大心故。不定姓人名不定聚。不定所求故。四位約位分別。此即唯于菩薩種姓更分三聚。入住已去名正定聚。定不退故。未入信名邪定聚。遣因果故。十信位人名不定聚。或進退故。今此所言不定聚者。即是大乘種姓中者。故本業經依此說云。始從具縛凡夫。未識三寶聖人。未識好惡因果。一切不識
【現代漢語翻譯】 現代漢語譯本 行成發心的表相。三重闡明發心所獲得的利益。第一重又分為兩部分。首先是提問，然後是回答。這是第一部分。這裡有四句話，有兩種解釋。一種觀點認為這四句話就是四個問題。第一句問的是能夠修習信心的人。第二句問的是所修習的行持。第三句問的是行持成就的時間。第四句問的是適合發起什麼心。另一種觀點認為這四句話只是國王提出的問題，前兩句如前所述。後面的兩句問的是行持成就后適合發起什麼心。因此，只有三個問題在道理上更為優勝。
論：所謂的依不定聚眾生。 釋：下面的回答分為兩部分。首先是正面回答前面的問題，然後是舉出低劣的來彰顯殊勝的。前面的部分也分為兩部分。先分別回答三個問題，然後總結歸入位階。回答三個問題又分為三部分。這是第一部分。這裡所說的不定聚，指的是十信位終結時的人。分別三種聚類，且從業的角度來分別。造作無間業的稱為邪定聚，因為必定會受報。造作無漏業的稱為正定聚，因為必定不會墮落。除了五趣業之外的稱為不定聚，因為不一定受報。第二種從法的角度來分別。在前三種聚類的基礎上，因為法的不同，又有三種聚類。如果具有般涅槃法的人，稱為正定聚，因為必定會成就聖果。不具有般涅槃法的人，稱為邪定聚，因為將會在生死中輪迴。不決定的人稱為不定聚，因為可能不會成就。第三種從種姓的角度來分別。也就是在前面具有般涅槃法的基礎上，再分為三種聚類。二乘種姓的稱為邪定聚，因為必定會尋求小果。菩薩種姓的稱為正定聚，因為必定會發起大心。不定種姓的人稱為不定聚，因為所求不定。第四種從位階的角度來分別。這只是在菩薩種姓中再分三種聚類。進入住位之後稱為正定聚，因為必定不會退轉。未進入信位的人稱為邪定聚，因為捨棄了因果。十信位的人稱為不定聚，因為可能會進步也可能會退步。現在這裡所說的不定聚，指的是大乘種姓中的人。所以《本業經》依據此說：『最初是從具縛的凡夫，未認識三寶（佛、法、僧），聖人（證悟者），未認識好壞因果，一切都不認識。』
【English Translation】 English version The appearance of generating the mind of enlightenment. The three-fold explanation of the benefits obtained from generating the mind of enlightenment. The first of these is further divided into two parts. First, the question, then the answer. This is the first part. There are four sentences here, with two interpretations. One view is that these four sentences are four questions. The first sentence asks about the person who can cultivate faith. The second sentence asks about the practice being cultivated. The third sentence asks about the time when the practice is accomplished. The fourth sentence asks what kind of mind is suitable to generate. Another view is that these four sentences are just questions raised by the king, the first two sentences as before. The latter two sentences ask what kind of mind is suitable to generate after the practice is accomplished. Therefore, only three questions are superior in reason.
Treatise: The so-called sentient beings who rely on the uncertain group (Aniyatagotra). Explanation: The following answer is divided into two parts. First, a direct answer to the previous question, then an example of the inferior to highlight the superior. The previous part is also divided into two parts. First, answer the three questions separately, then summarize and enter the position. Answering the three questions is further divided into three parts. This is the first part. The uncertain group (Aniyatagotra) mentioned here refers to the person at the end of the ten faiths stage. Distinguish the three groups, and distinguish them from the perspective of karma. Those who create uninterrupted karma are called the definitely evil group (Mithyanityata), because they will definitely receive retribution. Those who create non-outflow karma are called the definitely good group (Samyaknityata), because they will definitely not fall. Those other than the karma of the five realms are called the uncertain group (Aniyatagotra), because they may or may not receive retribution. The second is to distinguish from the perspective of Dharma. Based on the previous three groups, because of the difference in Dharma, there are three more groups. If a person has the Dharma of Parinirvana, he is called the definitely good group (Samyaknityata), because he will definitely achieve sainthood. Those who do not have the Dharma of Parinirvana are called the definitely evil group (Mithyanityata), because they will be in the cycle of birth and death. Those who are undecided are called the uncertain group (Aniyatagotra), because they may not succeed. The third is to distinguish from the perspective of lineage. That is, based on the previous Dharma of Parinirvana, it is further divided into three groups. Those of the Two Vehicle lineage are called the definitely evil group (Mithyanityata), because they will definitely seek small fruits. Those of the Bodhisattva lineage are called the definitely good group (Samyaknityata), because they will definitely generate great minds. Those of uncertain lineage are called the uncertain group (Aniyatagotra), because what they seek is uncertain. The fourth is to distinguish from the perspective of position. This is only to divide the Bodhisattva lineage into three groups. Those who have entered the stage of abiding are called the definitely good group (Samyaknityata), because they will definitely not regress. Those who have not entered the stage of faith are called the definitely evil group (Mithyanityata), because they have abandoned cause and effect. Those in the ten faiths stage are called the uncertain group (Aniyatagotra), because they may advance or retreat. The uncertain group (Aniyatagotra) mentioned here refers to those in the Mahayana lineage. Therefore, the Original Karma Sutra says based on this: 'Initially, it is from the bound ordinary person, who does not recognize the Three Jewels (Buddha, Dharma, Sangha), the saints (enlightened ones), does not recognize good and bad causes and effects, and does not recognize anything.'
不解不知。從此不識始凡夫地。依佛菩薩正教法中。起一念信。發菩提心。是人名為信相菩薩。亦名假名菩薩。是故亦名不定眾生。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 釋曰。此顯修行答第二問。有熏習等者。初辨行因。謂辨因。謂有本覺內熏因力。善發聞熏為外緣力。能依前在修善根力。信業果報等者。次顯所行。由前因緣。能信果報。起十善等三種善根。一福分善。宿在善根。能感此身。具足諸根為受法器。此信業果。能起十善。即是修行福分善也。故本業經云。其人復行十心。謂十善法。或行五戒六波羅蜜。若一劫二劫修十善行。受六天果報。由行十善有三品故。作鐵輪王粟散王等。二解脫分善以出世種于身田中能感。當成解脫果報。三通達分善。由聖道力通達真如。分者因也。即是通達真如因故。此中所言厭生死苦欲求無上菩提義者。即苦解脫。通達分善。然其菩提總有五種。一發心菩提。在十信位。二伏心菩提。在三賢位。三明心菩提。在初地位。四出到菩提。七地已上。五無菩提。即是佛位。今求佛位故。言無上。得值等者。后明行緣。謂約此緣修十信。十信者。所謂信進念定惠戒向護舍愿。故本業經云。其人略行十種心。謂信心等十信心義。題中已明。此無繁錄
【現代漢語翻譯】 現代漢語譯本 不理解就無法知曉。如果不能理解，就無法認識到凡夫的境界。依靠佛菩薩正確的教法，生起一念信心，發起菩提心，這個人就被稱為信相菩薩（Xìn xiàng pú sà，Believing Aspect Bodhisattva），也稱為假名菩薩（Jiǎmíng pú sà，Provisional Name Bodhisattva）。因此，也被稱為不定眾生（Bù dìng zhòngshēng，Undecided Beings）。現在依據這個人來說明所修行的，所以說依據不定聚眾生。
論：有熏習至修行信心 釋曰：這顯示了修行，回答第二個問題。『有熏習等者』，首先辨別行因，就是辨別原因。就是說有本覺（Běn jué，Original Enlightenment）內在熏習的因的力量，善於引發聞熏（Wén xūn，Hearing-induced influence）作為外在的緣的力量，能夠依靠之前修善根的力量，相信業果報應等。其次顯示所行，由於之前的因緣，能夠相信果報，生起十善等三種善根。一是福分善（Fú fēn shàn，Meritorious Goodness），宿世存在的善根，能夠感得這個身體，具足各種根器作為接受佛法的器具。這種相信業果的善，能夠生起十善，就是修行福分善。所以《本業經》說：『這個人又修行十心，就是十善法，或者修行五戒六波羅蜜。如果一劫二劫修行十善行，接受六天果報。』由於修行十善有三品，所以可以做鐵輪王（Tiě lún wáng，Iron Wheel King）、粟散王（Sù sàn wáng，Scattered Rice King）等。二是解脫分善（Jiětuō fēn shàn，Liberation-part Goodness），以出世的種子在身田中能夠感得，當成就解脫果報。三是通達分善（Tōngdá fēn shàn，Penetration-part Goodness），由聖道的力通達真如（Zhēn rú，Suchness），『分』是原因的意思，就是通達真如的原因。這裡所說的厭惡生死苦，想要尋求無上菩提（Wú shàng pú tí，Unsurpassed Bodhi）的意義，就是苦解脫，通達分善。然而菩提總共有五種：一是發心菩提（Fā xīn pú tí，Aspiration Bodhi），在十信位。二是伏心菩提（Fú xīn pú tí，Subduing Mind Bodhi），在三賢位。三是明心菩提（Míng xīn pú tí，Clarifying Mind Bodhi），在初地位。四是出到菩提（Chū dào pú tí，Emergence Bodhi），七地以上。五是無菩提（Wú pú tí，No Bodhi），就是佛位。現在尋求佛位，所以說是無上。『得值等者』，後面說明行緣，就是約此緣修行十信。十信就是所謂信、進、念、定、惠、戒、向、護、舍、愿。所以《本業經》說：『這個人略微修行十種心，就是信心等十信心義。』題目中已經說明，這裡不再繁瑣地記錄。
【English Translation】 English version Not understanding leads to not knowing. Without understanding, one cannot recognize the state of an ordinary being. Relying on the correct teachings of Buddhas and Bodhisattvas, generating a single thought of faith, and arousing the Bodhi mind, this person is called a 'Believing Aspect Bodhisattva' (Xìn xiàng pú sà), also called a 'Provisional Name Bodhisattva' (Jiǎmíng pú sà). Therefore, they are also called 'Undecided Beings' (Bù dìng zhòngshēng). Now, based on this person, we explain what is being practiced, hence the saying 'relying on undecided beings'.
Treatise: Having the influence to cultivate faith. Explanation: This reveals the practice, answering the second question. 'Having the influence, etc.' first distinguishes the cause of practice, which is distinguishing the cause. That is, there is the internal influence of original enlightenment (Běn jué), and the external condition of being good at initiating hearing-induced influence (Wén xūn), which can rely on the power of previously cultivating good roots, believing in karmic consequences, etc. Secondly, it reveals what is being practiced. Due to the previous causes and conditions, one can believe in karmic consequences and generate the three types of good roots, such as the ten virtuous deeds. First is meritorious goodness (Fú fēn shàn), the good roots existing from past lives, which can cause this body to be born, fully equipped with various faculties as a vessel for receiving the Dharma. This goodness of believing in karma can generate the ten virtuous deeds, which is the practice of meritorious goodness. Therefore, the 'Original Karma Sutra' says: 'This person also practices ten minds, which are the ten virtuous dharmas, or practices the five precepts and six paramitas. If one cultivates the ten virtuous deeds for one or two kalpas, they will receive the rewards of the six heavens.' Because the practice of the ten virtuous deeds has three grades, one can become an Iron Wheel King (Tiě lún wáng), a Scattered Rice King (Sù sàn wáng), etc. Second is liberation-part goodness (Jiětuō fēn shàn), which can be felt in the body-field with the seeds of transcendence, and will achieve the fruit of liberation. Third is penetration-part goodness (Tōngdá fēn shàn), which penetrates Suchness (Zhēn rú) by the power of the holy path. 'Part' means cause, which is the cause of penetrating Suchness. The meaning of disliking the suffering of birth and death and wanting to seek unsurpassed Bodhi (Wú shàng pú tí) mentioned here is the liberation from suffering, penetration-part goodness. However, there are five types of Bodhi in total: First is aspiration Bodhi (Fā xīn pú tí), which is in the ten faiths position. Second is subduing mind Bodhi (Fú xīn pú tí), which is in the three worthy positions. Third is clarifying mind Bodhi (Míng xīn pú tí), which is in the first ground position. Fourth is emergence Bodhi (Chū dào pú tí), which is above the seventh ground. Fifth is no Bodhi (Wú pú tí), which is the Buddha position. Now seeking the Buddha position, so it is called unsurpassed. 'Obtaining value, etc.' later explains the conditions for practice, which is about practicing the ten faiths based on this condition. The ten faiths are so-called faith, progress, mindfulness, concentration, wisdom, precepts, direction, protection, renunciation, and vows. Therefore, the 'Original Karma Sutra' says: 'This person slightly practices ten kinds of minds, which are the meaning of the ten faiths such as faith.' It has already been explained in the title, so there is no need to record it here in detail.
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論。經一萬劫至能自發心 釋曰。此明信成答第三問。逕一萬劫信成等者。此約時滿顯行成也。即是信位。亦云滿人。謂十千劫修十信心。而其信心方得成就。即前八因所為人中。當其第三所為人也。此一萬劫。且約鈍根下劣。精進疑遲處說。不必一切皆十千劫。謂極勇猛不越一劫。中間勝劣二三等劫亦得成就。如彼二乘極遲鈍者六十百劫疾三四生。隨應證得二無學果。故本業經云。是信相菩薩。具一切煩惱。舉一切善根。亦退亦出。若依善知識。修業佛法一劫二劫。即入住位。若不爾者。常沒不出。仁王經說。極疾不越一劫。極遲不過萬劫。中間隨根劫數增減。若有放逸無精進者。雖已發心而為常沒。即於此人劫數無限。諸佛菩薩教令等者。此約勝緣明發心也。謂依勝緣發三心故。即入十住初發心住。故仁王云。習忍已前十善菩薩有進有退。猶如輕毛隨風東西。雖以十千劫行十正道。要發菩提心乃入習忍位。謂發三種菩提心故。乃入十住習忍位中。而此住位名習忍位。名習忍者。習種姓位所得忍故。如六忍中初之信忍。正定信位所得忍。故本業經云。是信相菩薩。於十千劫行十戒法。當入十信心入初位。此經所言入初住者。即入十住初發心住。至此方得十不退信。是故亦名入十信心。非謂住前之十信也。
{ "translations": [ "現代漢語譯本", "論：即使經過一萬劫的時間，才能自己發起菩提心。（釋：這是爲了闡明『信成就』，回答第三個問題。『經過一萬劫信成就』等，這是就時間圓滿來顯示修行成就。這指的是信位，也稱為『滿人』，意思是修行十信心需要十千劫的時間，才能成就。這就是前面所說的八種因緣所化導的人中的第三種。這一萬劫，只是針對根器遲鈍、下劣、精進不足、疑慮重重的人而言。並非所有人都需要十千劫。如果非常勇猛，可能不超過一劫就能成就。中間根器勝劣的人，兩三劫也能成就。就像二乘人中極度遲鈍的，需要六十百劫，快速的也需要三四生，才能證得二無學果。所以《本業經》說：『這是信相菩薩，具足一切煩惱，也具足一切善根，既會退轉也會前進。如果依靠善知識，修習佛法一劫或二劫，就能進入住位。如果不這樣，就會常常沉沒而不能出離。』《仁王經》說：『最快不超過一劫，最慢不超過萬劫，中間根據根器增減劫數。』如果有人放逸沒有精進，即使已經發心也會常常沉沒，對於這種人來說，劫數是無限的。諸佛菩薩教令等，這是就殊勝的因緣來說明發菩提心。意思是依靠殊勝的因緣發起三種菩提心，就能進入十住位的初發心住。所以《仁王經》說：『在習忍位之前，十善菩薩有進有退，就像輕毛隨風飄動。』即使以十千劫的時間修行十正道，也要發起菩提心才能進入習忍位。意思是發起三種菩提心，才能進入十住位的習忍位中。而這個住位被稱為習忍位。之所以稱為習忍者，是因為這是習種姓位所得到的忍。就像六忍中最初的信忍，是正定信位所得到的忍。所以《本業經》說：『這是信相菩薩，在十千劫的時間裡修行十戒法，應當進入十信心，進入初位。』這部經所說的進入初住，就是進入十住位的初發心住。到了這裡才能得到十不退信，所以也稱為進入十信心，而不是指住位之前的十信。」 ], "english_translations": [ "English version", "Treatise: Only after one myriad kalpas can one spontaneously generate the Bodhi mind. (Explanation: This clarifies 'faith accomplishment' and answers the third question. 'After one myriad kalpas faith accomplishment' etc., this refers to the completion of time manifesting the accomplishment of practice. This refers to the stage of faith, also called 'full person', meaning that cultivating the ten faiths requires ten thousand kalpas to achieve. This is the third type of person among the eight causes mentioned earlier. This one myriad kalpas is only for those with dull roots, inferior capacity, lack of diligence, and heavy doubts. Not everyone needs ten thousand kalpas. If one is very courageous, it may not exceed one kalpa to achieve. Those with intermediate superior or inferior capacities can achieve it in two or three kalpas. Like the extremely dull among the Two Vehicles, it takes sixty or one hundred kalpas, while the fast ones need three or four lives to attain the two fruits of no more learning (Arhatship). Therefore, the Brahma Net Sutra says: 'This is the Bodhisattva of faith, possessing all afflictions and all good roots, both regressing and progressing. If relying on a good teacher and cultivating the Buddhadharma for one or two kalpas, one can enter the stage of abiding. If not, one will always be submerged and unable to escape.' The Ren Wang Sutra says: 'The fastest does not exceed one kalpa, the slowest does not exceed ten thousand kalpas, and the number of kalpas increases or decreases according to the capacity in between.' If someone is lax and lacks diligence, even if they have generated the Bodhi mind, they will always be submerged, and for such a person, the number of kalpas is infinite. 'The Buddhas and Bodhisattvas teach and guide' etc., this explains the generation of the Bodhi mind in terms of superior conditions. It means that relying on superior conditions to generate the three types of Bodhi mind, one can enter the initial mind abiding of the ten abodes. Therefore, the Ren Wang Sutra says: 'Before the stage of learning forbearance, the Bodhisattvas of the ten good deeds advance and regress, like light feathers blown by the wind.' Even if one practices the ten right paths for ten thousand kalpas, one must generate the Bodhi mind to enter the stage of learning forbearance. It means that generating the three types of Bodhi mind, one can enter the stage of learning forbearance in the ten abodes. And this abode is called the stage of learning forbearance. It is called 'learner of forbearance' because it is the forbearance obtained in the stage of learning the lineage. Like the initial faith forbearance among the six forbearances, it is the forbearance obtained in the stage of right determination and faith. Therefore, the Brahma Net Sutra says: 'This is the Bodhisattva of faith, practicing the ten precepts for ten thousand kalpas, and should enter the ten faiths and enter the initial stage.' The entry into the initial abode mentioned in this sutra is the entry into the initial mind abiding of the ten abodes. Only here can one obtain the ten non-regressing faiths, so it is also called entering the ten faiths, not referring to the ten faiths before the abodes." ] }
以諸位地有通別名。通謂諸位皆名十信。無不皆有十信心故。猶如十地亦名十住。別謂十信住行向等。隨位所修解行別故。從別十信入十住信故。亦得名入十信心。故仁王云。習種姓有十心。已超二乘一切善地。所謂信進念定惠等。十心名字與前不殊。唯退不退有差別耳。故依此義復說偈云。伏忍聖胎三十人。十信十止十堅心等。言伏忍者。約五忍說。謂伏信順無生寂滅。即依三賢十地及佛。上中下等。隨應而立。以三賢位得有漏道。能伏二障故名伏忍。發三種心成不退者。然準十住毗婆沙論。發菩提心有其七緣。前三是此決定發心。后四是下不定發心。此文三種。即是下說三發心相故成不退。諸佛菩薩教發心者。教念真如發直心也。以大悲故自發心者。愍眾生疾發悲心也。以護法故自發心者。便樂眾生善發深心也。故彼論云。見法欲滅便發心云我種善根當成佛道。令法久住。勤精進修諸善行。故護法心是深心也。
論。如是信心至正因相應 釋曰。此即第二結成入位。信成就故。得發三心。至初住名入正定聚。菩提涅槃離惑等邪名正種姓。菩薩趣之必爾名定。正定眾多攝為一類名聚。至此位時不失大心。決定紹佛種名畢竟不退。當成正覺名曰如來習種。當紹名住。種中正因相應。釋當紹義。佛性內熏名為正因
【現代漢語翻譯】 現代漢語譯本 關於諸位（菩薩所處的不同階段）有共通和個別的名稱。共通之處在於所有階段都可以稱為十信（菩薩修行的最初十個階段），因為每個階段都具備十種信心。這就像十地（菩薩修行的最後十個階段）也可以稱為十住（菩薩修行的最初十個階段）。個別之處在於十信、十住、十行、十向等，根據不同階段所修行的理解和實踐而有所區別。從個別的十信進入十住，是因為信心的緣故，也可以稱為進入十信心。所以《仁王經》說，習種姓（開始修行佛道的人）有十心，已經超越了二乘（聲聞和緣覺）的一切善地，這十心就是信、進、念、定、慧等。這十心的名稱與前面所說的沒有區別，只是退與不退有所差別。所以依據這個意義，又說偈語道：『伏忍聖胎三十人，十信十止十堅心等。』所說的伏忍者，是約五忍（伏忍、信忍、順忍、無生忍、寂滅忍）來說的，也就是伏忍、信忍、順忍、無生忍、寂滅忍，是依據三賢（十住、十行、十回向）十地（十地菩薩）以及佛，以上中下等來相應安立的。因為三賢位（十住、十行、十回向）得到有漏道（尚未完全解脫的修行），能夠降伏煩惱障和所知障，所以稱為伏忍。發起三種心成就永不退轉。然而根據《十住毗婆沙論》，發起菩提心（追求覺悟的心）有七種因緣，前三種是決定發起菩提心的因緣，后四種是不定發起菩提心的因緣。此文所說的三種心，就是下面所說的三種發心相，因此成就永不退轉。諸佛菩薩教導他人發菩提心，是教導念真如（宇宙萬物的本性）而發直心（正直的心）。因為大悲心的緣故自己發起菩提心，是憐憫眾生的苦難而迅速發起悲心（慈悲的心）。爲了護持佛法的緣故自己發起菩提心，便是樂於眾生行善而發起深心（深刻的心）。所以《十住毗婆沙論》說，見到佛法將要滅亡，便發起心說：『我種下善根，當成就佛道，令佛法長久住世，勤奮精進地修習各種善行。』所以護法的心是深心。 論：如此信心達到與正因相應。 釋：這就是第二部分，總結成就進入果位。因為信心成就的緣故，得以發起三種心，到達初住（菩薩修行的第一個階段），稱為進入正定聚（不會退轉的群體）。菩提（覺悟）、涅槃（解脫）、遠離迷惑等邪見稱為正種姓（正確的修行道路）。菩薩趨向於此必定如此稱為定。正定眾多歸納為一類稱為聚。到達這個階段時不會失去大心（菩提心），決定繼承佛的種子稱為畢竟不退。將要成就正覺稱為如來習種。將要繼承稱為住。種子中的正因相應，解釋將要繼承的意義。佛性在內部熏習稱為正因。
【English Translation】 English version Regarding the various positions (stages where Bodhisattvas are), there are common and distinct names. The commonality is that all positions can be called the Ten Faiths (the initial ten stages of Bodhisattva practice), because each stage possesses the ten kinds of faith. This is like how the Ten Grounds (the final ten stages of Bodhisattva practice) can also be called the Ten Dwellings (the initial ten stages of Bodhisattva practice). The distinction lies in the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, etc., which differ according to the understanding and practice cultivated in each stage. Entering the Ten Dwellings from the individual Ten Faiths is due to faith, and can also be called entering the Ten Faith Minds. Therefore, the Renwang Sutra says that those of the Learning Lineage (those who begin to practice the Buddha's path) have ten minds and have already surpassed all the good grounds of the Two Vehicles (Śrāvakas and Pratyekabuddhas). These ten minds are faith, vigor, mindfulness, concentration, wisdom, etc. The names of these ten minds are no different from what was said before, only the difference between regression and non-regression exists. Therefore, based on this meaning, a verse is also said: 'The thirty people of Subduing Endurance and Holy Embryo, the Ten Faiths, Ten Stoppings, Ten Firm Minds, etc.' The so-called Subduing Endurance refers to the Five Endurances (Subduing Endurance, Faith Endurance, Compliance Endurance, Non-Arising Endurance, Quiescence Endurance), which are Subduing Endurance, Faith Endurance, Compliance Endurance, Non-Arising Endurance, and Quiescence Endurance, established accordingly based on the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications), the Ten Grounds (Ten Ground Bodhisattvas), and the Buddha, in upper, middle, and lower levels. Because the Three Sage positions (Ten Dwellings, Ten Practices, Ten Dedications) attain the defiled path (practice that is not yet completely liberated), they can subdue the afflictive and cognitive obscurations, so they are called Subduing Endurance. Generating the three minds achieves non-regression. However, according to the Ten Dwellings Vibhāṣā, there are seven conditions for generating the Bodhi mind (the mind seeking enlightenment), the first three are the conditions for definitely generating the Bodhi mind, and the last four are the conditions for indefinitely generating the Bodhi mind. The three minds mentioned in this text are the three aspects of generating the mind described below, thus achieving non-regression. When Buddhas and Bodhisattvas teach others to generate the Bodhi mind, they teach to contemplate Suchness (the nature of all things in the universe) and generate a straight mind (an upright mind). Generating the Bodhi mind oneself out of great compassion is to pity the suffering of sentient beings and quickly generate a compassionate mind (a mind of loving-kindness). Generating the Bodhi mind oneself for the sake of protecting the Dharma is to be happy for sentient beings to do good and generate a profound mind (a deep mind). Therefore, the Ten Dwellings Vibhāṣā says that seeing the Dharma about to perish, one generates the mind saying: 'I will plant good roots and attain Buddhahood, so that the Dharma will abide for a long time, diligently and vigorously cultivating all kinds of good deeds.' Therefore, the mind of protecting the Dharma is a profound mind. Treatise: Thus, faith reaches correspondence with the right cause. Explanation: This is the second part, summarizing the achievement of entering the position. Because faith is accomplished, one is able to generate the three minds, reaching the First Dwelling (the first stage of Bodhisattva practice), called entering the Rightly Determined Group (a group that will not regress). Bodhi (enlightenment), Nirvana (liberation), and being free from delusion and other wrong views are called the Right Lineage (the correct path of practice). Bodhisattvas tending towards this are certain to be so-called determined. Many Right Determinations are summarized into one category called a group. Upon reaching this stage, one will not lose the great mind (Bodhi mind), and is determined to inherit the Buddha's seed, called ultimately non-regressing. About to achieve perfect enlightenment is called the Tathāgata Learning Lineage. About to inherit is called dwelling. The right cause in the seed corresponds, explaining the meaning of about to inherit. The Buddha-nature internally perfuming is called the right cause.
。修行契順故曰相應 或習種親紹即名正因成就。在已而曰相應。新論名為勝因相應。得佛正因名勝因故。由與得佛正因相應。畢竟不畏墮二乘地。是故得住如來種也。
論。若有眾生至若進若退 釋曰。以下第二舉劣顯勝。于中有二。初內因力微。后外緣力劣。此初也。內熏力微者。即信位初心下名人也。若有眾生等者。總明障熏。創修善行故言微少。久惑未制名為深厚。雖值于佛等者。別顯位輕。于中顯其三品劣人。然起人天種子者。即下名最劣者。倒求人天生死苦也。或起二乘種子者。即中名次劣者。起自濟心異求小果。設有求大乘等者。對前雖上名猶豫大乘而心不定。此三雖遇勝緣發心。善少障深但得淺利。即前八因所為人中。五六七因三品人也。
論。或有供養至墮二乘地 釋曰。此明外緣力劣。即其信位中品人也。供養諸佛未萬劫者。顯中品人。行時未滿。于中遇緣亦有等者。顯此中品遇緣不勝。見佛色相等者。緣假相故。或因供養等者。取儀形故。或因二乘等者。劣勸發故。或學他發心者。不見體故。如是等發心等者。結成退失。皆非菩薩悲智之心。不見本性體不定故。雖皆發心。遇緣便退。舍大乘行入二乘地。故瓔珞經攝大乘論皆說菩薩在十信位。雖修大乘心未堅。因而多起心厭怖生死
【現代漢語翻譯】 現代漢語譯本：修行與真理相契合，因此稱為『相應』。或者說，通過學習，使本有的佛性種子得以親近和延續，這便稱為『正因成就』。在自身已經具備的情況下，稱為『相應』。《新論》中稱之為『勝因相應』。獲得成佛的正因，因此稱為『勝因』。由於與獲得成佛的正因相應，最終不會畏懼墮入二乘的境界。所以能夠安住于如來的種性之中。
論：如果有的眾生，時而前進，時而退步。 釋：以下第二部分，通過舉出較差的情況來彰顯殊勝之處。其中分為兩種情況：一是內在的因的力量微弱，二是外在的緣的力量不足。這裡是第一種情況，即內在熏習的力量微弱，指的是信位初心以下的人。『如果有的眾生』等等，總的說明了障礙熏習的情況。因為剛開始修行善行，所以說微少。長久以來被迷惑所控制，所以說深厚。『雖然遇到佛』等等，特別顯示了位階的輕微。其中顯示了三種品級的劣等人。『然而生起人天種子』，指的是下品中最差的人，他們顛倒地追求人天的生死之苦。『或者生起二乘種子』，指的是中品中較差的人，他們生起只求自度的心，異於大乘而追求小乘的果位。『假設有求大乘』等等，相對於前面兩種情況，雖然有所提升，稱為『猶豫大乘』，但心意並不堅定。這三種人雖然遇到殊勝的因緣而發心，但善少障深，只能獲得淺薄的利益。也就是前面八因所對應的人中，第五、第六、第七因這三種品級的人。
論：或者有的供養諸佛，未滿萬劫。 釋：這裡說明外在的緣的力量不足，指的是信位中的中品人。『供養諸佛未滿萬劫』，顯示了中品人，修行的時間未滿。『于中遇到因緣也有』等等，顯示了這種中品人遇到的因緣不夠殊勝。『見佛色相』等等，是因為所見的只是虛假的表象。『或者因為供養』等等，是因為只注重外在的儀式和形式。『或者因為二乘』等等，是因為受到低劣的勸導和啓發。『或者學習他人發心』，是因為沒有見到自性的本體。『像這樣發心』等等，總結說明了退失的原因，都是因為沒有菩薩的悲心和智慧，沒有見到本性的本體，心意不定。雖然都發了心，但遇到因緣就會退轉，捨棄大乘的修行而進入二乘的境界。所以《瓔珞經》、《攝大乘論》都說菩薩在十信位，雖然修行大乘，但心意尚未堅定，因此常常生起厭惡生死的念頭。
【English Translation】 English version: 'Corresponding' (xiangying) is used because practice aligns with the truth. Alternatively, through learning, the inherent seed of Buddhahood is enabled to be close and continue, which is called 'accomplishment of the proper cause' (zheng yin chengjiu). When it is already present within oneself, it is called 'corresponding'. The New Treatise calls it 'corresponding to the superior cause' (sheng yin xiangying). Obtaining the proper cause for becoming a Buddha is therefore called 'superior cause'. Because it corresponds to obtaining the proper cause for becoming a Buddha, one will ultimately not fear falling into the realm of the Two Vehicles (er cheng). Therefore, one can abide in the lineage of the Tathagata (rulai).
Treatise: If there are sentient beings who sometimes advance and sometimes retreat. Explanation: The second part below highlights the superior by citing inferior situations. It is divided into two situations: first, the power of the internal cause is weak, and second, the power of the external condition is insufficient. This is the first situation, where the power of internal cultivation is weak, referring to those below the initial mind of the stage of faith (xin wei). 'If there are sentient beings' etc., generally explains the situation of obstructing cultivation. Because one has just begun to cultivate good deeds, it is said to be meager. Because one has been controlled by delusion for a long time, it is said to be profound. 'Although encountering the Buddha' etc., specifically shows the lightness of the stage. It shows three grades of inferior people. 'However, generating the seeds of humans and devas' refers to the worst of the lower grade, who perversely seek the suffering of birth and death in the realms of humans and devas. 'Or generating the seeds of the Two Vehicles' refers to the inferior of the middle grade, who generate a mind of seeking only self-liberation, different from the Mahayana (da cheng) and seeking the small fruit of the Hinayana (xiao cheng). 'Suppose there are those who seek the Mahayana' etc., compared to the previous two situations, although there is some improvement, it is called 'hesitant Mahayana', but the mind is not firm. Although these three types of people encounter superior conditions and generate the aspiration, their good is little and their obstacles are deep, so they can only obtain shallow benefits. That is, among the people corresponding to the previous eight causes, the fifth, sixth, and seventh causes are these three grades of people.
Treatise: Or there are those who make offerings to the Buddhas, but have not completed ten thousand kalpas (wan jie). Explanation: This explains that the power of the external condition is insufficient, referring to the middle grade people in the stage of faith. 'Making offerings to the Buddhas but not completing ten thousand kalpas' shows the middle grade people, whose time of practice is not yet complete. 'Among them, encountering conditions also' etc., shows that the conditions encountered by this middle grade person are not superior enough. 'Seeing the form of the Buddha' etc., is because what is seen is only a false appearance. 'Or because of making offerings' etc., is because one only focuses on external rituals and forms. 'Or because of the Two Vehicles' etc., is because one is influenced by inferior exhortations and inspirations. 'Or learning from others' aspiration' is because one has not seen the essence of one's own nature. 'Like this generating the aspiration' etc., summarizes the reasons for regression, all because they do not have the compassion and wisdom of the Bodhisattva (pusa), have not seen the essence of their own nature, and their minds are not firm. Although they all generate the aspiration, they will regress when encountering conditions, abandoning the practice of the Mahayana and entering the realm of the Two Vehicles. Therefore, the Yingluo Sutra and the Compendium of the Mahayana both say that Bodhisattvas in the ten stages of faith, although practicing the Mahayana, their minds are not yet firm, and therefore they often generate thoughts of aversion to birth and death.
。悲眾生心當猶劣薄。喜舍大行樂修小乘故。起二乘種退墮二乘地。即第四因所為人也。
釋曰。上明信心成就之行。下顯行成發心之相。于中有二。初正明發心。后問答釋疑。前中有二。初問起標數。后依標標相。此初也。妙行雖廣。三行統收總而顯之。故云略說。
論。云何為三至眾生苦故 釋曰。此依標顯相也。言直心者。無別義。正觀真如無邪念故。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。言大悲者。是普濟□拔眾生苦故。即是利他行之本也。此三即是三聚凈戒三菩提心三種迴向三德三身之因行也。此是其發心相耳。
論。問曰上說至諸善之行 釋曰。以下釋疑。于中問答。此初問也。唯復直心疑問后二故。新論云。一切眾生一切諸法。皆同一法界無有二相。據理但應正念真如。何假復修一切善法救一切眾生。
論。答曰譬如至終無得凈 釋曰。下答有二。初正答前問。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 釋曰。下合有三。初正合前喻。次顯行所以。后善行順真。此初也。真如等者。初顯真性凈。離偽名真。無二曰如。有恒沙德故名為法。無礙名空。無染名凈。而有等者。次顯真相。染真及煩惱
【現代漢語翻譯】 現代漢語譯本：悲憫眾生的心還很薄弱，喜歡佈施卻只樂於修行小乘佛法，因此生起二乘（聲聞乘和緣覺乘）的種子，退墮於二乘的境界，這就是第四種因所對應的人。
解釋：上面說明了信心成就的修行，下面闡述了修行成就后發起菩提心的狀態。其中分為兩部分：首先是正面闡述發心，然後通過問答來解釋疑惑。在正面闡述發心部分，又分為兩部分：首先提出並標明要點，然後依據要點來解釋其含義。這裡是第一部分。妙行雖然廣大，但可以用三種行為來概括和顯現，所以說是『略說』。
論：什麼是三種心？至誠心、深心、大悲心，爲了救度眾生的痛苦。 解釋：這是依據要點來顯現其含義。所說的『直心』，沒有別的意思，就是以正念觀察真如，沒有邪念的緣故，這是自利利他兩種行為的根本。所說的『深心』，是意樂的意思，因為以意樂來修行各種善行的緣故，這是自利行為的根本。所說的『大悲心』，是普遍救濟、拔除眾生痛苦的緣故，這是利他行為的根本。這三種心就是三聚凈戒、三菩提心、三種迴向、三德、三身的因行。這只是發心的狀態而已。
論：問：上面說『一切眾生，本來清凈，畢竟寂滅』，又說『雖行佈施、持戒、忍辱、精進、禪定、智慧等諸善之行』。 解釋：以下是解釋疑惑，分為問答兩部分，這是提問部分。因為只重複了直心，所以疑問集中在後兩種心。新論中說：『一切眾生、一切諸法，都同一法界，沒有兩種相狀。』按照道理，只應當正念真如，為什麼還要修行一切善法，救度一切眾生呢？
論：答：譬如有人，在空曠的野地裡旅行，因為飢渴的緣故，想要到達城市，就必須行走才能到達；雖然知道城市本來是空的，但如果不行走，最終也無法到達清凈的城市。 解釋：下面的回答分為兩部分：首先是正面回答前面的問題，然後再次闡述方便法門。在正面回答部分，也分為兩部分：先用比喻，後作總結。
論：像這樣，眾生雖然知道自身本來清凈，但如果不行一切善行，最終也無法得到清凈。 解釋：下面作總結，分為三部分：首先是正面總結前面的比喻，其次是闡述修行的原因，最後是說明善行順應真如。這是第一部分。『真如』等，首先是顯現真性的清凈，遠離虛偽名為真，無二名為如，具有恒河沙數功德所以稱為法，沒有障礙名為空，沒有染污名為凈。而『有』等，其次是顯現真相，染污真如以及煩惱。
【English Translation】 English version: The compassionate heart for sentient beings is still weak, and one delights in giving but only enjoys practicing the Lesser Vehicle (Hinayana), thus generating the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and falling into the realm of the Two Vehicles. This is the person corresponding to the fourth cause.
Explanation: The above explains the practice of accomplishing faith, and the following elucidates the state of arousing Bodhicitta after the accomplishment of practice. It is divided into two parts: first, a direct explanation of arousing the mind; then, an explanation of doubts through questions and answers. In the direct explanation of arousing the mind, there are also two parts: first, the proposal and marking of key points; then, the explanation of their meanings according to the key points. This is the first part. Although the wonderful practices are vast, they can be summarized and manifested by three practices, so it is said to be a 'brief explanation'.
Treatise: What are the three minds? The sincere mind, the profound mind, and the great compassionate mind, for the sake of relieving the suffering of sentient beings. Explanation: This is to reveal the meaning according to the key points. The so-called 'straight mind' has no other meaning; it is to observe Suchness (Tathātā) with right mindfulness, without evil thoughts, which is the root of both self-benefit and benefiting others. The so-called 'profound mind' is the meaning of intention and joy, because one cultivates various good deeds with intention and joy, which is the root of self-benefit. The so-called 'great compassionate mind' is to universally relieve and eradicate the suffering of sentient beings, which is the root of benefiting others. These three minds are the causal practices of the Three Pure Precepts (Trisamvara), the Three Bodhicittas, the Three Kinds of Dedication, the Three Virtues, and the Three Bodies (Trikaya). This is just the state of arousing the mind.
Treatise: Question: Above it says 'All sentient beings are originally pure and ultimately quiescent,' and also says 'Although practicing giving, morality, patience, diligence, meditation, wisdom, and other good deeds.' Explanation: The following is to explain doubts, divided into questions and answers, this is the question part. Because only the straight mind is repeated, the questions are focused on the latter two minds. The new treatise says: 'All sentient beings and all dharmas are the same in the Dharma Realm, without two aspects.' According to reason, one should only be mindful of Suchness, why should one cultivate all good deeds and save all sentient beings?
Treatise: Answer: It is like a person traveling in a vast wilderness, because of hunger and thirst, wanting to reach a city, one must walk to reach it; although knowing that the city is originally empty, if one does not walk, one will ultimately not be able to reach the pure city. Explanation: The following answer is divided into two parts: first, a direct answer to the previous question; then, a re-elaboration of skillful means. In the direct answer part, there are also two parts: first, a metaphor; then, a summary.
Treatise: Like this, although sentient beings know that they are originally pure, if they do not practice all good deeds, they will ultimately not be able to attain purity. Explanation: The following is a summary, divided into three parts: first, a direct summary of the previous metaphor; second, an explanation of the reason for practice; finally, an explanation that good deeds accord with Suchness. This is the first part. 'Suchness' etc., first is to reveal the purity of true nature, being apart from falsehood is called true, being without duality is called Suchness, having merits like the sands of the Ganges is why it is called Dharma, being without obstruction is called emptiness, being without defilement is called purity. And 'having' etc., second is to reveal the true appearance, defiled Suchness and afflictions.
。皆眾生有之。眾生之垢妄翳真如。非謂真如性自有垢。若人已下後顯藉緣。凈以有垢故。不以方便熏真滅妄終無得凈。
論。以垢無量至以為對治 釋曰。此顯眾行之所以也。真之理既遍一切無明遍真有不覺義。所詮垢遍一切法也。故非一行而能除遣。
論。若人修行至如法故 釋曰。此顯善行順真如也。既遍一切法中。亦非一行而能隨順。染從無明起。善從真如流。若修善行。遣妄順真故。修善法自歸真也。此中所言一切善者。即是自利利他行也。故新論云。要當集一切善行。普救一切眾生。離客塵垢。然後方能顯現真法。
論。略說方便有四種 釋曰。重顯方便。于中有二。初標數。后別釋。此初也。四中初一顯不住道。是后三種行之根本。后三即是三聚凈戒為三德因三種發心。由此總別四種行故。離一切惡修一切善。即是助顯真如方便故。說方便有四種也。
論。云何為四至性無住故 釋曰。以下別釋。別釋四種。即分為四。此初也。行根本方便者。初列名也。謂依真如修不住行。與后三行作根本故。持業依主二釋。皆通此行順真故名方便。行即方便持業釋也。觀一切法等者。以顯其相。自性無生者。所觀境空。離妄見者。能觀心境既空。何所樂著。故能生智不住生死。觀一切法。
【現代漢語翻譯】 現代漢語譯本：這些都是眾生所具有的。眾生的污垢和虛妄遮蔽了真如（Tathata，如實、真如本性）。這並不是說真如的自性本身就有污垢。如果有人從『若人已下』開始，後面會顯示藉助因緣，通過清凈來對治有垢，而不是用方便法門來熏滅真如中的虛妄，最終是無法獲得清凈的。
論：以垢無量至以為對治 釋曰：這顯示了各種修行的原因。真如的道理既然遍及一切，無明也遍及真如，具有不覺的含義。所詮釋的污垢遍及一切法。因此，不能只通過一種修行就能去除。
論：若人修行至如法故 釋曰：這顯示了善行順應真如。既然遍及一切法中，也不能只通過一種修行就能隨順。染污從無明生起，善從真如流出。如果修習善行，就能去除虛妄，順應真如。因此，修習善法自然迴歸真如。這裡所說的一切善，就是自利利他的行為。所以《新論》說：『要聚集一切善行，普遍救度一切眾生，遠離客塵煩惱，然後才能顯現真法。』
論：略說方便有四種 釋曰：再次顯示方便法門。其中有兩層含義。首先是標出數量，然後分別解釋。這是第一層。四種方便中，第一種顯示不住道，是後面三種行的根本。后三種就是三聚凈戒（Trisamvara，三種戒律）作為三德（Triguna，三種功德）之因，以及三種發心。通過這總別四種行，就能遠離一切惡，修一切善，這就是輔助顯現真如的方便，所以說方便有四種。
論：云何為四至性無住故 釋曰：以下分別解釋。分別解釋四種方便，分為四部分。這是第一部分。行根本方便，首先列出名稱。指的是依靠真如修習不住行。與后三種行作為根本。持業依主兩種解釋，都適用於此行順應真如，所以稱為方便。行即方便，是持業釋。觀一切法等，是爲了顯示它的相狀。自性無生，是說所觀的境界是空性的。離妄見，是說能觀的心和所觀的境都是空性的，還有什麼可以執著的呢？所以能生起智慧，不住于生死。觀一切法。
【English Translation】 English version: These are all possessed by sentient beings. The defilements and delusions of sentient beings obscure the Tathata (suchness, the true nature of reality). It is not that the nature of Tathata itself has defilements. If one starts from 'If a person...' later it will be shown that by relying on conditions, one uses purity to counteract defilements, rather than using expedient means to extinguish the delusions within Tathata, one will ultimately not attain purity.
Treatise: 'Because defilements are immeasurable, they are used as antidotes.' Explanation: This reveals the reason for various practices. Since the principle of Tathata pervades everything, ignorance also pervades Tathata, having the meaning of non-awakening. The defilements that are explained pervade all dharmas. Therefore, it cannot be removed by just one practice.
Treatise: 'If a person cultivates... until it is in accordance with the Dharma.' Explanation: This shows that good deeds accord with Tathata. Since it pervades all dharmas, it cannot be conformed to by just one practice. Defilement arises from ignorance, and goodness flows from Tathata. If one cultivates good deeds, one can remove delusions and accord with Tathata. Therefore, cultivating good dharmas naturally returns to Tathata. All the goodness mentioned here refers to the practice of benefiting oneself and others. Therefore, the New Treatise says: 'One must gather all good deeds, universally save all sentient beings, be free from adventitious defilements, and then the true Dharma can be revealed.'
Treatise: 'Briefly speaking, there are four kinds of expedient means.' Explanation: Again, it shows the expedient means. There are two meanings in it. First, list the numbers, and then explain them separately. This is the first layer. Among the four expedient means, the first one shows non-abiding in the path, which is the root of the latter three practices. The latter three are the Trisamvara (three sets of vows) as the cause of the Triguna (three virtues), and the three kinds of aspiration. Through these four kinds of practices, both general and specific, one can stay away from all evil and cultivate all good, which is the expedient means to assist in revealing Tathata, so it is said that there are four kinds of expedient means.
Treatise: 'What are the four... until the nature is non-abiding?' Explanation: The following separately explains. Separately explain the four kinds of expedient means, divided into four parts. This is the first part. The fundamental expedient means of practice, first lists the names. It refers to relying on Tathata to cultivate the practice of non-abiding. It serves as the root for the latter three practices. Both the possessive and dependent interpretations are applicable to this practice, which accords with Tathata, so it is called expedient means. Practice is expedient means, which is the possessive interpretation. 'Observing all dharmas, etc.' is to show its appearance. 'Self-nature is unborn' means that the observed realm is empty. 'Free from deluded views' means that both the observing mind and the observed realm are empty, so what is there to be attached to? Therefore, one can generate wisdom and not abide in birth and death. Observing all dharmas.
由因緣合業果不失故。于生死眾生不悟。深可生悲。為攝化故不住涅槃。以隨順等者。后顯修意。以此法性性無住故。順修此行為方便也。
論。二者能止至離諸過故 釋曰。此顯攝律儀戒。能止方便者。初列其名。由能止惡隨順真如。是故能止即方便也。慚愧等者。以顯其相。此中即顯二種正勤。能止一切惡法者。已生惡法。由慚愧故。勤令不生。不令增長者。未生惡法。由慚愧故。勤令不起。以隨順等者。后釋修意。隨順法性離過義故。故說能止為方便也。
論。三者發起至離癡障故 釋曰。此顯攝善法戒。發起等者。初列名也。謂由勤故發起善根。後由勤故善根增長。即是順真之方便也。謂勤已下次顯其相。于中又顯二種正勤。初明生善。顯一正勤供養等者。生善事也。愛敬等者。生善因也。乃能等者。生善緣也。故未生善法勤令發生。然愛與敬四句分別。一愛非敬。如母于子。二敬非愛。如仆于主。三亦敬愛。如子于親。四非敬愛。如於怨等。而□經言□。但愛者若爾非□不敬□故。今於三寶亦敬愛。故而信增長生眾善也。又為佛法僧力等者。后滅業障。生一正勤。要滅業障不退善根。善不退者。成增長義。即已生善法。勤令增長。前能止中。離現起銷業種。既其炬亡不礙。諸善既增長也。隨順
【現代漢語翻譯】 現代漢語譯本：由於因緣和合，業果不會消失，所以生死輪迴中的眾生無法覺悟，實在令人深感悲憫。爲了攝受教化眾生，諸佛菩薩不住于涅槃。『以隨順等者』，後面闡明修行的意義。因為法性本性是無所住的，所以順應修行這種行為就是方便法門。
論：二者能止至離諸過故 釋曰：這裡闡明攝律儀戒。『能止方便者』，首先列出它的名稱。由於能夠止息惡行，隨順真如，所以說『能止』就是方便。『慚愧等者』，用來顯示它的相狀。這裡實際上顯示了兩種正勤。『能止一切惡法者』，對於已經產生的惡法，因為有慚愧心，所以努力使它不再產生。『不令增長者』，對於尚未產生的惡法，因為有慚愧心，所以努力使它不生起。『以隨順等者』，後面解釋修行的意義。因為隨順法性，遠離過失的緣故，所以說『能止』是方便。
論：三者發起至離癡障故 釋曰：這裡闡明攝善法戒。『發起等者』，首先列出名稱。意思是由於精勤的緣故，發起善根，之後由於精勤的緣故，善根增長，這就是順應真如的方便。『謂勤已下次顯其相』，下面顯示它的相狀。其中又顯示了兩種正勤。首先闡明生善，顯示一種正勤，『供養等者』，是產生善事。『愛敬等者』，是產生善因。『乃能等者』，是產生善緣。所以對於尚未產生的善法，努力使它發生。然而愛和敬有四句分別：一是愛而非敬，如母親對孩子；二是敬而非愛，如僕人對主人；三是既敬又愛，如孩子對父母；四是非敬非愛，如對待仇人等。而□經（經典名稱，此處原文有缺失）說□，只是愛的話，如果這樣就不是□不敬□了。現在對於三寶（佛、法、僧）也是既敬又愛，所以信心增長，產生各種善法。『又為佛法僧力等者』，後面是消滅業障，產生一種正勤。要消滅業障，不退失善根，善根不退失，就成就了增長的意義。也就是對於已經產生的善法，努力使它增長。前面『能止』中，遠離現行，消除業的種子，既然火炬熄滅了，就不會妨礙。各種善法也就增長了。隨順……
【English Translation】 English version: Because of the aggregation of causes and conditions, and because karmic consequences are not lost, sentient beings in the cycle of birth and death are unenlightened, which is deeply saddening. In order to gather and transform sentient beings, Buddhas and Bodhisattvas do not abide in Nirvana. '以隨順等者 (yǐ suí shùn děng zhě)' [meaning: 'by according with, etc.'], the meaning of cultivation is explained later. Because the nature of Dharma is non-abiding, according with the practice of this conduct is a skillful means.
Treatise: The second is the ability to stop, leading to the abandonment of all faults. Explanation: This clarifies the precepts of restraining negative karma. '能止方便者 (néng zhǐ fāng biàn zhě)' [meaning: 'the ability to stop is a skillful means'], first lists its name. Because it can stop evil deeds and accord with Suchness (真如, Zhēn rú), it is said that 'the ability to stop' is a skillful means. '慚愧等者 (cán kuì děng zhě)' [meaning: 'shame and remorse, etc.'], is used to show its characteristics. Here, it actually shows two kinds of right diligence. '能止一切惡法者 (néng zhǐ yī qiè è fǎ zhě)' [meaning: 'the ability to stop all evil dharmas'], for evil dharmas that have already arisen, because of shame and remorse, effort is made to prevent them from arising again. '不令增長者 (bù lìng zēng zhǎng zhě)' [meaning: 'not allowing them to increase'], for evil dharmas that have not yet arisen, because of shame and remorse, effort is made to prevent them from arising. '以隨順等者 (yǐ suí shùn děng zhě)' [meaning: 'by according with, etc.'], later explains the meaning of cultivation. Because it accords with the nature of Dharma and is free from faults, it is said that 'the ability to stop' is a skillful means.
Treatise: The third is to initiate, leading to the abandonment of the obscuration of ignorance. Explanation: This clarifies the precepts of gathering good dharmas. '發起等者 (fā qǐ děng zhě)' [meaning: 'to initiate, etc.'], first lists the name. It means that due to diligence, the roots of goodness are initiated, and then due to diligence, the roots of goodness increase, which is a skillful means of according with Suchness. '謂勤已下次顯其相 (wèi qín yǐ xià cì xiǎn qí xiàng)' [meaning: 'it is said that diligence is already used to show its characteristics'], below shows its characteristics. Among them, two kinds of right diligence are also shown. First, clarify the generation of goodness, showing one kind of right diligence, '供養等者 (gòng yǎng děng zhě)' [meaning: 'offerings, etc.'], is the generation of good deeds. '愛敬等者 (ài jìng děng zhě)' [meaning: 'love and respect, etc.'], is the cause of generating goodness. '乃能等者 (nǎi néng děng zhě)' [meaning: 'then able, etc.'], is the condition for generating goodness. Therefore, for good dharmas that have not yet arisen, effort is made to make them arise. However, love and respect have four distinctions: one is love but not respect, such as a mother to a child; two is respect but not love, such as a servant to a master; three is both respect and love, such as a child to parents; four is neither respect nor love, such as towards enemies, etc. And the □ Sutra (□經, □ jīng) [name of the scripture, missing in the original text] says □, if it is only love, then it is not □ without respect □. Now, for the Three Jewels (三寶, Sānbǎo) [Buddha, Dharma, Sangha], there is both respect and love, so faith increases and various good dharmas are generated. '又為佛法僧力等者 (yòu wèi fó fǎ sēng lì děng zhě)' [meaning: 'also for the power of Buddha, Dharma, Sangha, etc.'], later is the elimination of karmic obstacles, generating one kind of right diligence. It is necessary to eliminate karmic obstacles and not regress from the roots of goodness. If the roots of goodness do not regress, then the meaning of increase is achieved. That is, for good dharmas that have already arisen, effort is made to make them increase. In the previous 'ability to stop', away from present actions, eliminating the seeds of karma, since the torch is extinguished, it will not hinder. Various good dharmas will also increase. According with...
等者。后釋順意。發起善根生福智故。故順離癡善根增長滅業障故。故順離障。以為順真之方便也。
論。四者大愿至寂滅故 釋曰。此顯攝眾生戒。大愿等者。初列名也。弘誓普周故名大愿。願心無異。謂之平等。願行順真說為方便所謂已下次顯其相。發願等者。長時愿也。化度等者。廣大愿也。皆令等者。第一愿也。下釋所由顯其修意。隨順等者。長時所以。法性等者。廣大所由。不念等者。第一所以。顯為順真之方便也。新論文略義不如此。
論。菩薩發是至見法身 釋曰。上顯發心相。次明利益。于中有四。初顯勝德。二明微過。三通權教。四嘆實行。初中有二。初明自利功德。后顯利他功德。此初也。發是心者。前三心也。由其直心正觀真如。深心悲心助顯真故。而能少分見自法身。謂依以觀於人空門相□而見故云少分。新論名為見法身。以其法身無自他別。亦即是見之法身。
論。以見法身至入于涅槃 釋曰。此顯利他德也。謂於十住發心住中。隨本發心。利眾生愿。能現八相。權作佛身。故花嚴云。云何菩薩一身作無量身。悉於一切世界示現成佛故。由得道故。成此佛事。是佛菩薩常行之道。示現成佛道之相故。總名為八相成道。故對法論業大性云。窮生死際。示現一切成菩提等諸
【現代漢語翻譯】 現代漢語譯本 『等者』，後面解釋為順應心意。因為發起善根，產生福德和智慧的緣故。所以順應（真如）可以遠離愚癡，使善根增長，滅除業障。所以順應（真如）可以遠離障礙，作為順應真如的方便法門。
論：『四者大愿至寂滅故』 釋：這顯示了攝受眾生的戒律。『大愿等者』，首先列出名稱。弘大的誓願普遍周遍，所以名為『大愿』。願心沒有差異，稱之為『平等』。願行順應真如，稱為『方便』。所謂『已下』，下面顯示它的相狀。『發願等者』，是長久時間的愿。『化度等者』，是廣大的愿。『皆令等者』，是第一愿。下面解釋原因，顯示修行的意圖。『隨順等者』，是長久時間的原因。『法性等者』，是廣大的原因。『不念等者』，是第一的原因。顯示了作為順應真如的方便法門。新論文的略義不是這樣。
論：『菩薩發是至見法身』 釋：上面顯示了發心的相狀，接下來闡明利益。其中有四點：第一，顯示殊勝的功德；第二，闡明細微的過失；第三，融通權教；第四，讚歎實際的修行。第一點中有兩方面：首先闡明自利的功德，然後顯示利他的功德。這是第一方面。『發是心者』，指前面的三種心。由於具有直心，正確地觀察真如，深心和悲心輔助顯現真如的緣故，所以能夠少分地見到自己的法身。意思是依靠觀人空之門而見到，所以說『少分』。新論中稱為『見法身』，因為法身沒有自他之別，也就是所見的法身。
論：『以見法身至入于涅槃』 釋：這顯示了利他的功德。意思是說，在十住位的發心住中，隨著最初的發心，爲了利益眾生的願望，能夠示現八相，權且化作佛身。所以《華嚴經》說：『云何菩薩一身作無量身，悉於一切世界示現成佛故。』由於得到道，成就這種佛事。這是佛菩薩經常修行的道路，示現成佛道的相狀，總稱為八相成道。所以《對法論》的業大性中說：『窮生死際，示現一切成菩提等諸』
【English Translation】 English version 'Deng zhe (等者)' is later explained as according with one's intention. Because it initiates good roots, generating blessings and wisdom. Therefore, according with (Tathata 真如) can distance oneself from ignorance, allowing good roots to grow and eliminating karmic obstacles. Therefore, according with (Tathata 真如) can distance oneself from obstacles, serving as a convenient method for according with Tathata (真如).
Treatise: 'The fourth is the great vow leading to quiescence.' Explanation: This reveals the precepts of embracing sentient beings. 'Great vow, etc.' first lists the names. A grand vow is universally pervasive, hence the name 'Great Vow'. The mind of the vow is without difference, which is called 'Equality'. Vow practice accords with Tathata (真如), called 'Expedient'. The so-called 'below' shows its characteristics. 'Making vows, etc.' is a long-term vow. 'Transforming and delivering, etc.' is a vast vow. 'Making all, etc.' is the first vow. Below explains the reasons, revealing the intention of practice. 'Following accordingly, etc.' is the reason for the long term. 'Dharma-nature, etc.' is the reason for the vastness. 'Non-thought, etc.' is the first reason. It shows the expedient method for according with Tathata (真如). The abbreviated meaning of the new treatise is not like this.
Treatise: 'Bodhisattvas, upon making this, see the Dharma-body.' Explanation: Above shows the characteristics of initiating the mind, and then clarifies the benefits. There are four points: First, it shows the supreme merits; second, it clarifies subtle faults; third, it integrates provisional teachings; fourth, it praises actual practice. The first point has two aspects: First, it clarifies the merits of self-benefit, and then shows the merits of benefiting others. This is the first aspect. 'Making this mind' refers to the previous three minds. Because of having a direct mind, correctly observing Suchness (真如), and the deep mind and compassionate mind assisting in revealing Suchness (真如), one can see a small part of one's own Dharma-body. It means relying on the gate of emptiness of persons to see, so it is said 'small part'. The new treatise calls it 'seeing the Dharma-body' because the Dharma-body has no distinction between self and other, which is the Dharma-body that is seen.
Treatise: 'By seeing the Dharma-body, one enters Nirvana.' Explanation: This shows the merits of benefiting others. It means that in the stage of the mind of initiation in the ten abodes, following the initial mind of initiation, for the sake of benefiting sentient beings' vows, one can manifest the eight aspects, temporarily transforming into a Buddha-body. Therefore, the Avatamsaka Sutra (花嚴經) says: 'How can a Bodhisattva manifest countless bodies in one body, appearing as a Buddha in all worlds?' Because of attaining the Way, one accomplishes this Buddha-work. This is the path that Buddhas and Bodhisattvas constantly practice, showing the appearance of attaining Buddhahood, collectively called the Eight Aspects of Accomplishing the Way. Therefore, the Great Nature of Karma in the Abhidharma-samuccaya (對法論) says: 'Exhausting the boundaries of birth and death, showing all accomplishments of Bodhi, etc.'
佛事故。就諸教說多少不同。如花嚴經說二十相。彼經為成十數法門。仍一一相皆顯十義。而不別說。入胎一相。佛本行經所現更多多同。花嚴少有差別。智論說。有化身成佛則無入住出胎等相。悲花經說。天王世尊自右成道。則無出家。法花龍女作成界子速得成佛。無苦行等。悲花又說。有佛成道都不說法。便入涅槃。此等諸教所說異者。或總通顯一切佛事。或但一佛隨宜所現。或隨義類開合有殊。若約大位多分而說故。有說言。八相成道。既初住上皆能示現於中故。有任不任運遍不遍義。應作四句。有遍不任運。謂初地上一念作意。至十方故。有任運不遍。謂十地來隨位自在現身土故。有非任運非遍。謂三賢位依以觀門少分見故。有遍而任運。謂依世尊。依大法身起妙用故。恐文繁廣略示方□。于中委細如別章辨。
論。然是菩薩至未能決斷 釋曰。次明微過。于中有二。先異地上。后異凡愚。此初也。然是等者。初正顯異。以其等者釋異所由。所言漏者。過失流義。以未能得無漏智故。無始及今。依於二障所起漏業未能除也。要至初地得無漏智。方能斷伏有漏業故。故說初地斷二種愚。一執著我法愚。即是此中異生性障。二惡趣離染愚。即是惡趣諸業果等。若爾寧說能離見愛。答。彼約伏離此言永斷。以
【現代漢語翻譯】 現代漢語譯本：佛陀的示現。關於各種教派對佛陀示現的說法有多少不同。《華嚴經》說有二十相（佛陀示現的二十種特徵），該經是爲了成就十數法門，仍然每一相都顯示十義，而不分別說明。關於入胎一相（佛陀進入母胎的示現），《佛本行經》所展現的更多，大體相同，《華嚴經》略有差別。《智度論》說，有化身成佛，則沒有入住出胎等相（佛陀化身成佛，則沒有經歷入胎、居住、出胎等階段的示現）。《悲華經》說，天王世尊從右脅成道，則沒有出家（天王世尊直接從右脅出生併成道，則沒有出家的示現）。《法華經》中龍女作成界子迅速成佛，沒有苦行等（龍女變成男子迅速成佛，沒有經歷苦行的示現）。《悲華經》又說，有佛成道都不說法，便入涅槃（有的佛成道后不說法，直接進入涅槃）。這些教派所說的不同，或者總括地顯示一切佛事，或者只是一佛隨順因緣所現，或者隨著義理的類別開合有所不同。如果按照大菩薩的果位多分而說，所以有說八相成道（佛陀八相成道）。既然初住以上的菩薩都能示現，于其中，有任運和不任運、普遍和不普遍的含義，應該作四句來分析。有普遍但不任運，是指初地以上的菩薩一念作意，就能到達十方。有任運但不普遍，是指十地菩薩隨其果位自在地示現身土。有非任運非普遍，是指三賢位的菩薩依靠觀門，只能少分地見到。有普遍而且任運，是指依靠世尊，依靠大法身而起妙用。恐怕文字繁多，略微提示方向。其中的詳細內容，如其他章節所辨析。 論：然而這些菩薩，直至未能決斷。釋：接下來闡明微小的過失。其中有二，先是不同於地上菩薩，后是不同於凡夫愚人。這是最初的。『然而』等，首先正面地顯示不同，用『等』字來解釋不同的原因。所說的『漏』，是過失流出的意思。因為未能得到無漏智慧，所以無始以來以及現在，依於二障所產生的有漏業未能去除。要到初地得到無漏智慧，才能斷伏有漏業。所以說初地斷二種愚，一是執著我法的愚癡，即是此中的異生性障，二是惡趣離染的愚癡，即是惡趣諸業果等。如果這樣，為什麼說能離開見愛？答：那是約伏離而言，這裡說的是永遠斷除。因為
【English Translation】 English version: The Buddha's manifestations. There are varying accounts across different teachings regarding the Buddha's manifestations. The Avatamsaka Sutra speaks of twenty aspects (twenty characteristics of the Buddha's manifestations), with the sutra aiming to accomplish the ten numerical Dharma gates, each aspect revealing ten meanings without separate explanations. Concerning the aspect of entering the womb, the Buddha's Acts Sutra presents more details, largely consistent, while the Avatamsaka Sutra shows slight differences. The Mahaprajnaparamita Sastra states that if a Buddha manifests as a transformation body, there are no aspects of entering, residing in, or exiting the womb. The Karunapundarika Sutra says that the World Honored One, a heavenly king, attained enlightenment from his right side, thus lacking the aspect of renouncing the household life. In the Lotus Sutra, the Dragon Girl becomes a male and swiftly attains Buddhahood, without practices of asceticism. The Karunapundarika Sutra also mentions that some Buddhas, upon attaining enlightenment, do not teach the Dharma and immediately enter Nirvana. These differing accounts either comprehensively reveal all Buddha-activities, or represent the manifestations of a single Buddha according to circumstances, or vary in their classifications based on the nature of the teachings. If described according to the great Bodhisattva stages, it is said that there are eight aspects of attaining enlightenment. Since Bodhisattvas from the first Bhumi (stage) and above can manifest these, there are meanings of effort and effortlessness, pervasiveness and non-pervasiveness, which should be analyzed in four categories. There is pervasiveness but not effortlessness, referring to Bodhisattvas from the first Bhumi and above who, with a single thought, can reach the ten directions. There is effortlessness but not pervasiveness, referring to the tenth Bhumi Bodhisattvas who freely manifest bodies and lands according to their stage. There is neither effortlessness nor pervasiveness, referring to Bodhisattvas in the three virtuous stages who, relying on the gates of contemplation, can only see a small portion. There is both pervasiveness and effortlessness, referring to relying on the World Honored One, relying on the great Dharma-body to generate wondrous functions. Fearing excessive length, I will only provide a brief direction. Detailed explanations can be found in other chapters. Treatise: 'However, these Bodhisattvas, until they are unable to decide.' Commentary: Next, subtle faults are clarified. There are two aspects: first, differing from Bodhisattvas on the Bhumis (stages); second, differing from ordinary, ignorant people. This is the first. 'However,' etc., first directly shows the difference, using 'etc.' to explain the reason for the difference. The term 'leakage' refers to the meaning of faults flowing out. Because they have not yet attained non-leaking wisdom, the leaking karma arising from the two obscurations from beginningless time and now has not been removed. Only upon reaching the first Bhumi and attaining non-leaking wisdom can leaking karma be subdued and eradicated. Therefore, it is said that the first Bhumi eradicates two types of ignorance: first, the ignorance of clinging to self and Dharma, which is the obstruction of the nature of ordinary beings; second, the ignorance of being separated from defilement in the evil realms, which is the karma and results of the evil realms. If so, why is it said that one can leave behind views and attachments? Answer: That refers to subduing and leaving behind, while here it refers to permanent eradication. Because
分別障親迷諦理。要至初地方能斷故。顯證法身非地前也。
論。隨其所生至自在力故 釋曰。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任持故。故新論云。或由惡業受于微苦。願力所持非久被系。故異凡也。故瑜伽論顯此義云。又此最初發心菩薩。或於一時生極惡趣那落迦中。多分於此速得解脫。受少苦受生大厭離。于彼眾生起大悲心。如是一切皆因攝受無壞實福。
論。修多羅中至勇猛故 釋曰。此會通權教釋伏疑也。謂有疑雲。若此菩薩。有大願力。非業系者。何故經說。種姓菩薩在六住中有其退墮。故此會通遣外疑難。或說有退等者。此舉違教。本業經說。七住已前名為退分。彼若不遇善知識者。或若一劫乃至十劫退菩提心。如凈目天子法財王子舍利弗等。欲入第七住。其中值遇惡因緣故。退入凡夫不善法中。乃至能起五無間業。非其實退等者。釋通其意。但是權語。非謂實教。以彼十信初學之人未入十住正定位中而懈怠者。如來怖之令發勇猛故。說六住退入凡夫。又即十住名為初學。是初發意菩薩攝故。其十行位名為正位。本業經說。是正位故。怖彼十住初學菩薩。令入十行正定位中。假說有退。非實退也。若
【現代漢語翻譯】 分別障蔽了親證真諦的道理，必須達到初地才能斷除這些障礙，這表明證得法身並非在初地之前。
論：隨其所生至自在力故 釋曰：這與凡夫愚人不同。菩薩雖然因為尚未斷除各種過失和遺漏，可能會因失念而產生惡行，從而招致痛苦的結果，暫時會隨其所生之處承受輕微的痛苦。但他們並不會被惡業所束縛，因為他們有由悲心和智慧所產生的大願力，能夠自在地任持。所以《新論》說：『或者因為惡業而承受輕微的痛苦，但由於願力的支援，不會長期被束縛。』因此與凡夫不同。所以《瑜伽論》闡明這個道理說：『此外，最初發心的菩薩，有時會生於極惡的趣處，即那落迦（地獄）之中，但大多能迅速從中解脫，承受少許苦受后，生起極大的厭離心，對那裡的眾生生起大悲心。』這一切都是因為攝受了沒有毀壞的真實福德。
論：修多羅中至勇猛故 釋曰：這是爲了會通權教，解釋消除疑惑。有人懷疑說：『如果這位菩薩有大願力，不受業力束縛，為什麼經典中說，種姓菩薩在六住位中會有退墮？』因此，這裡是爲了會通，消除外人的疑難。或者說有退墮等等，這是舉出與實教相違背的權教。《本業經》說，七住位之前稱為退分。他們如果不遇到善知識，或者在一劫乃至十劫的時間裡退失菩提心，就像凈目天子、法財王子、舍利弗（智慧第一的佛陀弟子）等，想要進入第七住位，但其中遇到惡因緣，退入凡夫的不善法中，甚至能造作五無間業（五種極重的罪業）。『非其實退等者』，是解釋通達其意，這只是權巧方便的說法，並非真實的教義。因為那些十信位的初學者，尚未進入十住位的正定位置，如果懈怠，如來會用這種說法來恐嚇他們，使他們發起勇猛心，所以說六住位會退入凡夫。而且，十住位也稱為初學，因為是初發意的菩薩所攝。而十行位稱為正位，《本業經》說，這是正位，恐嚇那些十住位的初學菩薩，使他們進入十行位的正定位置，假說有退墮，並非真的退墮。如果...
【English Translation】 Separately, they obscure the truth of directly realizing the ultimate principle. It is only upon reaching the first Bhumi (stage of a Bodhisattva) that these obstructions can be severed. This demonstrates that the attainment of Dharmakaya (the body of the Dharma) is not possible before reaching the Bhumi.
Treatise: 'According to their birth, up to the power of freedom.' Explanation: This is different from ordinary foolish beings. Although Bodhisattvas, due to not having severed all faults and omissions, may generate evil actions from forgetfulness, leading to painful consequences, they only temporarily experience slight suffering corresponding to their birth. They are not bound by evil karma because they are sustained by the power of great vows arising from compassion and wisdom. Therefore, the New Treatise says: 'Or, due to evil karma, they may experience slight suffering, but supported by the power of vows, they are not bound for long.' Thus, they are different from ordinary beings. Therefore, the Yoga Treatise clarifies this meaning, saying: 'Furthermore, these Bodhisattvas who initially generate the aspiration for enlightenment may, at times, be born in extremely evil realms, such as Naraka (hell). However, they mostly attain liberation quickly from there, experiencing little suffering and generating great revulsion, and arising great compassion for those beings. All of this is due to embracing indestructible true merit.'
Treatise: 'In the Sutras, up to courage.' Explanation: This is to reconcile provisional teachings and dispel doubts. Some may doubt, saying: 'If these Bodhisattvas have great vows and are not bound by karma, why do the Sutras say that Bodhisattvas of the lineage may regress in the sixth stage?' Therefore, this is to reconcile and dispel external doubts. The statement about regression, etc., refers to provisional teachings that contradict the true teachings. The 'Original Karma Sutra' says that the stages before the seventh stage are called 'regressive divisions.' If they do not encounter good spiritual friends, they may regress from Bodhicitta (the mind of enlightenment) for one kalpa (an immense period of time) or even ten kalpas, like Jingmu Tianzi (Pure Eye Heavenly Son), Facai Wangzi (Dharma Wealth Prince), Shariputra (foremost in wisdom among the Buddha's disciples), etc., who wanted to enter the seventh stage but encountered evil conditions, regressing into the unwholesome states of ordinary beings, even capable of committing the five heinous offenses (five extremely grave sins). 'Not actually regressing, etc.' explains the meaning, stating that these are merely expedient words, not the actual teachings. Because those beginners in the ten faiths, who have not yet entered the fixed position of the ten abodes and are lazy, the Tathagata (Buddha) frightens them to arouse courage, so he says that the sixth stage regresses into ordinary beings. Moreover, the ten abodes are also called the initial learning, because they are included in the Bodhisattvas who initially generate the aspiration for enlightenment. And the ten practices are called the correct position. The 'Original Karma Sutra' says that this is the correct position, frightening those beginner Bodhisattvas in the ten abodes to make them enter the fixed position of the ten practices, falsely saying that there is regression, but there is no actual regression. If...
不爾者。何故經說新發意菩薩名畢竟定。若生八難無有是處。豈況而造無間業耶。若爾何故花嚴經說。至第七住方名不退。答。不退大位。初住即成不退轉心。七住方得聞有佛等心不動。故所顯義別。亦不相違。而有別開四種不退。其信證二理深不可。且初住位。自信已信已性入正定位。豈位退耶。故信與位不可別開。又不退者。對退以立。初地已前既無證退。何要別立證不退耶。若謂未證亦名退者墮頂住頂住何不別開。由此瑜伽說。已成熟有其三品。與此論同故。四不退不可依也。
論。又是菩薩至自涅槃故 釋曰。此難實行也。一發心等者。于下不墮。證入十住名一發心。了人法空。誰生怯弱。常運悲智不墮二乘。故新論云。自利利他修行諸行。尚不畏墮二乘之地。況于惡道。若聞無量等者。于上不怯。得涅槃者。即成佛也。故新論云。聞多劫行方始得佛不驚怖等。依攝大乘有十難行。由能行故而不怯弱。信知已下怯所以。既知。諸法本來涅槃。雖久生死而不怯弱。豈同二乘厭苦欣滅。故新論云。何況有起二乘之心及墮惡道。由此彼經是權非實。若爾何故唯識等說有三退屈。由三練磨方得不退。言三退屈者。菩提廣遠屈。施等難修屈。轉依難證屈。言三練磨者。引他已證練。省已能修練。引粗次妙練。如其
【現代漢語翻譯】 現代漢語譯本：如果不是這樣，為什麼經典中說新發意的菩薩名為『畢竟定』（必定證得菩提）？如果會生於八難（沒有機會修行佛法的八種障礙）之處，那是絕不可能的，更何況是造作無間地獄的惡業呢？如果這樣說，為什麼《華嚴經》中說，到了第七住（菩薩修行階位的第七個階段）才名為『不退』（不會退轉）？回答是，『不退』這個大的位階，初住（菩薩修行階位的第一個階段）就已經成就了不退轉的心。七住只是才能聽聞有佛等等而心不動搖，所以所顯示的意義不同，並不互相違背。而且還特別開示了四種不退。其中信不退和證不退這兩種道理非常深奧，難以理解。且說初住的位階，因為自信、已信和已性入于正定之位，怎麼會退轉呢？所以信心和位階不可分開來看。而且所謂『不退』，是針對『退』而說的。初地（菩薩修行階位的第一個階段）之前既然沒有證得而退轉的，為什麼要特別設立一個證得不退呢？如果說未證得也叫做退轉，那麼墮頂住（修行退步）和頂住（修行停滯）又為什麼不特別開示呢？因此，《瑜伽師地論》中說，已經成熟的有上、中、下三品，與此論相同，所以四種不退是不可依據的。 論：又是菩薩至自涅槃故。釋曰：這是責難實行。一發心等者，于下不墮。證入十住（菩薩修行的十個階段）名為一發心，了悟人法皆空，誰還會產生怯弱之心？常常運用悲心和智慧，就不會墮入二乘（聲聞乘和緣覺乘）。所以《新論》中說，自利利他，修行各種善行，尚且不畏懼墮入二乘之地，更何況是惡道呢？若聞無量等者，于上不怯。得涅槃者，即是成佛。所以《新論》中說，聽聞要經過多劫的修行才能成佛，也不會驚慌害怕等等。依據《攝大乘論》，有十種難行，因為能夠實行這些難行，所以不會怯弱。信知已下怯所以。既然知道諸法本來就是涅槃，即使長久處於生死輪迴之中也不會怯弱，怎麼會像二乘那樣厭惡痛苦而欣求寂滅呢？所以《新論》中說，何況會生起二乘之心以及墮入惡道呢？因此，其他的經典是權宜之說，並非真實之義。如果這樣，為什麼《唯識論》等經典中說有三種退屈（退縮）？要經過三種鍛鍊磨礪才能得到不退。所說的三種退屈是：菩提（覺悟）廣闊深遠而感到退縮，佈施等等難以修行而感到退縮，轉依（轉變所依）難以證得而感到退縮。所說的三種鍛鍊磨礪是：通過引導他人已經證得來鍛鍊自己，通過反省自己能夠修行來鍛鍊自己，通過引導粗糙的來達到精妙的來鍛鍊自己，就像那...
【English Translation】 English version: Otherwise, why do the scriptures say that a newly aspiring Bodhisattva is named 'definitely determined' (destined to attain Bodhi)? If they were to be born in the eight difficulties (eight obstacles that prevent the practice of Dharma), that would be impossible, let alone create the evil karma of the Avici Hell? If that is the case, why does the Avatamsaka Sutra say that only upon reaching the seventh bhumi (seventh stage of a Bodhisattva's path) is one called 'non-retreating' (non-regression)? The answer is that the great position of 'non-retreating' is achieved with the mind of non-regression at the very first bhumi (first stage of a Bodhisattva's path). The seventh bhumi is only when one can hear of the Buddha, etc., without the mind wavering, so the meanings displayed are different and not contradictory. Moreover, four types of non-regression are specifically taught. The principles of faith-based and realization-based non-regression are profound and difficult to understand. Furthermore, at the stage of the first bhumi, because of self-confidence, already having faith, and entering the position of right concentration, how can there be regression? Therefore, faith and position cannot be separated. Moreover, 'non-retreating' is established in contrast to 'retreating'. Since there is no proven regression before the first bhumi, why specially establish a proven non-regression? If it is said that not yet proven is also called regression, then why not separately teach the 'fallen-from-the-peak' stage (regression in practice) and the 'peak' stage (stagnation in practice)? Therefore, the Yogacarabhumi-sastra says that those who are already mature have three grades: superior, middling, and inferior, which is the same as this treatise. Therefore, the four non-regressions are not reliable. Treatise: 'Moreover, the Bodhisattva reaches their own Nirvana.' Explanation: This is a criticism of actual practice. 'One aspiration, etc.' means not falling below. Realizing and entering the ten bhumi (ten stages of Bodhisattva practice) is called 'one aspiration'. Realizing that both persons and dharmas are empty, who would still generate fear? Constantly employing compassion and wisdom, one will not fall into the Two Vehicles (Sravakayana and Pratyekabuddhayana). Therefore, the New Treatise says, 'Benefiting oneself and benefiting others, practicing various good deeds, one is not even afraid of falling into the Two Vehicles, let alone evil paths.' 'If hearing immeasurable, etc.' means not being afraid above. Attaining Nirvana is becoming a Buddha. Therefore, the New Treatise says, 'Hearing that it takes many eons of practice to become a Buddha, one is not alarmed or afraid, etc.' According to the Mahayanasamgraha, there are ten difficult practices. Because one can practice these difficult practices, one is not afraid. 'Believing and knowing, etc.' is the reason for fear. Since one knows that all dharmas are originally Nirvana, even if one is in samsara for a long time, one is not afraid. How can one be like the Two Vehicles, hating suffering and seeking extinction? Therefore, the New Treatise says, 'How could one generate the mind of the Two Vehicles or fall into evil paths?' Therefore, other sutras are expedient teachings, not the true meaning. If so, why do the Vijnaptimatrata-siddhi and other sutras say that there are three kinds of discouragement (retreat)? One must undergo three kinds of training and refinement to attain non-regression. The three kinds of discouragement are: feeling discouraged because Bodhi (enlightenment) is vast and profound, feeling discouraged because giving and other practices are difficult to practice, and feeling discouraged because turning the basis (transformation of the basis) is difficult to realize. The three kinds of training and refinement are: training oneself by guiding others who have already realized, training oneself by reflecting on one's ability to practice, and training oneself by guiding the coarse to achieve the subtle, like that...
次第而為對治。由斯堅固方不退等。答。彼約法相顯過義說。此約法性顯德義論。彼約散心取相時言。此約定位離相時語。或即由此三種練磨。方能成此不怯弱等。由此二處義不相違。故攝大乘說。由定故行十難行。故成不退。
論。解行發心至當知轉勝 釋曰。以下第二解行發心。于中有二。初顯解行所得發心。后顯發心所依解行。初中有三。初總標難勝。后顯其勝相。此初也。有義。解者即是十解。行謂十行。發心十向依解起行依行入向。是故名為解行發心。前位信滿發心入解。解勝於信。依解起行復勝。依信而起於行。信心解性二無差別。即轉信心為勝解故。更深發心入十向位。由是義故。名之轉勝。有義。此說其理不成。與論解行不相應故。論文不顯解行位故。應知解了。于真如法中深解現前故。行謂度行。即隨深解所修離相六度行也。依此解行發回向心。是故名為解行發心。前位依信而起。於行發決定心。今此依解而起。於行發回向心。顯過前位故名轉勝。
論。以是菩薩至所修離相 釋曰。此顯勝相也。新論此又說三勝義。初無數劫。將欲滿故。于真如中得深解故。凡所修行皆離相故。此依新論亦顯三勝。以是菩薩等者。此明時勝。謂從初住得正信來已至初劫後分位中。謂彼初劫總有三分。
【現代漢語翻譯】 現代漢語譯本： 逐步地進行對治，因為這樣才能穩固而不退轉等等。回答：前者是從法相的角度來揭示過失的意義，後者是從法性的角度來闡述功德的意義。前者是針對散亂心取相的時候說的，後者是針對入定離相的時候說的。或者說，正是通過這三種（解、行、發心）的鍛鍊，才能成就這種不怯弱等等的功德。因此，這兩處的意義並不矛盾。所以《攝大乘論》說，因為有禪定的緣故，才能行持十種難行之行，所以才能成就永不退轉。
論：理解和行持而生起的發心，直到應當知道它轉為殊勝。 釋：以下第二部分是關於理解和行持而生起的發心。其中分為兩部分：首先是闡釋理解和行持所獲得的發心，然後是闡釋發心所依賴的理解和行持。第一部分又分為三部分：首先是總標出其難以勝過，然後是闡釋其殊勝的相狀，這裡是第一部分。有一種觀點認為，『解』指的是十解（dashajnanani），『行』指的是十行（dashacharyani），發心（cittotpada）是十回向（dashaparinamana），依靠理解而生起行持，依靠行持而進入迴向。因此稱為理解和行持而生起的發心。前一個階段是信心圓滿後生起發心而進入理解，理解勝過信心，依靠理解而生起的行持又勝過依靠信心而生起的行持。信心和理解的體性沒有差別，就是將信心轉變為殊勝的理解。更加深入地生起發心而進入十回向的階段。因為這個緣故，稱之為轉為殊勝。有一種觀點認為，這種說法不成立，因為它與論中的理解和行持不相應。因為論文中沒有顯明理解和行持的位次。應當理解為，在真如（tathata）法中深刻理解現前。行指的是度行，也就是隨著深刻理解所修習的離相六度（paramita）行。依靠這種理解和行持而生起迴向心，因此稱為理解和行持而生起的發心。前一個階段是依靠信心而生起，對於行持生起決定的心。現在這個階段是依靠理解而生起，對於行持生起迴向的心。顯示超過前一個階段，所以稱為轉為殊勝。
論：因為這位菩薩將要圓滿，所以他所修習的都是離相。 釋：這是闡釋殊勝的相狀。新論中又說了三種殊勝的意義：首先是無數劫（asamkhyeyakalpa），將要圓滿的緣故；在真如（tathata）中獲得深刻理解的緣故；凡是所修行的都是離相（nirakara）的緣故。這裡依據新論也顯示了三種殊勝。『因為這位菩薩等』，這是說明時間的殊勝。指的是從初住（prathama bhumi）獲得正信（samyagdrsti）以來，已經到了初劫（prathama kalpa）的後半部分階段。指的是那個初劫總共有三個部分。
【English Translation】 English version: To apply antidotes in a gradual sequence, for by this firmness is attained, without regression, and so forth. Answer: The former speaks from the perspective of dharmalakshana (characteristics of phenomena), revealing the meaning of faults; the latter discusses the meaning of virtues from the perspective of dharmata (the nature of phenomena). The former refers to the time of scattered mind grasping at appearances; the latter speaks of the time of being in samadhi (concentration) and being apart from appearances. Or, it is precisely through the refinement of these three (understanding, practice, and aspiration) that one can achieve this non-cowardice and other virtues. Therefore, the meanings of these two places do not contradict each other. Hence, the Mahāyānasaṃgraha (Compendium of the Mahayana) says that because of samadhi, one can perform the ten difficult practices, and thus achieve non-regression.
Treatise: The aspiration arising from understanding and practice, until it should be known to become superior. Commentary: The second part below is about the aspiration arising from understanding and practice. It is divided into two parts: first, to explain the aspiration obtained from understanding and practice; then, to explain the understanding and practice on which the aspiration relies. The first part is further divided into three parts: first, to generally state its unsurpassability; then, to explain its superior aspects, and this is the first part. One view holds that 'understanding' refers to the ten understandings (dashajnanani), 'practice' refers to the ten practices (dashacharyani), and aspiration (cittotpada) refers to the ten dedications (dashaparinamana), relying on understanding to arise practice, and relying on practice to enter dedication. Therefore, it is called the aspiration arising from understanding and practice. The previous stage is the arising of aspiration after the fulfillment of faith and entering into understanding. Understanding surpasses faith, and the practice arising from understanding surpasses the practice arising from faith. The nature of faith and understanding is not different; it is transforming faith into superior understanding. Aspiration arises more deeply and enters the stage of the ten dedications. For this reason, it is called becoming superior. One view holds that this statement is not valid because it does not correspond to the understanding and practice in the treatise. Because the treatise does not reveal the stages of understanding and practice. It should be understood as the profound understanding manifesting in the tathata (suchness) dharma. Practice refers to the practice of perfections, that is, the practice of the six paramitas (perfections) apart from appearances, which is cultivated following profound understanding. Relying on this understanding and practice to arise the mind of dedication, therefore it is called the aspiration arising from understanding and practice. The previous stage arises relying on faith, giving rise to a determined mind towards practice. This stage arises relying on understanding, giving rise to a mind of dedication towards practice. Showing surpassing the previous stage, therefore it is called becoming superior.
Treatise: Because this Bodhisattva is about to be fulfilled, all that he cultivates is apart from appearances. Commentary: This explains the aspects of superiority. The new treatise also speaks of three superior meanings: first, because countless asamkhyeyakalpa (aeons) are about to be fulfilled; because profound understanding is obtained in tathata (suchness); because all that is cultivated is apart from appearances (nirakara). Here, according to the new treatise, three superiorities are also shown. 'Because this Bodhisattva, etc.,' this explains the superiority of time. It refers to the period from obtaining right faith (samyagdrsti) in the first stage (prathama bhumi) to the latter part of the first kalpa (aeon). It refers to that the first kalpa has three parts in total.
十住行向。居初中后。今此發心在十行末。十向初心正在後時故。言初劫將欲滿也。此亦依于極厚處說。猛利修者非爾所時。如十信位一萬劫等。于真如等者。此明解勝。於前信位但起直心。今顯異前故云深也。顯異前故云深也。顯異后位故復云解得。此深解故云現前。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 釋曰。此明發心所依解行也。文中別顯無相六度。一一文中顯解行。別以知等者。此顯解也。隨順等者。此顯行也。于身命財染著名貪。畜積財法不捨名慳。真無財法。何有慳貪。起情樂境。名之為染。染色聲等名五欲過。法性無境。寧有欲過。于苦憎恚名之為嗔。追觸暴熱佷戾名惱。法性無苦。何有嗔惱。心於善品懶墮名懈。恃我高舉名之為慢。法無身心。何有懈慢。令心流蕩。于境能發□惠名亂。法性常定體。何有亂。迷闇理事癡名無明。法性體明。何有癡闇。如何法性無貪等耶。謂以凡聖由證不證有無別。故知無貪等。不爾聖凡有有無過。即以真如無貪等故。亦得名為六波羅蜜。故新論云。真如法性離慳貪相。是清凈施度等。依此經說。不攝受一切法。是檀波羅蜜等。由知法性是六度故。順法性修檀等行。檀名為施。以己財法惠於他故。尸名為
【現代漢語翻譯】 現代漢語譯本
十住、十行、十回向，各有初、中、后三個階段。現在這裡所說的發心是在十行將結束的時候，因為十回向的最初發心正是在十行之後，所以說『初劫將要圓滿』。這也是依據最深厚的程度來說的，對於那些精進猛利修行的人來說，並非如此長的時間。就像十信位需要一萬劫一樣。『于真如等者』，這是說明理解上的殊勝。之前的十信位只是生起正直的心，現在顯示與之前的不同，所以說是『深』。爲了顯示與後面位次的不同，又說『解得』。因為有了這種深刻的理解，所以說是『現前』。『所修離相者』，這是顯示修行上的殊勝。由於對真如有了深刻的理解，所以一切修行都能夠遠離執著于外相。
論：『以知法性至般若波羅蜜』
釋：這是說明發心所依據的理解和修行。文中分別顯示無相的六度（檀那、尸羅、羼提、毗梨耶、禪那、般若）。每一段文字中都顯示理解和修行。『別以知等者』，這是顯示理解。『隨順等者』，這是顯示修行。對於身命財產產生迷戀和貪著，積蓄財物和佛法而不捨棄，叫做慳吝。真正的佛法中沒有財物，哪裡會有慳吝？對喜歡的事物產生情感和快樂，叫做染著。色、聲等叫做五欲的過患。法性沒有境界，哪裡會有五欲的過患？對於痛苦產生憎恨和惱怒，追逐觸覺、暴躁和乖戾，叫做惱怒。法性沒有痛苦，哪裡會有嗔怒？內心對於善事懶惰懈怠，憑藉自己的能力而驕傲自大，叫做傲慢。法性沒有身心，哪裡會有懈怠和傲慢？使內心動盪不安，對於外境能夠產生分別和智慧，叫做散亂。法性的本體是恒常不變的，哪裡會有散亂？對於事物的道理迷惑和昏暗，叫做無明。法性的本體是光明的，哪裡會有愚癡和黑暗？為什麼法性沒有貪婪等呢？因為凡夫和聖人由於證悟與否而有差別。所以知道法性沒有貪婪等。不然的話，聖人和凡夫在有無過失上就沒有區別了。正因為真如沒有貪婪等，所以也可以稱為六波羅蜜（檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜）。所以新論說，真如法性遠離慳貪的相狀，是清凈的佈施度等等。依據這部經的說法，不執著於一切法，就是檀那波羅蜜等等。由於知道法性就是六度，所以順應法性來修持佈施等行為。檀那叫做佈施，把自己擁有的財物和佛法施捨給他人。尸羅叫做
【English Translation】 English version
The ten abodes (Shi Zhu), ten practices (Shi Xing), and ten dedications (Shi Xiang) each have initial, middle, and final stages. The present arising of the mind is at the end of the ten practices, because the initial arising of the mind in the ten dedications is precisely after the ten practices, hence the saying 'the initial kalpa is about to be completed'. This is also said according to the most profound degree; for those who cultivate vigorously and intensely, it is not such a long time. It is like the ten faiths (Shi Xin) requiring one myriad kalpas. 'Regarding Suchness (Zhen Ru) etc.', this clarifies the superiority in understanding. The previous ten faiths only gave rise to a straightforward mind; now it shows a difference from before, hence it is said to be 'deep'. To show the difference from the later positions, it is again said 'understood'. Because of this deep understanding, it is said to be 'present'. 'What is cultivated is free from characteristics', this shows the superiority in practice. Because of the deep understanding of Suchness, all practices are free from attachment to external appearances.
Treatise: 'By knowing the Dharma-nature (Fa Xing) to Prajna Paramita (Bo Re Bo Luo Mi)'
Explanation: This explains the understanding and practice upon which the arising of the mind is based. The text separately reveals the six perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) without characteristics. Each passage reveals understanding and practice. 'Separately by knowing etc.', this reveals understanding. 'Following etc.', this reveals practice. To be infatuated with and attached to body, life, and property, to accumulate wealth and Dharma without giving it away, is called stinginess. In true Dharma, there is no wealth, so how can there be stinginess? To have emotions and pleasure for liked objects is called attachment. Forms, sounds, etc., are called the faults of the five desires. Dharma-nature has no realm, so how can there be faults of desire? To hate and be angry at suffering, to pursue touch, to be violent and rebellious, is called anger. Dharma-nature has no suffering, so how can there be anger? The mind being lazy and indolent towards good deeds, relying on one's own ability and being arrogant, is called arrogance. Dharma-nature has no body or mind, so how can there be laziness and arrogance? Causing the mind to be restless, being able to generate discrimination and wisdom towards external objects, is called distraction. The essence of Dharma-nature is constant and unchanging, so how can there be distraction? Being confused and ignorant about the principles of things is called ignorance (Wu Ming). The essence of Dharma-nature is luminous, so how can there be ignorance and darkness? Why does Dharma-nature not have greed etc.? Because ordinary beings and sages differ due to whether or not they have attained enlightenment. Therefore, it is known that Dharma-nature does not have greed etc. Otherwise, there would be no difference between sages and ordinary beings in terms of having or not having faults. Precisely because Suchness does not have greed etc., it can also be called the six perfections. Therefore, the new treatise says that the Dharma-nature of Suchness is free from the appearance of stinginess, and is the pure giving perfection etc. According to this sutra, not being attached to all dharmas is Dana Paramita etc. Because of knowing that Dharma-nature is the six perfections, one follows Dharma-nature to cultivate giving etc. Dana is called giving, bestowing one's own wealth and Dharma to others. Sila is called
戒。以善思愿制諸惡故。羼提名忍。諦察空理安忍壞故。毗梨名精進。于諸善品心勇悍故。禪名靜慮。能于真境心不動故。般若名惠。于諸理事善抉擇故。波羅蜜者。名到彼岸。且依梁攝顯其三義。一無解修故。世間二乘雖行施等修不密故非到彼岸。二入真修故。世間二乘雖行施等。不入真如非到彼岸。三得勝果故。世間二乘雖修施等。不至此果非到彼岸。今此菩薩所修施等。皆能無餘入真。而修得彼勝果波羅蜜。以慳貪等垢障永真故。順真如修離相行。此六度義有無量門。于中委悉如別章辨。
論。證發心者至菩薩究竟地 釋曰。以下第三明證發心。于中有三。初明發心體。次顯發心相。后辨成滿德。初中有三。先標證位。次辨證體。后明證因。此初也。謂從初地至第十地。證得真如發真心故。由證正智發后得智。由證后智發大悲故。有義。證者契合之義。正智契真名為證故。有義。不然。非能所故。謂以何法契合真如。離真別有能證智者。非法性義法相宗故。應言證者是體會義。謂心隨重妄起諸念。念盡歸源故名為證。即真體顯名證正智。真用顯發名證后智。無別二智而為能證。不爾始覺異於本覺。與上諸文極相返故。
論。證何境界至名為法身 釋曰。此證何境。境界所謂真如者。初舉所證法。以
【現代漢語翻譯】 現代漢語譯本 戒（Śīla）：通過善意的思考和願望來約束各種惡行。 羼提（Kṣānti），又名忍：通過如實觀察空性的道理，安忍一切毀壞。 毗梨耶（Vīrya），又名精進：對於各種善法，內心充滿勇猛和精進。 禪（Dhyāna），又名靜慮：能夠在真實的境界中保持內心不動搖。 般若（Prajñā），又名智慧：對於各種事理能夠善巧地作出決斷和選擇。 波羅蜜（Pāramitā）：意思是到達彼岸。暫且依據梁朝攝論宗的觀點來闡釋它的三種含義：一是沒有迷惑的修行。世間二乘雖然也行佈施等善行，但因為修行不精純，所以不能到達彼岸。二是進入真如的修行。世間二乘雖然也行佈施等善行，但因為沒有證入真如，所以不能到達彼岸。三是獲得殊勝的果報。世間二乘雖然也修佈施等善行，但不能達到這種果報。現在這些菩薩所修的佈施等善行，都能夠完全地證入真如，並且通過修行獲得殊勝的果報，這就是波羅蜜。因為慳吝貪婪等垢障永遠遠離真如的緣故，順應真如而修習離相之行。這六度的含義有無量法門，其中的詳細內容在其他章節中辨析。
論：證發心者至菩薩究竟地 釋曰：以下第三明證發心。于中有三。初明發心體。次顯發心相。后辨成滿德。初中有三。先標證位。次辨證體。后明證因。此初也。謂從初地至第十地。證得真如發真心故。由證正智發后得智。由證后智發大悲故。有義。證者契合之義。正智契真名為證故。有義。不然。非能所故。謂以何法契合真如。離真別有能證智者。非法性義法相宗故。應言證者是體會義。謂心隨重妄起諸念。念盡歸源故名為證。即真體顯名證正智。真用顯發名證后智。無別二智而為能證。不爾始覺異於本覺。與上諸文極相返故。
論：證何境界至名為法身 釋曰：此證何境。境界所謂真如者。初舉所證法。以
【English Translation】 English version Śīla (戒): Restraining all evils through virtuous thoughts and aspirations. Kṣānti (羼提), also known as forbearance (忍): Patiently enduring all destruction by truly observing the principle of emptiness. Vīrya (毗梨耶), also known as diligence (精進): With courage and vigor in mind towards all virtuous qualities. Dhyāna (禪), also known as meditative concentration (靜慮): Being able to keep the mind unmoving in the realm of truth. Prajñā (般若), also known as wisdom (惠): Being able to skillfully make decisions and choices regarding all matters and principles. Pāramitā (波羅蜜): Meaning 'to reach the other shore'. For now, based on the Liang Dynasty's She Lun school's viewpoint, let's explain its three meanings: First, cultivation without delusion. Although the Śrāvakas and Pratyekabuddhas of the world also practice giving, etc., because their cultivation is not pure, they cannot reach the other shore. Second, cultivation that enters into Suchness (真如). Although the Śrāvakas and Pratyekabuddhas of the world also practice giving, etc., because they have not realized Suchness, they cannot reach the other shore. Third, obtaining supreme results. Although the Śrāvakas and Pratyekabuddhas of the world also cultivate giving, etc., they cannot attain this result. Now, the giving, etc., practiced by these Bodhisattvas can all completely enter into Suchness, and through cultivation, they obtain supreme results, which is Pāramitā. Because defilements such as stinginess and greed are forever separated from Suchness, they cultivate the practice of non-attachment in accordance with Suchness. The meaning of these six perfections has countless approaches, and the detailed content within them is analyzed in other chapters.
Treatise: 'The one who realizes the awakening mind, up to the ultimate stage of a Bodhisattva' Explanation: The following third section explains the realization of the awakening mind. Within it, there are three parts: first, explaining the substance of the awakening mind; second, revealing the characteristics of the awakening mind; and third, distinguishing the virtues of accomplishment and fulfillment. Within the first part, there are three aspects: first, marking the position of realization; second, distinguishing the substance of realization; and third, clarifying the cause of realization. This is the first. It refers to the stages from the first Bhumi (地) to the tenth Bhumi, realizing the true Suchness and thus generating the true mind of awakening. By realizing Correct Knowledge (正智), one generates Subsequent Knowledge (后得智). By realizing Subsequent Knowledge, one generates great compassion. Some say that 'realization' means 'to unite and merge'. Correct Knowledge unites with truth, hence it is called 'realization'. Some say that this is not the case, as there is no subject-object duality. That is, with what Dharma does one unite with Suchness? Apart from Suchness, there is no separate knowledge that can realize it. This is not the meaning of the Dharma-nature school, but rather the Dharma-characteristics school. It should be said that 'realization' means 'to experience and understand'. That is, the mind follows heavy delusions and gives rise to various thoughts. When thoughts cease, they return to the source, hence it is called 'realization'. The manifestation of the true substance is called 'realizing Correct Knowledge'. The manifestation of the true function is called 'realizing Subsequent Knowledge'. There are no separate two kinds of knowledge that can realize. Otherwise, initial awakening would be different from original awakening, which would be extremely contradictory to the previous texts.
Treatise: 'What realm is realized, up to being called the Dharmakāya (法身)?' Explanation: What realm is realized here? The realm is what is called Suchness (真如). First, the Dharma to be realized is mentioned, using
依轉識說為等者。次釋通外難。既體名證。則無能所。何故說真名之為境耶。答此難言以依等。有義轉識即阿黎耶。十地證智要依此起。以此黎耶能取境界故。就所依說真為境。實能證智與所證理平等平等無境界也。有義。不然不異前說。而有能證所證別故。應知此中言轉識者。假指證智同時轉相。謂諸菩薩雖體真如。猶有業相微細生滅。有業相故未離轉現。欲顯菩薩非淳凈證。假就此識說真為境 而實證者體會真如理智無別。何有境界。唯真如智名法身者。后結明非境。謂證菩提名為法身。法身唯是真如凈智。非謂理智而有差別。是故真如非境界也。
論。是菩薩至不依文字 釋曰。下顯證用。于中有四。一攝諸上首德。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。唯為開導等者。顯其請意。若爾便違諸經論說。唯除能至百世界故。有義。證者雖言地上明起用等。偏就法雲故。說一念能至十方。即舉初后略中間也。有義。此說理深不可。初地應無諸證用故。既請法等初地亦能。寧說起用唯法雲也。由其任運作意別故。諸經論中就任運義唯說能至百佛世界。今就作意顯法身用故。於一念能至十方。故新論言。此菩薩以無分別智。證離言說真如法身故。能一念遍往十方一切世界
【現代漢語翻譯】 現代漢語譯本 關於『依轉識說為等』的解釋。接下來解釋對外道的詰難。既然本體和名稱都已得到證明，那麼就不應該存在能證和所證的區分。為什麼說真如是境界呢？回答這個詰難，是因為『依等』。有一種觀點認為，轉識就是阿賴耶識（Ālaya-vijñāna，藏識，儲存所有經驗的意識）。十地（Bhūmi，菩薩修行的十個階段）的證智要依靠這個阿賴耶識才能生起。因為這個阿賴耶識能夠獲取境界，所以就所依的角度來說，真如是境界。實際上，能證的智慧和所證的真理是平等無二，沒有境界可言。另一種觀點認為，並非如此，這與之前的說法沒有不同，仍然存在能證和所證的區別。應該知道，這裡所說的『轉識』，是假借指證智同時轉變的相狀。意思是說，菩薩雖然證得了真如的本體，仍然有業相（Karma-lakṣaṇa，由行為產生的潛在影響）微細的生滅。因為有業相，所以還沒有脫離轉變顯現。爲了顯示菩薩並非純粹清凈的證悟，所以假借這個識來說真如是境界。而實際上，證悟者體會到的真如，理和智沒有分別，哪裡會有境界呢？只有真如智被稱為法身（Dharmakāya，佛的法性之身），後面總結說明真如不是境界。證得菩提（Bodhi，覺悟）被稱為法身，法身只是真如清凈的智慧，不是說理和智之間有差別。因此，真如不是境界。
論：『是菩薩至不依文字』。解釋：下面顯示證悟的功用。其中有四點：一是總括所有上首的功德，二是隨順根器延長或縮短時間的功德，三是實際修行沒有差異的功德，四是應機施教功用不同的功德。這是第一點。『是菩薩等』，這說明請法（Dharma-bhāṇa，請求佛法）只是爲了開導等等，顯示了請法的意圖。如果這樣說，就違背了諸經論所說的『唯除能至百世界』。有一種觀點認為，證悟者雖然說在地上（Bhūmi，菩薩修行的階段）顯現功用等等，但偏重於法雲地（Dharmamegha-bhūmi，第十地），所以說一念之間能夠到達十方。這是舉出最初和最後，省略了中間。另一種觀點認為，這種說法道理太深，不可信。初地（Prathama-bhūmi，菩薩修行的第一階段）不應該沒有這些功用。既然請法等等初地也能做到，怎麼能說顯現功用只有法雲地才能做到呢？因為任運（Anābhoga，自然而然）和作意（Cetana，有意識的努力）的差別，諸經論中就任運的意義來說，只說能到達百佛世界。現在就作意來顯示法身的功用，所以在一念之間能夠到達十方。所以新論說：『這位菩薩以無分別智（Nirvikalpa-jñāna，沒有分別的智慧），證得離言說的真如法身，所以能夠一念之間遍往十方一切世界。』
【English Translation】 English version Regarding the explanation of 'depending on the transformed consciousness as equal.' Next, explain the refutation of externalists. Since the essence and name have been proven, there should be no distinction between the able and the object. Why is it said that Suchness (Tathatā) is a realm? The answer to this difficulty is because of 'depending on equality.' One view is that the transformed consciousness is the Ālaya-vijñāna (storehouse consciousness). The wisdom of the ten Bhūmis (stages of a Bodhisattva's practice) must arise based on this. Because this Ālaya-vijñāna can grasp realms, Suchness is considered a realm from the perspective of what it relies on. In reality, the wisdom that can realize and the truth that is realized are equal and without any realm. Another view is that it is not so, and there is no difference from the previous explanation, but there is still a distinction between the able and the object. It should be known that the 'transformed consciousness' mentioned here is a metaphorical reference to the simultaneous transformation of the wisdom of realization. It means that although Bodhisattvas have realized the essence of Suchness, they still have subtle arising and ceasing of karmic appearances (Karma-lakṣaṇa, signs of karma). Because there are karmic appearances, they have not yet separated from transformation and manifestation. To show that Bodhisattvas are not purely purified realization, Suchness is metaphorically said to be a realm based on this consciousness. But in reality, the Suchness experienced by the realized is without distinction between principle and wisdom. Where would there be a realm? Only the wisdom of Suchness is called Dharmakāya (body of Dharma), and the conclusion later clarifies that it is not a realm. Attaining Bodhi (enlightenment) is called Dharmakāya, and Dharmakāya is only the pure wisdom of Suchness, not that there is a difference between principle and wisdom. Therefore, Suchness is not a realm.
Treatise: 'These Bodhisattvas do not rely on words.' Explanation: Below, the function of realization is displayed. There are four points: first, encompassing the virtues of all leaders; second, adapting to the capacity to extend or shorten time; third, the virtue of no difference in actual practice; and fourth, the virtue of different applications according to the occasion. This is the first point. 'These Bodhisattvas, etc.,' this explains that requesting the Dharma (Dharma-bhāṇa, requesting the teachings) is only for guidance, etc., showing the intention of the request. If so, it would violate the sutras and treatises that say, 'Except for those who can reach a hundred worlds.' One view is that although it is said that the realized manifest functions on the Bhūmis (stages of a Bodhisattva's practice), it focuses on the Dharmamegha-bhūmi (tenth Bhūmi), so it is said that in one thought they can reach the ten directions. This is mentioning the beginning and the end, omitting the middle. Another view is that this statement is too profound and unbelievable. The first Bhūmi (Prathama-bhūmi, the first stage of a Bodhisattva's practice) should not be without these functions. Since requesting the Dharma, etc., can also be done in the first Bhūmi, how can it be said that manifesting functions can only be done in the Dharmamegha-bhūmi? Because of the difference between Anābhoga (effortless) and Cetana (intentional effort), the sutras and treatises only say that they can reach a hundred Buddha worlds in terms of Anābhoga. Now, to show the function of the Dharmakāya in terms of Cetana, they can reach the ten directions in one thought. Therefore, the new treatise says: 'These Bodhisattvas, with non-discriminating wisdom (Nirvikalpa-jñāna, wisdom without discrimination), realize the Dharmakāya of Suchness that is beyond words, so they can travel to all worlds in the ten directions in one thought.'
。然此菩薩法出自心非自心非自求解。請轉法輪但為開導無聞眾生令依正教而得利益。自身決定不依文也。問。諸經皆說利益安樂。今此請法無安樂耶。答。菩薩先行利益事故。但有利益必安樂故。或有安樂非利益故。由此菩薩于諸眾生或不施與身財法等。由雖暫安樂非久利益故。
論。或示超地至不可思議 釋曰。此隨根延促德。謂聞劫長心則退沒故。示超地言有速成。或說我于等者。此明延德。謂聞劫少則不精勤故。說長時發其勇猛。能示如是等者。此結眾德。事妙無窮。心言路絕皆為饒益諸眾生也。
論。而實菩薩至僧祇劫故 釋曰。此實行不殊德也。而實菩薩等者。初正明等義。一種性等。皆入種姓菩薩位故。二諸根等。上中下根皆上根故。三發心等。發直心等。皆無別故。四所證等。皆證真如根本理故。故新論云。種姓諸根發心作證。皆悉同等。由此等故無超過法。以一切菩薩等者。后約時釋成。從初正信至於初地初無數劫。初地乃至七地滿心二僧祇。滿八地乃至十地終心三僧祇劫。既皆三祇無超過也。然僧祇數有大有小。若依小乘有六十數。一各皆劫數至百千為第一數。如是展轉十十而倍第五十二名阿僧祇。終而復始。僧祇至三名三僧祇。若依大眾有百二十數。數至百千名一俱胝。為第一。
【現代漢語翻譯】 現代漢語譯本：然而，這種菩薩法出自於心，卻又並非出自於自心，也並非爲了自己求解脫。請您轉動法輪，只是爲了開導那些沒有聽聞過佛法的眾生，讓他們能夠依循正法而獲得利益。菩薩自身是絕對不會執著于文字的。問：各種經典都說要利益眾生，使眾生安樂，那麼現在這種請法難道沒有安樂嗎？答：菩薩是先行利益眾生的事情，只要有利益，必然會有安樂。或者說，有些安樂並非真正的利益。因此，菩薩對於某些眾生，可能不會施與身、財、法等等，因為雖然能帶來暫時的安樂，但並非長久的利益。
論：或者示現超越地位的境界，達到不可思議的程度。釋曰：這是隨著眾生的根器來延長或縮短教化的時間。如果聽聞的時間太長，心就會退沒，所以示現超越地位的境界，是爲了讓他們能夠快速成就。或者說『我于等者』，這是爲了說明延長教化的功德。如果聽聞的時間太短，他們就不會精進，所以說長時，是爲了激發他們的勇猛心。能夠示現如是等等，這是總結各種功德，事情的奧妙無窮無盡，心和言語都無法表達，都是爲了饒益一切眾生。
論：而實際上，菩薩要經歷僧祇劫（asaṃkhyeya-kalpa，無數大劫）的時間。釋曰：這是說實際的修行和功德並沒有差別。『而實菩薩等者』，首先是正面說明平等的意義：第一，種性平等，都進入了種姓菩薩的位子。第二，諸根平等，上根、中根、下根最終都成為上根。第三，發心平等，發的是正直的心等等，都沒有差別。第四，所證悟的平等，都證悟了真如的根本理。所以新論說：種姓、諸根、發心、作證，都是同等的。因為這些平等，所以沒有超越的法。『以一切菩薩等者』，後面是根據時間來解釋成就。從最初的正信到初地，需要第一個無數劫；從初地到七地滿心，需要第二個僧祇劫；從八地滿心到十地終心，需要第三個僧祇劫。既然都是三個僧祇劫，就沒有超越的說法。然而，僧祇劫的數目有大有小。如果按照小乘的說法，有六十個數。每一個數都是劫數，達到百千為第一個數。這樣輾轉十十相乘，第五十二個名稱為阿僧祇。終了之後又重新開始。僧祇劫達到三個，就稱為三個僧祇劫。如果按照大眾部的說法，有一百二十個數。數到百千，名稱為一俱胝（koṭi），為第一個數。
【English Translation】 English version: Furthermore, this Bodhisattva Dharma originates from the mind, yet it is not from the self-mind, nor is it for seeking self-liberation. Please turn the Dharma wheel, solely to enlighten those sentient beings who have not heard the Dharma, so that they may rely on the correct teachings and obtain benefits. The Bodhisattva himself will definitely not cling to the words. Question: All the sutras speak of benefiting and bringing happiness. Does this request for the Dharma not bring happiness? Answer: The Bodhisattva first engages in the work of benefiting sentient beings. Where there is benefit, there is necessarily happiness. However, there may be happiness that is not beneficial. Therefore, the Bodhisattva may not bestow body, wealth, Dharma, etc., upon certain sentient beings, because although it may bring temporary happiness, it is not a lasting benefit.
Treatise: Or demonstrate surpassing levels to the inconceivable. Explanation: This depends on the capacity of the roots to extend or shorten virtue. If the hearing of kalpas (kalpa, eon) is long, the mind will retreat and sink, so demonstrating surpassing levels indicates rapid accomplishment. Or saying 'I am equal to those,' this clarifies the virtue of extending. If the hearing of kalpas is short, they will not be diligent, so speaking of a long time arouses their courage. Being able to demonstrate such equality, this concludes all virtues. The subtlety of the matter is endless, and words cannot express it, all for the benefit of all sentient beings.
Treatise: But in reality, Bodhisattvas go through asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, countless great eons). Explanation: This means that the actual practice and merit are not different. 'But in reality, Bodhisattvas, etc.,' first, it clearly states the meaning of equality: First, equality of lineage, all entering the position of lineage Bodhisattvas. Second, equality of faculties, the superior, middle, and inferior faculties all become superior faculties. Third, equality of aspiration, the aspiration of a straight mind, etc., are all without difference. Fourth, equality of what is realized, all realizing the fundamental principle of Suchness. Therefore, the New Treatise says: Lineage, faculties, aspiration, and realization are all equal. Because of this equality, there is no surpassing Dharma. 'Because all Bodhisattvas are equal,' the latter explains the accomplishment in terms of time. From the initial correct faith to the first ground, it takes the first countless kalpa; from the first ground to the full mind of the seventh ground, it takes the second asaṃkhyeya-kalpa; from the full mind of the eighth ground to the final mind of the tenth ground, it takes the third asaṃkhyeya-kalpa. Since all are three asaṃkhyeya-kalpas, there is no surpassing. However, the number of asaṃkhyeya-kalpas is large or small. According to the Hinayana, there are sixty numbers. Each number is a kalpa, reaching a hundred thousand as the first number. Thus, multiplying by ten repeatedly, the fifty-second name is asaṃkhyeya. After the end, it starts again. Reaching three asaṃkhyeya-kalpas is called three asaṃkhyeya-kalpas. According to the Mahasanghika, there are one hundred and twenty numbers. Counting to a hundred thousand is called one koṭi (koṭi), as the first number.
俱胝俱胝為俱梨。倍倍而數至一百亦名阿僧祇。從始至終僧祇至三名三僧祇。問。成佛要定三祇劫耶。有義成佛義定三祇劫。由種姓等皆平等故。佛大悲緣無偏為故。優婆塞經及智論說。我于往昔寶頂佛所滿足第一阿僧祇劫。然燈佛所二僧祇滿。至毗婆尸佛三僧祇圓。后九十一劫別修相好因。故知成佛定三祇劫。是故論中言皆經等。而有經說劫不定者。諸界諸佛相望而說。或隨眾生根行而言。若彼彼界彼彼諸佛定爾。所時方得成佛。有義。成佛時劫不定。諸經論說義不定故。今者略顯五義不定。一通諸方雖類世界劫數短長非定一故。二設一方前後劫數人壽短長亦不定故。三諸菩薩不唯定居一世界中行勝行故。四一切時分皆不可說一念不生即成佛故。五諸劫相入一即一切。於一念中含多劫故。而說三祇方成佛者。且隨多分。極遲者說顯長時。修功德聚。廣作期限。求理實不定。由大乘法是最勝乘。若有猛利無間修者。亦有速疾得成佛義。故金剛頂理趣等經皆說。現世登歡喜地。十六生后得成菩提。大般若說。勇猛菩薩。百劫相續便得成佛。不爾何故釋迦菩薩。放大通佛已行妙行。又如何說超于彌勒。若超小劫。大劫亦然。故不可執定三祇劫。
論。但隨眾生至亦有差別 釋曰。此應機殊用德也。此中有難。若皆平
【現代漢語翻譯】 現代漢語譯本 俱胝俱胝為俱梨（俱胝的俱胝是俱梨）。倍倍而數至一百亦名阿僧祇（無數）。從始至終僧祇至三名三僧祇（三個阿僧祇）。 問：成佛要定三祇劫耶？ 有義：成佛義定三祇劫。由種姓等皆平等故。佛大悲緣無偏為故。《優婆塞經》及《智論》說：『我于往昔寶頂佛所滿足第一阿僧祇劫，然燈佛所二僧祇滿，至毗婆尸佛三僧祇圓。后九十一劫別修相好因。』故知成佛定三祇劫。是故論中言皆經等。而有經說劫不定者，諸界諸佛相望而說，或隨眾生根行而言。若彼彼界彼彼諸佛定爾，所時方得成佛。 有義：成佛時劫不定。諸經論說義不定故。今者略顯五義不定：一、通諸方，雖類世界劫數短長非定一故。二、設一方，前後劫數人壽短長亦不定故。三、諸菩薩不唯定居一世界中行勝行故。四、一切時分皆不可說，一念不生即成佛故。五、諸劫相入，一即一切，於一念中含多劫故。而說三祇方成佛者，且隨多分，極遲者說顯長時，修功德聚，廣作期限，求理實不定。由大乘法是最勝乘，若有猛利無間修者，亦有速疾得成佛義。故《金剛頂理趣等經》皆說：『現世登歡喜地，十六生后得成菩提。』《大般若》說：『勇猛菩薩，百劫相續便得成佛。』不爾何故釋迦菩薩，放大通佛已行妙行，又如何說超于彌勒？若超小劫，大劫亦然。故不可執定三祇劫。 論：但隨眾生至亦有差別。 釋曰：此應機殊用德也。此中有難。若皆平
【English Translation】 English version Koti times Koti is called Kuli. Multiplying and counting up to one hundred is also called Asamkhya (innumerable). From beginning to end, Samkhya to three is called three Asamkhya. Question: Is it necessary to definitely spend three kalpas (aeons) to attain Buddhahood? Some say: The meaning of attaining Buddhahood is definitely three kalpas. Because the lineages and so on are all equal. Because the Buddha's great compassion is impartial. The 'Upasaka Sutra' and the 'Mahaprajnaparamita Sastra' say: 'In the past, at the place of Buddha Ratna-sikhi, I fulfilled the first Asamkhya kalpa, at the place of Buddha Dipankara, I fulfilled two Asamkhya kalpas, and at the place of Buddha Vipassi, I completed three Asamkhya kalpas. Afterwards, for ninety-one kalpas, I separately cultivated the causes of the excellent marks and characteristics.' Therefore, it is known that attaining Buddhahood definitely takes three kalpas. Therefore, the words in the treatises are all like the sutras. And some sutras say that the kalpas are not fixed, which is said in relation to the various realms and Buddhas, or according to the roots and practices of sentient beings. If in those realms, those Buddhas are certain, then at that time they can attain Buddhahood. Some say: The time and kalpa for attaining Buddhahood are not fixed. Because the meanings said in the various sutras and treatises are not fixed. Now, I will briefly explain five meanings of unfixedness: First, it applies to all directions, although the types of worlds are similar, the length of kalpas is not fixed and uniform. Second, even in one direction, the length of kalpas and the lifespan of people are not fixed. Third, the Bodhisattvas do not only reside in one world to practice superior practices. Fourth, all moments are unspeakable, and becoming a Buddha is possible in a single thought. Fifth, all kalpas interpenetrate, one is all, and many kalpas are contained in one thought. The saying that it takes three kalpas to attain Buddhahood is just according to the majority, and the extremely slow ones speak of a long time, cultivating accumulations of merit, and setting a broad time limit, but seeking the true principle is not fixed. Because the Mahayana Dharma is the most supreme vehicle, if there are those who cultivate vigorously and without interruption, there is also the meaning of attaining Buddhahood quickly. Therefore, the 'Vajrasekhara Sutra' and other sutras all say: 'In this life, one ascends to the Joyful Ground, and after sixteen lives, one attains Bodhi.' The 'Great Perfection of Wisdom Sutra' says: 'A courageous Bodhisattva attains Buddhahood after one hundred kalpas of continuous practice.' If not, why did Shakyamuni Buddha, after releasing the Great Universal Buddha, already practice wonderful practices, and how can it be said that he surpassed Maitreya? If he surpasses a small kalpa, then a great kalpa is also surpassed. Therefore, it is not possible to insist on the fixed three kalpas. Treatise: But according to sentient beings, there are also differences. Explanation: This is using virtue according to different opportunities. There is a difficulty here. If all are equal
等。何故經說所行別耶。故此答言。但隨等也。眾生不同。謂前怯懈 或貪嗔等增及等分世界不同。謂諸佛土所作佛事皆不同故。根謂善根。有上中下。欲謂樂欲有速中鈍。性謂種姓。有劣中勝。所見所聞皆有異故。菩薩身行不可同也。
論。又是菩薩至微細之相 釋曰。次下第二顯發心相。于中有二。初嘆細標數。后列名釋相。此初也。顯此發心勝於前位。難測知故言微細相。
論。云何為三至起滅故 釋曰。此列名釋相也。真心等者。謂即根本無分別智。即前直心至此證位。正念亦離為證真心。方便心者。謂即后得無分別智。即前深心至此證位。自然遍行一切諸行。前大悲心至此證位。自然利益諸眾生故。雖則不能正證真如。而作證真方便心也。以皆后得故合為一。業識心者。二智所依阿梨耶識。于中雖有轉相現相。而文略故。舉細兼廣。此識雖非發心之相。但顯菩薩雖得二智猶有微細生滅之累不同佛地圓凈之德。是故攝在發心相耳。
論。又是菩薩至最高大身 釋曰。次下第三顯成滿德。于中有二。初正顯勝德。后問答除疑。初中有二初顯位滿。后明德滿。此初也。又是等者。因位窮也。是菩薩者。即舉證人。福德智慧皆圓滿故。是故名為功德成滿。故地論云。一者現報利益 受佛位故。于
【現代漢語翻譯】 現代漢語譯本：為什麼經典中說菩薩的修行方式各不相同呢？這是因為眾生各不相同。有的人怯懦懈怠，有的人貪婪嗔怒心重，或者根器、世界不同。諸佛的國土和所作的佛事也各不相同。根器有上、中、下之分，樂欲有快、中、慢之別，種姓有劣、中、勝之分，所見所聞也各有差異，所以菩薩的身行不可能相同。
論：又是菩薩至微細之相 釋：接下來第二部分是闡述發心之相。其中分為兩部分，首先是讚歎其細微並標出數量，然後是列出名稱解釋其相狀。這是第一部分。顯示這種發心勝過之前的階段，因為難以測知，所以說是『微細相』。
論：云何為三至起滅故 釋：這是列出名稱解釋其相狀。『真心』等，指的是根本無分別智，也就是之前『直心』所證得的境界。『正念』也離開了證得真心的境界。『方便心』，指的是后得無分別智，也就是之前『深心』所證得的境界，自然普遍地進行一切修行。之前的大悲心也證得了這個境界，自然利益一切眾生。雖然不能真正證得真如，但可以作為證得真如的方便。因為都是后得的，所以合為一個。『業識心』，是二智所依賴的阿賴耶識。其中雖然有轉相和現相，但因為文字簡略，所以舉細兼廣。這個識雖然不是發心之相，但顯示菩薩雖然得到了二智，仍然有細微的生滅之累，不同於佛地的圓滿清凈之德。所以將其包含在發心之相中。
論：又是菩薩至最高大身 釋：接下來第三部分是闡述功德圓滿。其中分為兩部分，首先是正面闡述殊勝功德，然後是通過問答消除疑惑。第一部分又分為兩部分，首先是闡述果位圓滿，然後是闡述功德圓滿。這是第一部分。『又是』等，是因為果位到了盡頭。『是菩薩』，是舉出證人。因為福德和智慧都圓滿，所以稱為功德成滿。所以《地論》中說：『一是現報利益，因為接受了佛的果位。』
【English Translation】 English version: Why do the sutras say that the practices of Bodhisattvas are different? This is because sentient beings are different. Some are timid and lazy, some have strong greed and anger, or their faculties and worlds are different. The Buddha lands and the Buddha activities performed are also different. Faculties have superior, middling, and inferior distinctions; inclinations have fast, medium, and slow distinctions; lineages have inferior, middling, and superior distinctions; what is seen and heard also varies. Therefore, the bodily conduct of Bodhisattvas cannot be the same.
Treatise: 'Again, it is the Bodhisattva's subtle aspects' Explanation: Next, the second part is to elucidate the aspects of the arising of the mind of enlightenment (bodhicitta). It is divided into two parts. First, it praises its subtlety and marks the number, and then it lists the names and explains its characteristics. This is the first part. It shows that this arising of the mind surpasses the previous stage, because it is difficult to fathom, so it is called 'subtle aspects'.
Treatise: 'What are the three, up to arising and ceasing?' Explanation: This is to list the names and explain their characteristics. 'True Mind' (真心) etc., refers to the fundamental non-discriminating wisdom (無分別智), which is the state attained by the previous 'straightforward mind' (直心). 'Right Mindfulness' (正念) also departs from the state of attaining True Mind. 'Expedient Mind' (方便心) refers to the subsequent acquired non-discriminating wisdom, which is the state attained by the previous 'profound mind' (深心), naturally and universally engaging in all practices. The previous Great Compassionate Mind (大悲心) also attained this state, naturally benefiting all sentient beings. Although it cannot truly realize Suchness (真如), it can serve as an expedient for realizing Suchness. Because they are all subsequently acquired, they are combined into one. 'Karmic Consciousness Mind' (業識心) is the Alaya Consciousness (阿賴耶識) upon which the two wisdoms rely. Although there are transforming aspects and appearing aspects within it, because the text is concise, it broadly encompasses by mentioning the subtle. Although this consciousness is not an aspect of the arising of the mind, it shows that even though Bodhisattvas have attained the two wisdoms, they still have subtle afflictions of arising and ceasing, unlike the perfect and pure virtues of the Buddha's land. Therefore, it is included in the aspects of the arising of the mind.
Treatise: 'Again, it is the Bodhisattva's highest and greatest body' Explanation: Next, the third part is to elucidate the perfection of merits. It is divided into two parts. First, it directly elucidates the supreme merits, and then it eliminates doubts through questions and answers. The first part is further divided into two parts: first, it elucidates the perfection of the stage, and then it elucidates the perfection of merits. This is the first part. 'Again, it is', etc., is because the stage has reached its end. 'It is the Bodhisattva' is to cite a witness. Because both merit and wisdom are perfected, it is called the perfection of merits. Therefore, the Treatise on the Stages says: 'First is the benefit of present retribution, because one has received the Buddha's stage.'
色等者。果位成也。故地論云。二者后報利益。摩醯首羅智處生故。彼天在於色界之頂。色極之處名色究竟處。將欲成大法主故。現最高大身。高者尊也。此天最居尊高之處。更無有天在其上故。大者勝也。身長一萬八千由旬。更無天身勝至此故。故新論說最尊勝身。此即成就他受用。佛說在彼者。有其二義。一以十王配列十地。而第十地當此天王。即于彼身示成佛故。二顯八相是其化身。二乘信彼天是聖人也生處。顯佛實身在彼成故。故楞伽經依此說云。報身如來。一時成就諸眾生界。置究竟天凈妙宮殿修行清凈之處。乃至頌云。欲界及無色。佛不彼成道。色界中上天。離欲中得道。問。此佛豈實彼天成道。與梵網經花臺上佛及千花佛如何配屬。有義。梵網花臺上佛。即花藏界自受用身。說我為盧舍那故。又說。吾為本源身故。千花上佛是他受用。經說是吾所作身故。即究竟天所成道者。彼天能主三千世界。一花有千百億國故。說花藏界盧舍那佛所說心地法門品故。百億釋迦而為化身。經說是千佛化身故。故他受用色天成佛若臺上佛是自受用。寧有現身說法事耶。答。除登地上見聞其說有諸根相好等故。地上菩薩既名法身。如何不得見自受用。不爾亦應不見法身說。以理智成法身故。有說。唯見他受用者。隨佛利他
【現代漢語翻譯】 現代漢語譯本 色等者（指色究竟天）。果位成就也。故《地論》云：『二者后報利益，摩醯首羅（Maheśvara，大自在天）智處生故。』彼天在於之頂。色極之處名色究竟處。將欲成大法主故，現最高大身。高者，尊也。此天最居尊高之處，更無有天在其上故。大者，勝也。身長一萬八千由旬，更無天身勝至此故。故新論說最尊勝身。此即成就他受用。佛說在彼者，有其二義。一以十王配列十地，而第十地當此天王，即于彼身示成佛故。二顯八相是其化身。二乘信彼天是聖人生處，顯佛實身在彼成故。故《楞伽經》依此說云：『報身如來，一時成就諸眾生界，置究竟天凈妙宮殿修行清凈之處。』乃至頌云：『欲界及無色，佛不彼成道，中上天，離欲中得道。』 問：此佛豈實彼天成道？與《梵網經》花臺上佛及千花佛如何配屬？有義：梵網花臺上佛，即花藏界自受用身，說『我為盧舍那（Vairocana）』故。又說：『吾為本源身』故。千花上佛是他受用，經說是『吾所作身』故。即究竟天所成道者，彼天能主三千世界，一花有千百億國故。說花藏界盧舍那佛所說《心地法門品》故。百億釋迦（Śākyamuni）而為化身，經說是千佛化身故。故他受用色天成佛。若臺上佛是自受用，寧有現身說法事耶？ 答：除登地上見聞其說有諸根相好等故。地上菩薩既名法身，如何不得見自受用？不爾亦應不見法身說。以理智成法身故。有說：唯見他受用者，隨佛利他。
【English Translation】 English version 『Form and so on』 refers to the attainment of the fruition of Buddhahood. Therefore, the Śāstra on the Stages says: 『Secondly, there is the benefit of later rewards, because Maheśvara (Maheśvara, the Great自在天) is born in a place of wisdom.』 That heaven is at the summit of . The place where form is ultimate is called the Akaniṣṭha Heaven (色究竟處). Because he intends to become the great Dharma Lord, he manifests the highest and greatest body. 『High』 means venerable. This heaven is in the most venerable and high place, and there is no other heaven above it. 『Great』 means supreme. The body is 18,000 yojanas (由旬) long, and no other heavenly body is superior to this. Therefore, the new treatise speaks of the most venerable and supreme body. This is the accomplishment of benefiting others. The Buddha's saying that he is there has two meanings. First, the ten kings are arranged to correspond to the ten stages (十地), and the tenth stage corresponds to this heavenly king, who manifests the attainment of Buddhahood in that body. Second, it shows that the eight aspects are his manifested bodies. Those of the Two Vehicles (二乘) believe that that heaven is the place where the sage is born, showing that the Buddha's true body is accomplished there. Therefore, the Laṅkāvatāra Sūtra says accordingly: 『The Reward Body Tathagata (報身如來) simultaneously accomplishes all realms of sentient beings, placing them in the pure and wonderful palace of the Akaniṣṭha Heaven (究竟天), a place for cultivating purity.』 And even the verse says: 『In the Desire Realm and the Formless Realm, the Buddha does not attain enlightenment there; in the upper heavens of , one attains enlightenment in detachment from desire.』 Question: Did this Buddha truly attain enlightenment in that heaven? How do we reconcile this with the Buddha on the flower platform in the Brahma Net Sutra and the thousand Buddhas on flowers? Some say: The Buddha on the flower platform in the Brahma Net Sutra is the Self-Enjoyment Body (自受用身) in the Lotus Treasury World (花藏界), because it says, 『I am Vairocana (盧舍那).』 It also says, 『I am the original source body.』 The Buddhas on the thousand flowers are the Others-Enjoyment Body (他受用), because the sutra says, 『The body I have made.』 That is, the one who attains enlightenment in the Akaniṣṭha Heaven (究竟天). That heaven can rule the three thousand worlds, because one flower has hundreds of billions of countries. It speaks of the Mind-Ground Dharma Door Chapter spoken by the Vairocana Buddha (盧舍那佛) of the Lotus Treasury World (花藏界). Hundreds of billions of Śākyamunis (釋迦) are manifested bodies, because the sutra says they are the manifested bodies of a thousand Buddhas. Therefore, the Buddha attains enlightenment in the Form Heaven (色天) for the benefit of others. If the Buddha on the platform is the Self-Enjoyment Body, how could there be the event of appearing and teaching the Dharma? Answer: Except for those who have ascended to the stages and see and hear its teachings, having all the roots and marks and characteristics. Since the Bodhisattvas on the stages are called Dharma Body (法身), how can they not see the Self-Enjoyment Body (自受用身)? Otherwise, they should also not see the Dharma Body speaking. Because the Dharma Body is accomplished through reason and wisdom. Some say: Only those who see the Others-Enjoyment Body (他受用) follow the Buddha's benefiting of others.
相顯處說不妨隨分見。真報身得與諸佛體相應故。有義。此說理亦不然。與諸經論義相違故。自受用身周遍法界不唯在於花臺上故。但從自利功德所生非是為他所現身故。既自受用非余所見。彼說大眾皆見佛故。又說。歡喜為眾說法。令他受用深法味故。由此應說臺上佛是二地所見他受用身。千花上佛二地分身所見千佛。經說二地住千世界供千佛故。不爾復與諸經相違。皆說二地所見報佛。坐千葉花稱花座故。又說。地上入花藏界。非他受用處色天故。若說彼天即花藏界。便與一切經論相違故。他受用非彼成道。而經說是本源身者。是應化等之本源身。非本源等即自受用。自受法樂不說法故。若有言說即他受故。
論。謂以一念至利益眾生 釋曰。此別顯德滿也。謂以等者。顯自利德即上真心成此種智。謂前真心剎那。始覺至心源時契于本覺。名為一念相應惠也。即此本覺無明盡故。顯照諸法名一切種智。或一念相應惠是無間道。剎那契理斷一切惑。是故能令無明頓盡名一切種智。是解脫道。解脫道中種智圓故。依佛地等諸論所說一切智者是正體智。一切種智是后得智。大般若經。正體后得皆得名為一切種智。故彼文云。一切智道相智一切種智。前二既配聲聞菩薩故。種智者唯示如來。今此亦然故。解脫道所得
【現代漢語翻譯】 現代漢語譯本： 在相顯現之處，不妨隨各自的根器見解不同。真報身（真實報身，指佛陀爲了教化菩薩而示現的莊嚴身相）與諸佛的本體相應。有一種觀點認為，這種說法並不正確，因為它與許多經論的意義相違背。自受用身（佛陀自身享受法樂的身相）周遍法界，不僅僅存在於蓮花臺上。而且，自受用身是從自身利益的功德所生，不是爲了他人而顯現的身相。既然是自受用身，就不是其他人所能見到的。他們說大眾都能見到佛，又說佛陀歡喜地為大眾說法，讓他們領受深刻的法味。因此，應該說蓮花臺上的佛是二地菩薩所見的他受用身（佛陀爲了利益他人而示現的身相）。千朵蓮花上的佛是二地菩薩的分身所見到的千佛。經中說，二地菩薩安住于千個世界，供養千佛。否則，又與許多經典相違背，因為經典都說二地菩薩所見的是報身佛，坐在千葉蓮花上，稱為花座。又說，地上菩薩進入華藏世界（佛陀清凈莊嚴的報身所居之處），不是他受用身所處的色界天。如果說那個色界天就是華藏世界，就與一切經論相違背。他受用身不是在那裡成道的，而經中說是本源身（佛陀最根本的身相）的，是應化身（佛陀爲了適應不同眾生的根器而示現的身相）等的本源身，而不是本源身等同於自受用身。自受用身享受法樂，不說法。如果有言說，那就是他受用身。
論：所謂以一念乃至利益眾生。 釋：這是特別顯示功德圓滿。所謂『以』等，顯示自利功德，即是上面的真心成就這種種智（佛陀所具有的智慧，能知一切法的總相和別相）。所謂前面的真心剎那，始覺（開始覺悟）之心源與本覺（本來具有的覺悟）相應，名為一念相應慧。即是這本覺無明（對事物真相的迷惑）斷盡的緣故，顯現照耀諸法，名為一切種智。或者說，一念相應慧是無間道（修行過程中，直接斷除煩惱的智慧），剎那間契合真理，斷除一切迷惑。因此，能夠使無明頓然斷盡，名為一切種智，這是解脫道（脫離煩惱痛苦的途徑）。解脫道中，種種智慧圓滿。依照《佛地經論》等論典所說，一切智是正體智（根本智），一切種智是后得智（從根本智所生起的智慧）。《大般若經》中，正體智和后得智都可以稱為一切種智。所以經文說：『一切智、道相智、一切種智』。前兩種智慧已經配屬於聲聞和菩薩，所以種智只顯示如來（佛陀）。現在這裡也是這樣，所以是解脫道所得到的。
【English Translation】 English version: In places where appearances manifest, it is acceptable to have different views according to one's capacity. The True Reward Body (Satya-saṃbhogakāya, the glorious form of the Buddha manifested to teach Bodhisattvas) corresponds to the essence of all Buddhas. Some argue that this is not correct because it contradicts the meaning of many sutras and treatises. The Self-Enjoyment Body (Sva-saṃbhogakāya, the form in which the Buddha enjoys the bliss of Dharma) pervades the entire Dharma Realm, not just the lotus platform. Moreover, the Self-Enjoyment Body arises from the merit of self-benefit, not a form manifested for others. Since it is a Self-Enjoyment Body, it cannot be seen by others. They say that the masses can see the Buddha, and that the Buddha joyfully teaches the Dharma to the masses, allowing them to receive the profound taste of the Dharma. Therefore, it should be said that the Buddha on the lotus platform is the Other-Enjoyment Body (Para-saṃbhogakāya, the form of the Buddha manifested to benefit others) seen by Bodhisattvas of the Second Ground (Vimalābhūmi, the second of the ten stages of Bodhisattva development). The Buddhas on the thousand lotuses are the thousand Buddhas seen by the emanations of the Second Ground Bodhisattvas. The sutra says that Bodhisattvas of the Second Ground dwell in a thousand worlds and make offerings to a thousand Buddhas. Otherwise, it would contradict many sutras, which all say that the Reward Body Buddha seen by Bodhisattvas of the Second Ground sits on a thousand-petaled lotus, called a flower seat. It is also said that Bodhisattvas on the Ground enter the Flower Treasury World (Garbhadhātu, the pure and glorious realm where the Buddha's Reward Body resides), not the Form Realm heavens where the Other-Enjoyment Body resides. If it is said that that Form Realm heaven is the Flower Treasury World, it would contradict all sutras and treatises. The Other-Enjoyment Body does not attain enlightenment there, and the sutra says it is the Original Source Body (Mūlakāya, the most fundamental form of the Buddha), which is the Original Source Body of the Transformation Body (Nirmāṇakāya, the form of the Buddha manifested to adapt to the capacities of different beings) and so on, not that the Original Source Body is the same as the Self-Enjoyment Body. The Self-Enjoyment Body enjoys the bliss of Dharma and does not teach. If there is speech, then it is the Other-Enjoyment Body.
Treatise: 'So-called using one thought to benefit sentient beings.' Explanation: This especially reveals the perfection of merit. The 'so-called using' and so on, reveals the merit of self-benefit, which is the above-mentioned True Mind accomplishing this All-Knowing Wisdom (Sarvajñāna, the wisdom possessed by the Buddha, which knows the general and specific characteristics of all dharmas). The so-called previous True Mind in a moment, the source of the initial awakening corresponding to the original awakening, is called Wisdom Corresponding to One Thought. Because this original awakening has exhausted ignorance (avidyā, delusion about the true nature of things), it manifests and illuminates all dharmas, called All-Knowing Wisdom. Or, the Wisdom Corresponding to One Thought is the Path of Immediate Succession (anantarya-marga, the wisdom that directly cuts off afflictions in the course of practice), instantly conforming to the truth and cutting off all delusions. Therefore, it can cause ignorance to be suddenly exhausted, called All-Knowing Wisdom, which is the Path of Liberation (vimukti-marga, the path to escape from afflictions and suffering). In the Path of Liberation, all kinds of wisdom are perfected. According to the treatises such as the Buddhabhūmi Sūtra, All-Wisdom is the Essential Wisdom (mūlajñāna, fundamental wisdom), and All-Knowing Wisdom is the Acquired Wisdom (prsthalabdha-jñana, wisdom arising from fundamental wisdom). In the Mahāprajñāpāramitā Sūtra, both Essential Wisdom and Acquired Wisdom can be called All-Knowing Wisdom. Therefore, the sutra says: 'All-Wisdom, Wisdom of the Path Aspect, All-Knowing Wisdom.' Since the first two types of wisdom have already been assigned to Śrāvakas (Hearers) and Bodhisattvas, All-Knowing Wisdom only reveals the Tathāgata (Buddha). It is the same here, so it is what is obtained by the Path of Liberation.
智慧名一切種智。自然已下顯利他德。即前方便心成此任置不可思議利眾生業。或復初文是智凈相。後文即是不思議業。皆是本覺隨染成也。
論。問曰至名一切種智 釋曰。次下釋疑有二問答。初問答智體斷無明成。后問答智用不能普義。初中有二。初問后答。此初也。虛空無遍等者。初陳疑。因虛空是處即有世界。空無邊故界亦無邊。餘眾生等。皆準此言如是境界。已下後正陳設難。謂無明者心根依處。心根乃是智慧依處。若無明斷無有心根。非直外境無邊難知。亦復內無智慧能了。云何總知名種智耶。
論。答曰至離於相念 釋曰。下答有三。初依心立理 次舉非顯失。舉是彰德。此初也。此中有義。一切境界雖非有邊而非無邊 由非無邊可得盡了故。言本來一心。由非有邊非思量境故。言離於相念。有義。此說其理未明。不能答遣前所難故。應說諸境雖復無邊。據本所來皆自心實既不出心。離於心外無別境界。是所相念故。新論言。一切妄境從本已來唯心為性。由諸妄境不出心故。心若離念。契證心源。即心之境何不能了。若作此釋妙得論宗。
論。以眾生至故不能了 釋曰。此舉非顯失。以眾生等者。初明妄見限境。以妄起等者。釋成不見所由。謂一切法真如為性。若了法性則能遍知。
【現代漢語翻譯】 現代漢語譯本 『智慧』（Prajna）是指『一切種智』（Sarvakarajnata，指佛陀所證得的對一切事物和現象的全面、徹底的智慧）。『自然』以下闡述了利他的功德。即之前的方便心成就了這種任運自在、不可思議的利益眾生的事業。或者說，前面的文字是智慧清凈的相，後面的文字是不思議的業，都是本覺（根本的覺悟）隨順染污而成的。
論：問：為什麼說『智慧』能總括一切，名為『一切種智』？ 釋：下面解釋疑問，有兩段問答。第一段問答是關於智慧的本體斷除無明而成就。第二段問答是關於智慧的作用不能普遍利益。第一段問答又分為兩部分，先提問，后回答。這是提問的部分。『虛空無遍等者』，首先陳述疑問。因為虛空是處所，所以有世界。虛空沒有邊際，所以世界也沒有邊際。其餘的眾生等等，都按照這個道理來說。『如是境界』以下是正式陳述困難。所謂無明，是心識的根本所依之處。心識的根本又是智慧的所依之處。如果無明斷除了，就沒有心識的根本。不僅僅是外在的境界沒有邊際難以知曉，而且內在也沒有智慧能夠了知。怎麼能總括一切，名為『一切種智』呢？
論：答：因為一切境界本來就是一心，遠離於相的念頭。 釋：下面回答，分為三個部分。首先依據心來確立道理，其次舉出反面的例子來顯示過失，舉出正面的例子來彰顯功德。這是第一部分。這裡面有這樣的含義：一切境界雖然不是有邊際的，但也不是沒有邊際的。因為不是沒有邊際的，所以可以完全瞭解。所以說『本來一心』。因為不是有邊際的，所以不是思量境界，所以說『遠離於相的念頭』。有這樣的含義：這種說法沒有明確道理，不能回答消除前面的困難。應該說諸境雖然沒有邊際，但根據其根本來源，都是自心所顯現的真實。既然沒有超出心，在心外沒有別的境界，是所相念的。所以新論說：一切虛妄的境界從本來就是以心為自性的。因為諸妄境沒有超出心，心如果遠離念頭，契合證悟心源，那麼心的境界有什麼不能瞭解的呢？如果這樣解釋，就巧妙地符合了論的宗旨。
論：因為眾生等等執著于虛妄的境界，所以不能了知。 釋：這是舉出反面的例子來顯示過失。『以眾生等者』，首先說明虛妄的見解限制了境界。『以妄起等者』，解釋說明不能看見的原因。所謂一切法以真如為自性。如果了解法性，就能普遍知曉。
【English Translation】 English version 『Prajna』 (wisdom) refers to 『Sarvakarajnata』 (all-knowingness, the complete and thorough wisdom of the Buddha regarding all things and phenomena). 『Naturally』 and below expound on the merits of benefiting others. That is, the preceding expedient mind accomplishes this effortless and inconceivable work of benefiting sentient beings. Alternatively, the preceding text is the aspect of pure wisdom, and the following text is the inconceivable activity, both of which are formed by the fundamental enlightenment (original awareness) following defilement.
Treatise: Question: Why is it said that 『wisdom』 encompasses everything and is called 『Sarvakarajnata』 (all-knowingness)? Explanation: The following explains the doubt, with two questions and answers. The first question and answer are about the essence of wisdom being achieved by severing ignorance. The second question and answer are about the function of wisdom not being able to universally benefit. The first question and answer are further divided into two parts, first the question, then the answer. This is the question part. 『Emptiness is without pervasion, etc.』, first states the doubt. Because emptiness is a place, there are worlds. Because emptiness has no boundaries, the worlds also have no boundaries. The remaining sentient beings, etc., are to be understood according to this principle. 『Such realms』 and below formally state the difficulty. So-called ignorance is the fundamental basis of mind consciousness. The root of mind consciousness is the basis of wisdom. If ignorance is severed, there is no root of mind consciousness. Not only are external realms boundless and difficult to know, but internally there is no wisdom to understand. How can it encompass everything and be called 『Sarvakarajnata』?
Treatise: Answer: Because all realms are originally one mind, separate from thoughts of characteristics. Explanation: The following is the answer, divided into three parts. First, establish the principle based on the mind; second, give negative examples to show faults; give positive examples to highlight virtues. This is the first part. There is this meaning: although all realms are not finite, they are not infinite either. Because they are not infinite, they can be completely understood. Therefore, it is said 『originally one mind』. Because they are not finite, they are not objects of thought, therefore it is said 『separate from thoughts of characteristics』. There is this meaning: this statement does not clearly state the principle and cannot answer and eliminate the previous difficulty. It should be said that although all realms are boundless, according to their fundamental origin, they are all manifestations of one's own mind. Since they do not go beyond the mind, and there are no other realms outside the mind, they are what is thought of. Therefore, the new treatise says: all illusory realms are inherently of the nature of mind from the beginning. Because all illusory realms do not go beyond the mind, if the mind is free from thoughts, it will be in accord with and realize the source of the mind, then what realm of the mind cannot be understood? If explained in this way, it skillfully conforms to the purpose of the treatise.
Treatise: Because sentient beings, etc., are attached to illusory realms, they cannot understand. Explanation: This is giving negative examples to show faults. 『Because sentient beings, etc.』, first explains that illusory views limit the realm. 『Because of arising of delusion, etc.』, explains the reason for not being able to see. So-called all dharmas take Suchness as their nature. If one understands the nature of dharmas, one can universally know.
若起妄見。自有礙境。不稱法性。不現余境。是故不能了諸法也。故新論云。一切眾生執著妄境。不能得知第一義性不顯照等。
論。諸佛如來至一切種智 釋曰。此舉是彰德也。諸佛如來等者。初顯智體能照諸法。由無礙見及礙境境拘故。言離見無所不遍。佛心離妄歸一心源。始覺同本名真實。然此本覺為妄法體故。云即是諸法之性。新論所言佛無執著則能現見諸法性者。顯現諸法本覺性也。無別能所見諸法性。既此本覺為諸法體。妄是本覺佛心之相。相現於自體。以體照其相有何難了。而不能知故。言自體照妄法等。故新論言。而有大智照一切染凈差別。即本覺性而有大智。非謂別有大智照也。上說佛身報化之用。則說在於眾生心中。今說眾生妄境之法。則說立於佛心之上。由同心源故得然也。故花嚴云。如心佛亦爾。如佛心亦然。心佛及眾生。是三無差別。即此義也。有大智用等者。后顯智用能廣利益。以同體智大力用故。起勝方便攝化有情。既滅無明顯種智體起種智用。由是義故。斷滅無明名為種智。新論意同。不能繁引。
論。又問曰至多不能見 釋曰。次下第二問答智用不能著義。于中有二。初問后答。此初也。此即因前有大智用能益眾生故為此問。若諸佛等者。初舉所疑法。云何已下後正
【現代漢語翻譯】 現代漢語譯本：如果產生虛妄的見解，自然會被障礙性的境界所限制，不能符合法性（dharma-nature，萬法的本性），也不能顯現其他境界。因此，就不能完全瞭解諸法（all dharmas，一切事物和現象）。所以《新論》（可能是指某種論著）說：『一切眾生執著于虛妄的境界，不能得知第一義性（paramārtha-satya，最高的真理），光明照耀等功用也不能顯現。』
論：諸佛如來到一切種智（sarvajñāna，佛陀所證悟的對一切事物和現象的智慧）。釋曰：這是舉例來彰顯佛的功德。『諸佛如來等』，首先是顯示智慧的本體能夠照亮諸法，因為沒有障礙的見解以及被障礙性的境界所束縛的緣故，所以說『離開見解就沒有什麼不能遍及』。佛的心離開虛妄迴歸到一心之源，最初的覺悟與根本相同，名為真實。然而這個本覺（original enlightenment，本有的覺悟）是虛妄法的本體，所以說『就是諸法的本性』。《新論》所說的『佛沒有執著就能顯現見到諸法的本性』，是顯現諸法本有的覺悟之性。沒有能見和所見的分別，就能見到諸法的本性。既然這個本覺是諸法的本體，虛妄就是本覺佛心的相。相顯現在自體上，用本體來照亮它的相有什麼難以瞭解的呢？而不能瞭解，所以說『自體照亮虛妄法等』。所以《新論》說：『而有大智慧照亮一切染凈的差別』，就是本覺之性而有大智慧，不是說另外有大智慧來照亮。上面所說的佛身報身和化身的作用，是說存在於眾生的心中。現在所說的眾生虛妄境界的法，是說建立在佛心之上。因為同心同源的緣故才能這樣。所以《華嚴經》（Avataṃsaka Sūtra）說：『如心佛亦爾，如佛心亦然，心佛及眾生，是三無差別』，就是這個意思。『有大智用等』，後面是顯示智慧的作用能夠廣泛地利益眾生。因為同體的智慧有大力用的緣故，發起殊勝的方便來攝受教化有情眾生。既然滅除了無明，種智的本體就生起種智的作用。因為這個緣故，斷滅無明名為種智。《新論》的意義相同，不能過多地引用。
論：又問曰：乃至多不能見。釋曰：接下來是第二個問答，說明智慧的作用不能執著于某個方面。其中有兩部分，先問后答。這是第一部分。這是因為前面說有大智慧的作用能夠利益眾生，所以才有這個提問。『若諸佛等』，首先是提出所懷疑的法，『云何已下』是後面正式的提問。
【English Translation】 English version: If one gives rise to deluded views, one will naturally be obstructed by limiting realms, not conforming to the dharma-nature (the intrinsic nature of all dharmas), and unable to manifest other realms. Therefore, one cannot fully understand all dharmas (all things and phenomena). Hence, the New Treatise (possibly referring to a specific treatise) says: 'All sentient beings are attached to deluded realms, unable to know the ultimate truth (paramārtha-satya), and the functions of illuminating and so on cannot manifest.'
Treatise: The Tathāgatas (Tathāgata, 'Thus Gone One', an epithet of the Buddha) of all Buddhas attain all-knowing wisdom (sarvajñāna, the wisdom of the Buddha that understands all things and phenomena). Commentary: This is an example to highlight the virtues of the Buddha. 'The Tathāgatas of all Buddhas, etc.,' firstly, it shows that the essence of wisdom can illuminate all dharmas, because there is unobstructed view and being bound by obstructing realms, so it is said that 'leaving views, there is nothing that cannot be pervaded.' The Buddha's mind leaves delusion and returns to the source of one mind, the initial awakening is the same as the root, called reality. However, this original enlightenment (original enlightenment) is the essence of deluded dharmas, so it is said that 'it is the nature of all dharmas.' The New Treatise says, 'The Buddha without attachment can manifest and see the nature of all dharmas,' which is to manifest the inherent awakened nature of all dharmas. Without the distinction between the seer and the seen, one can see the nature of all dharmas. Since this original enlightenment is the essence of all dharmas, delusion is the aspect of the Buddha's mind of original enlightenment. The aspect manifests in the self-essence, what difficulty is there in using the essence to illuminate its aspect? Yet one cannot know, so it is said that 'the self-essence illuminates deluded dharmas, etc.' Therefore, the New Treatise says, 'And there is great wisdom illuminating all differences of defilement and purity,' which is the nature of original enlightenment having great wisdom, not that there is another great wisdom to illuminate. The above said that the functions of the reward body and transformation body of the Buddha are said to exist in the minds of sentient beings. Now, the dharmas of the deluded realms of sentient beings are said to be established on the Buddha's mind. Because of the same mind and the same source, it can be so. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says, 'As the mind, so is the Buddha; as the Buddha, so is the mind; the mind, the Buddha, and sentient beings, these three are without difference,' which is this meaning. 'Having great wisdom functions, etc.,' later it shows that the function of wisdom can broadly benefit sentient beings. Because the wisdom of the same essence has great power, it initiates excellent means to embrace and transform sentient beings. Since ignorance is extinguished, the essence of all-knowing wisdom gives rise to the function of all-knowing wisdom. For this reason, the extinction of ignorance is called all-knowing wisdom. The meaning of the New Treatise is the same, and cannot be quoted too much.
Treatise: Again, it is asked: Even to the extent that one cannot see much. Commentary: Next is the second question and answer, explaining that the function of wisdom cannot be attached to one aspect. There are two parts, first the question and then the answer. This is the first part. This is because the previous statement said that the function of great wisdom can benefit sentient beings, so this question arises. 'If all Buddhas, etc.,' firstly, it raises the dharma that is doubted, 'how below' is the formal question later.
陳妨難。經說佛身猶如藥樹乃至香氣能為益等。見聞利益如經廣明。不能繁述。樂者敘之。
論。答曰至法身不現故 釋曰。此答也。諸佛如來等者。初舉法也。法身平等。遍在一切眾生心中。能無功用而起。任運自然作用。但依眾生心有厭求。隨其勝劣現報化相。眾生心者等者。次舉喻也。如是眾生已下後法合也。此由染著生死過。速未有厭求佛之機。名心有垢。非謂煩惱。以彼善星及外道等煩惱以彼善心中亦見佛故。法身不現者。法身雖遍。而不能現報化用也。攝末歸本亦名法身故。攝大乘十二甚深。皆是法身之勝德故。故彼顯現甚深。頌云。由失尊不現。如月于破器。彼釋意云。世間皆說。佛身常住。云何不現。如破器中水不得住。雖實有月而不現影。如是眾生無奢摩他軟滑相續。而過失續。實有諸佛亦不顯現。水喻止者。軟滑性故。此中依定得見佛者。由先修習唸佛三昧。乃於此世得見佛身。非謂今世要依定見如佛在日散亦見故。攝論約先習定為因。非約今世。此論即約根熟為因。非約無惑。所望義別言左右耳。
論。已說解釋分次說修行信心分 釋曰。解釋分竟。次明第四修行信心。于中有二。初結前起后。后正顯修行信心。此初也。前解釋分廣明大乘。今欲廣顯起信之義故。
論。是
【現代漢語翻譯】 陳妨難（人名）。經中說佛身猶如藥樹，乃至其香氣都能帶來益處等等。見聞佛法所獲得的利益，如經典中廣泛闡明的那樣，無法在此詳盡敘述，有興趣的人可以自行查閱。
論：回答說，這是因為法身不顯現的緣故。 釋：這是對前面問題的回答。諸佛如來等，首先是舉出法身。法身是平等的，遍在於一切眾生心中，能夠無功用地生起，任運自然地發揮作用。只是依據眾生心中是否有厭離和希求，隨著他們根性的優劣而顯現報身和化身。眾生心者等，其次是舉出比喻。如是眾生已下，是後面的法與比喻的結合。這是由於染著生死，過患迅速，還沒有厭離和希求佛法的機緣，所以叫做『心有垢』，但並非指煩惱。因為像善星比丘以及外道等，即使心中有煩惱，也能見到佛。法身不現者，法身雖然遍在，但不能顯現報身和化身的作用。攝末歸本也叫做『法身』，因此《攝大乘論》中的十二甚深，都是法身的殊勝功德。所以那裡顯現甚深，頌中說：『由於失去恭敬心，所以不顯現，就像月亮在破損的器皿中無法顯現一樣。』那裡的解釋是說，世間都說佛身常住，為什麼不顯現呢？就像破損的器皿中水無法停留一樣，雖然確實有月亮，但無法顯現倒影。像這樣，眾生沒有奢摩他（止）的柔軟滑潤的相續，而是過失相續，雖然確實有諸佛，也不顯現。用水比喻止，是因為它具有柔軟滑潤的性質。這裡依據禪定才能見到佛，是因為先前修習唸佛三昧，才能在此世得見佛身，並非說今世一定要依據禪定才能見到，就像佛在世時，散心也能見到。攝論是從先前修習禪定作為因，並非指今世；此論是從根機成熟作為因，並非指沒有疑惑。所期望的意義不同，所以說法各有側重。
論：已經說完解釋分，接下來要說修行信心分。 釋：解釋分結束，接下來闡明第四部分，修行信心。其中有兩部分，首先是總結前文，引出後文，然後正式闡明修行信心。這是第一部分。前面的解釋分廣泛闡明了大乘，現在想要廣泛闡明發起信心的意義。
論：是
【English Translation】 Chen Fangnan (person's name) asked: The sutras say that the Buddha's body is like a medicinal tree, and even its fragrance can bring benefits, etc. The benefits of seeing and hearing the Buddha's teachings, as widely explained in the scriptures, cannot be fully described here. Those who are interested can consult them themselves.
Treatise: The answer is that it is because the Dharmakaya (法身, Dharma body) does not manifest. Explanation: This is the answer to the previous question. 'All Buddhas and Tathagatas (如來, Thus Come Ones), etc.' first refers to the Dharmakaya. The Dharmakaya is equal and pervades the minds of all sentient beings. It can arise without effort and function naturally. It only depends on whether sentient beings have aversion and seeking in their minds, and manifests Sambhogakaya (報身, Reward body) and Nirmanakaya (化身, Transformation body) according to their superior or inferior capacities. 'Sentient beings' minds, etc.' is the second analogy. 'As such sentient beings' below is the combination of the Dharma and the analogy. This is because they are attached to birth and death, and their faults are rapid. They do not yet have the opportunity to be averse to and seek the Buddha's teachings, so it is called 'mind with defilements,' but it does not refer to afflictions. Because like the Bhikkhu (比丘, Monk) Shanxing and the heretics, even if they have afflictions in their minds, they can still see the Buddha. 'The Dharmakaya does not manifest' means that although the Dharmakaya is pervasive, it cannot manifest the functions of the Sambhogakaya and Nirmanakaya. Returning to the origin is also called 'Dharmakaya,' therefore the twelve profound aspects in the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana) are all the supreme virtues of the Dharmakaya. Therefore, it manifests profoundly there. The verse says: 'Because of losing respect, it does not manifest, just like the moon cannot manifest in a broken vessel.' The explanation there says that the world all says that the Buddha's body is permanent, why does it not manifest? Just like water cannot stay in a broken vessel, although there is indeed a moon, it cannot manifest a reflection. Like this, sentient beings do not have the soft and smooth continuity of śamatha (奢摩他, calming the mind), but rather a continuity of faults. Although there are indeed Buddhas, they do not manifest. Using water as an analogy for śamatha is because it has a soft and smooth nature. Here, seeing the Buddha depends on samadhi (三昧, concentration), because one has previously practiced the Buddhanusmrti-samadhi (唸佛三昧, Samadhi of Buddha-recollection), one can see the Buddha's body in this life. It is not that one must rely on samadhi to see the Buddha in this life, just like when the Buddha was in the world, one could see him even with a scattered mind. The Mahāyānasaṃgraha takes the previous practice of samadhi as the cause, not this life; this treatise takes the maturity of the root as the cause, not the absence of doubt. The meanings expected are different, so the statements have different emphases.
Treatise: Having finished explaining the explanation section, next is the section on cultivating faith. Explanation: The explanation section is finished, next is to explain the fourth part, cultivating faith. There are two parts in it, first is to summarize the previous text and introduce the following text, and then formally explain cultivating faith. This is the first part. The previous explanation section widely explained the Mahayana, now I want to widely explain the meaning of arousing faith.
Treatise: Is
中依未至修行信心 釋曰。次正顯。于中有三。初就人標意。次約法廣辨。後防退方便。此初也。此言未入正定眾生。亦是大乘不定聚人。然不定聚有其二種。一者信滿。即是勝人。不可退者。二信未滿。即是劣人可退之者。如信成就發心不定聚眾生者。即是勝人。信滿足者。為彼分別發心之相。令發三心入正定位。今此修行信心分者。為彼劣人可退者說。今其修行四信五行。決其信心而得成就。修信滿已還依信成三種發心次第進入。所為雖別。所趣是同。
論。何等信心至云何修行 釋曰。下約法辨。于中有二。先發二問。后還兩答。此初也。
論。略說信心有四種 釋曰。下答有二。先答信心。后明修行。信中有二。初標后釋。此初也。四中初一信得佛因。真如佛性是佛因故。次信由因當得佛果。謂佛功德因性成故。次即信有得佛之行。由法寶行當成佛故。后即信有起行之人。即由僧寶行二利故。
論。云何為四至真如法故 釋曰。下顯四信。即分為四。此初信有得佛因也。其四文中各有二相。初即標其四所信勝德。後起勝行而為愿求。信根本者。所信德也。真如之理是諸法本。諸佛所師。諸佛所歸。眾行之源。故云根本。樂念已下正明信相。知此真如為諸法源。樂念觀察。名信根本。
【現代漢語翻譯】 現代漢語譯本： 《中依未至修行信心》釋：接下來正式闡述。其中有三部分。首先從人的角度標明意義，其次依據法廣泛辨析，最後防止退轉提供方便。這是第一部分。這裡所說的未進入正定（Samadhi）的眾生，也是大乘不定聚的人。然而不定聚有兩種：一種是信心圓滿，是殊勝之人，不會退轉；另一種是信心未滿，是較差之人，可能退轉。如信心成就、發心堅定的不定聚眾生，就是殊勝之人。信心滿足的人，為他們分別闡述發心的相狀，令其發起三種心進入正定之位。現在這部《修行信心分》，是為那些較差、可能退轉的人說的。現在修行四信五行，堅定他們的信心而得以成就。修信圓滿后，仍然依據信成就的三種發心次第進入。所為雖然不同，所趨向的目標是相同的。
論：什麼是信心？如何修行？釋：下面依據法辨析。其中有兩部分。先提出兩個問題，然後分別回答。這是第一部分。
論：簡略地說，信心有四種。釋：下面回答問題，分為兩部分。先回答信心，后說明修行。信心中有兩部分。先標明，后解釋。這是第一部分。四種信心中的第一種是相信能獲得佛的因，真如（Tathata）佛性是成佛的因。其次是相信由因當能獲得佛果，即佛的功德因性成就。再次是相信有獲得佛的行，由法寶的修行當能成佛。最後是相信有發起修行的人，即由僧寶修行二利（自利利他）。
論：什麼是四種信心？乃至真如法故。釋：下面闡述四種信心，分為四部分。這是第一種信心，相信能獲得佛的因。這四段文字中各有兩種相狀。首先標明四種所信的殊勝功德，然後發起殊勝的修行作為愿求。信根本者，是所信的功德。真如的道理是諸法的根本，是諸佛的老師，是諸佛所歸宿的地方，是眾行的源泉，所以說是根本。樂念以下正式說明信的相狀。瞭解這真如是諸法的源泉，喜好思念觀察，名為信根本。
【English Translation】 English version: Commentary on 'Relying on Non-Attainment to Cultivate Faith': Next, it is formally explained. There are three parts to this. First, it indicates the meaning from the perspective of the person; second, it extensively analyzes based on the Dharma; and third, it provides convenience for preventing regression. This is the first part. The beings mentioned here who have not entered Samadhi (正定) are also those of the uncertain group (不定聚) in Mahayana. However, there are two types of uncertain groups: one is those whose faith is complete, who are superior people and will not regress; the other is those whose faith is incomplete, who are inferior people and may regress. For example, those of the uncertain group who have accomplished faith and firmly resolved their minds are superior people. For those whose faith is complete, the characteristics of generating the mind are separately explained, so that they may generate the three minds and enter the position of Samadhi. This 'Cultivating Faith' section is for those inferior people who may regress. Now, cultivating the four faiths and five practices solidifies their faith and allows them to achieve accomplishment. After cultivating faith to completion, they still enter according to the order of the three minds generated by the accomplishment of faith. Although the means are different, the goal they are heading towards is the same.
Treatise: What is faith? How to cultivate? Commentary: Below, it analyzes based on the Dharma. There are two parts to this. First, it raises two questions, and then answers them separately. This is the first part.
Treatise: Briefly speaking, there are four kinds of faith. Commentary: Below, it answers the questions, divided into two parts. First, it answers about faith, and then explains cultivation. There are two parts to faith. First, it indicates, and then explains. This is the first part. The first of the four faiths is to believe in obtaining the cause of Buddhahood, as the Tathata (真如) Buddha-nature is the cause of becoming a Buddha. Second, it is to believe that one will obtain the fruit of Buddhahood from the cause, that is, the merit of the Buddha's causal nature is accomplished. Third, it is to believe that there is the practice of obtaining Buddhahood, as the practice of the Dharma Jewel will lead to becoming a Buddha. Finally, it is to believe that there are people who initiate practice, that is, the Sangha Jewel practices benefiting oneself and others (自利利他).
Treatise: What are the four kinds of faith? Up to 'because of the True Thusness Dharma'. Commentary: Below, it explains the four kinds of faith, divided into four parts. This is the first kind of faith, believing in obtaining the cause of Buddhahood. Each of these four sections has two aspects. First, it indicates the superior virtues of the four things believed in, and then initiates superior practice as a vow. 'Believing in the root' is the virtue that is believed in. The principle of True Thusness (真如) is the root of all dharmas, the teacher of all Buddhas, the place where all Buddhas return, and the source of all practices, so it is called the root. 'Joyfully contemplating' and below formally explain the aspect of faith. Understanding that this True Thusness is the source of all dharmas, joyfully thinking and contemplating is called 'believing in the root'.
論。二者信佛至一切智故 釋曰。果由因成。次明佛寶無量功德者。所信德也。諸力無畏不共法等。是為諸佛之功德也。常念已下後起愿求。由信有德起二愿求。常念等者。於他愿求。發起等者。愿求自得。
論。三者信法至波羅蜜故 釋曰。佛依法成故。次明也。法有四種。教理行果。今此即顯信行法也。由依行勝得佛果故。依教悟理行方成故。故有行法則具餘三。又復前二已信理果。信理果者。已成信教。是故此中但信行法。有大利益者。顯所信德。益有四種。一能潤益。若修六度潤六弊故。二能成益。菩提之果緣此成故。三能攝益。自益益他離小果故。四無盡益。現八相永無盡故。常樂等者。起愿相也。既信有益常樂修也。
論。四者信僧至如實行故 釋曰。法藉人弘故次明也。能正等者。即所信德。常樂已下顯愿求心。常樂等者。求能行者。求學識者。愿求自行。又由信有利他故。常樂親近。由信有自利故。學如實行。又信二利故常親近。常樂親近者求學如實行。依說而行名如實行。亦兼二利名如實行。二行稱真名如實行。求學此行。是故親近諸菩薩眾。非二乘也。
論。修行有五門能成此信 釋曰。下答修行。于中有三。初舉數標意。次依數列名。后依門別解。此初也。前雖學起四之
【現代漢語翻譯】 現代漢語譯本： 論：第二，因為信佛能達到一切智慧（sarvajna）的緣故。 釋曰：果由因成。接下來闡明佛寶無量的功德，這是所信仰的功德。諸力（bala）、無畏（vaisaradya）、不共法（avenikadharma）等，是諸佛的功德。『常念』以下是後起的愿求。因為相信有功德，所以生起兩種愿求。『常念』等，是對他人的愿求；『發起』等，是愿求自己獲得。
論：第三，因為信法能達到波羅蜜（paramita）的緣故。 釋曰：佛依從法而成，所以接下來闡明法。法有四種：教、理、行、果。這裡顯明的是信行法。因為依靠殊勝的修行才能得到佛果。依靠教法才能領悟真理，修行才能成就。所以有了行法就具備了其餘三種。而且前面兩種已經相信了理和果。相信理和果，就已經成就了信教。因此這裡只信行法。『有大利益』，顯示所信的功德。利益有四種：一、能潤益，如果修習六度（sat paramita）就能潤澤六種弊端；二、能成益，菩提（bodhi）之果依靠這個成就；三、能攝益，自利利他，遠離小乘果位；四、無盡益，示現八相成道，永遠沒有窮盡。『常樂』等，是生起願望的相貌。既然相信有利益，就應當常常喜樂地修習。
論：第四，因為信僧能如實修行（yathabhutam pratipatti）的緣故。 釋曰：法依靠人來弘揚，所以接下來闡明僧。『能正』等，就是所信仰的功德。『常樂』以下顯示愿求的心。『常樂』等，是尋求能夠修行的人，尋求有學識的人，愿求自己修行。又因為相信有利他，所以常常喜樂地親近。因為相信有自利，所以學習如實修行。又相信二利，所以常常親近。『常樂親近』，是尋求學習如實修行。依照所說的去修行，叫做如實修行。也兼顧二利，叫做如實修行。二種修行與真理相符，叫做如實修行。尋求學習這種修行，所以親近諸菩薩眾，而不是二乘人。
論：修行有五門能夠成就這種信心。 釋曰：下面回答修行。其中有三部分：首先舉出數目，標明意義；其次按照數列出名稱；最後按照門類分別解釋。這是第一部分。前面雖然學習生起四種……
【English Translation】 English version: Treatise: Second, because believing in the Buddha leads to all-wisdom (sarvajna). Explanation: Results arise from causes. Next, it elucidates the immeasurable merits of the Buddha Jewel, which are the merits of what is believed. The powers (bala), fearlessnesses (vaisaradya), non-common qualities (avenikadharma), etc., are the merits of all Buddhas. 'Constant mindfulness' and below are subsequent aspirations. Because of believing in merits, two aspirations arise. 'Constant mindfulness' etc., are aspirations for others; 'arising' etc., are aspirations for oneself to attain.
Treatise: Third, because believing in the Dharma leads to the perfections (paramita). Explanation: Buddhas are accomplished by relying on the Dharma, so it is explained next. There are four types of Dharma: teaching, principle, practice, and result. Here, it manifests belief in the Dharma of practice. Because one attains the Buddha fruit by relying on superior practice. One can awaken to the principle by relying on the teaching, and practice can then be accomplished. Therefore, having the Dharma of practice encompasses the other three. Moreover, the previous two have already believed in principle and result. Believing in principle and result has already accomplished believing in the teaching. Therefore, here one only believes in the Dharma of practice. 'Having great benefit' reveals the merit of what is believed. There are four types of benefit: first, the ability to moisten and benefit; if one cultivates the six perfections (sat paramita), one can moisten the six faults. Second, the ability to accomplish benefit; the fruit of Bodhi (bodhi) is accomplished by relying on this. Third, the ability to gather benefit; benefiting oneself and others, departing from the small vehicle fruit. Fourth, inexhaustible benefit; manifesting the eight aspects of enlightenment, never ending. 'Constant joy' etc., are the appearances of arising aspirations. Since one believes there is benefit, one should constantly and joyfully cultivate.
Treatise: Fourth, because believing in the Sangha leads to practicing according to reality (yathabhutam pratipatti). Explanation: The Dharma relies on people to propagate it, so the Sangha is explained next. 'Being able to correct' etc., is the merit of what is believed. 'Constant joy' and below reveal the mind of aspiration. 'Constant joy' etc., is seeking those who are able to practice, seeking those who have knowledge, aspiring for oneself to practice. Moreover, because one believes in benefiting others, one constantly and joyfully draws near. Because one believes in benefiting oneself, one learns to practice according to reality. Moreover, believing in the two benefits, one constantly draws near. 'Constant joy in drawing near' is seeking to learn to practice according to reality. Practicing according to what is said is called practicing according to reality. Also encompassing the two benefits is called practicing according to reality. The two practices conforming to truth are called practicing according to reality. Seeking to learn this practice, therefore one draws near to all the Bodhisattvas, not the two vehicles.
Treatise: There are five doors of practice that can accomplish this faith. Explanation: Below answers about practice. There are three parts within it: first, listing the numbers and marking the meaning; second, listing the names according to the sequence; and third, explaining separately according to the doors. This is the first part. Although the previous learning arises four types of...
壞信。若無行成即信不堅。不堅之信遇緣便退。故修五行以成四信。
論。云何為五至止觀門 釋曰。此依數列名也。以諸菩薩定惠雙修止觀齊運二不相離故。合二度為第五門。
論。云何修行至菩提故 釋曰。次下依門別釋。于中有二。初略明前四。后廣釋止觀。前中又二。初別明行。后總明除障。別中顯其四種修行。即分為四。此初也。文中初明三種施相。為修正因離不行過。不應貪求名利恭敬勤如實行離倒行過。唯念自利利他等者。后示正道離懈行過。故新論言。亦不貪著世間果等。初財施中隨力施者。量分而常行。非頓修便止。以自舍慳貪令彼歡喜者。此明財施之所謂也。若爾何故瑜伽論說。唯有安樂而無利益。或二俱無皆不應施故。發菩提心說不施五種益。彼約近益。此據遠益。此但勤行彼令觀察故。此彼論亦不相違。論無畏施中。隨己堪任施無畏者。過分行之即生惱故。此及法施亦有應施木應施義。廣如瑜伽。
論。云何修行至起過罪故 釋曰。此中則顯三種戒相。所謂不殺不盜等者。此依在家顯攝律儀戒制。彼在家人多不律儀故。故新本顯言在家菩薩等。于中顯離身語意三。隨其過重。所起十惡身三語四。其文可見。意三惡者。準諸經論說。根本惑貪嗔邪見。而今此中兼舉隨惑故。
【現代漢語翻譯】 現代漢語譯本：壞的信心。如果沒有行動來促成，那麼信心就不堅定。不堅定的信心遇到因緣就會退失。所以要修習五種行為來成就四種信心。
論：什麼是五至止觀門？釋曰：這是按照數列來命名的。因為諸位菩薩禪定和智慧雙修，止和觀同時執行，二者不可分離。所以將禪定和智慧兩種法門合為第五門。
論：如何修行才能到達菩提？釋曰：下面按照各個法門分別解釋。其中分為兩部分。首先簡略地說明前四種，然後詳細地解釋止觀。在前面的部分又分為兩部分。首先分別說明修行，然後總的說明去除障礙。在分別說明修行中，顯示了四種修行。即分為四部分。這是第一部分。文中首先說明三種佈施的相狀。爲了修正因，遠離不行動的過失。不應該貪求名利恭敬，勤奮地如實修行，遠離顛倒修行的過失。唯獨想著自利利他等等。後面指示正道，遠離懈怠修行的過失。所以新論說：也不貪著世間的果報等等。最初的財佈施中，隨自己的能力佈施。按照自己的能力來分配，並且經常實行。不是一下子就停止。用自己捨棄慳吝貪婪來讓別人歡喜。這是說明財佈施的含義。如果這樣，為什麼《瑜伽師地論》說：只有安樂而沒有利益，或者兩者都沒有，都不應該佈施呢？發起菩提心說不佈施五種利益。那是根據近期的利益來說的。這是根據長遠的利益來說的。這只是勤奮地實行，那是讓人觀察。所以這兩個論點並不互相違背。《論》中無畏佈施中。隨著自己能夠勝任的程度來施與無畏。超過自己能力範圍的實行就會產生煩惱。這和法佈施也有應該施與和不應該施與的意義。詳細的可以參考《瑜伽師地論》。
論：如何修行會導致產生過失和罪過？釋曰：這裡顯示了三種戒的相狀。所謂不殺生、不偷盜等等。這是根據在家居士來顯示攝律儀戒的戒條。因為在家居士大多不守戒律。所以新本特別說明是在家菩薩等等。其中顯示了遠離身、語、意三種惡業。隨著過失的輕重。所產生的十惡業中，身有三種，語有四種。這些內容在經文中都可以看到。意的三種惡業。根據各種經論所說。根本的煩惱是貪、嗔、邪見。而現在這裡兼舉了隨煩惱。
【English Translation】 English version: Bad faith. If there is no action to bring it about, then the faith is not firm. Unstable faith will be lost when it encounters conditions. Therefore, cultivate the five practices to achieve the four faiths.
Treatise: What are the Five Gates to Cessation and Contemplation (zhi guan men)? Explanation: This is named according to the sequence. Because all Bodhisattvas cultivate both Samatha (cessation) and Vipassana (contemplation), and cessation and contemplation operate simultaneously and are inseparable. Therefore, the two perfections are combined into the fifth gate.
Treatise: How does one cultivate to reach Bodhi (enlightenment)? Explanation: The following explains each gate separately. It is divided into two parts. First, briefly explain the first four, and then explain cessation and contemplation in detail. The first part is further divided into two parts. First, explain the practice separately, and then explain the removal of obstacles in general. In the separate explanation of practice, the four types of practice are shown. That is, it is divided into four parts. This is the first part. The text first explains the three aspects of giving (dana). In order to correct the cause, stay away from the fault of inaction. One should not greedily seek fame, profit, respect, and diligently practice as it is, and stay away from the fault of inverted practice. Only think of benefiting oneself and others, etc. The following shows the right path, away from the fault of lazy practice. Therefore, the new treatise says: Also, do not be greedy for worldly fruits, etc. In the initial giving of wealth, give according to one's ability. Allocate according to one's ability and practice regularly. Do not stop after practicing once. Use one's own renunciation of stinginess and greed to make others happy. This explains the meaning of giving wealth. If so, why does the Yogacarabhumi-sastra say: There is only happiness and no benefit, or neither, and one should not give? Generating Bodhicitta (the mind of enlightenment) says not to give five kinds of benefits. That is according to the recent benefits. This is according to the long-term benefits. This is just diligent practice, and that is to let people observe. Therefore, these two arguments do not contradict each other. In the Treatise on giving fearlessness. Give fearlessness to the extent that one can handle it. Practicing beyond one's ability will cause trouble. This and the giving of Dharma also have the meaning of what should be given and what should not be given. For details, refer to the Yogacarabhumi-sastra.
Treatise: How does practice lead to faults and sins? Explanation: This shows the aspects of the three precepts. The so-called not killing, not stealing, etc. This is based on lay practitioners to show the precepts of restraining precepts. Because most lay practitioners do not observe the precepts. Therefore, the new version specifically states that it is lay Bodhisattvas, etc. It shows the separation from the three evil deeds of body, speech, and mind. According to the severity of the fault. Among the ten evil deeds that arise, there are three for the body and four for speech. These contents can be seen in the scriptures. The three evil deeds of the mind. According to various scriptures and treatises. The fundamental afflictions are greed, hatred, and wrong views. And now this includes the secondary afflictions.
說貪嫉欺詐等數。不耐他榮妒忌名嫉。是意一分亦屬嗔。言欺詐者。即是誑也。詐現有德邪命名誑矯。取他意口過名諂。此皆貪分故屬貪攝。故雖別舉即貪嗔也。撥無因果惡惠名邪。于邪心境推求名見。不起此等名攝律儀戒義。出家者亦應等者。此依出家明攝善法戒。以出家人已攝律儀修善緣。今偏約而勸。離憒鬧者。增煩惱故。未得不求名之少欲。已得不貪名為知足。言頭陀者。正名杜多。此翻洗濯。或譯斗藪。亦翻搖動。各如經論。乃至小罪等者。此則明守護戒之心。突吉羅罪。如忉利天日月歲數八百萬歲。受地獄苦故。于小罪而須深怖。不可輕戒。而重受也。崇重賢善名之為慚。輕拒過惡名之為愧。通以羞恥過罪為相。悔謂惡作惡所作業追悔為性。則是懺悔之因起也。當護已下顯攝眾生戒。以大悲故。豈復令他妄起過累。
論。云何修行至等法故 釋曰。此中則顯二種忍相。所謂等者。耐怨皆即忍。亦當等者。安受苦忍。財榮潤己名利。損耗侵陵謂衰。逾過兇毀名毀。越德而贊謂譽。稱德而嘆名稱。據過而說為譏。逼迫侵形名苦。調身暢意名樂。或復中間譭譽稱譏。約其現對不現對說。此違順境。亦名八風。能動八人妄生喜怒。菩薩若能諦察真理。達法皆空住平等觀。縱遇他惱無壞根。心雖遇八風。其心
【現代漢語翻譯】 現代漢語譯本： 關於貪婪、嫉妒、欺詐等的討論。無法忍受他人榮耀，嫉妒被稱為『嫉』（jealousy）。這種心態的一部分也屬於嗔恨（anger）。 說到欺詐，就是欺騙。虛假地表現出有德行，被稱為『誑』（deceit）。矯飾言行以迎合他人意圖，被稱為『諂』（flattery）。這些都屬於貪婪的範疇，因此被歸為貪婪。所以，即使單獨列出，也屬於貪婪和嗔恨。 否定因果報應的邪惡智慧被稱為『邪』（wrong views）。對於邪惡的心境進行推求，被稱為『見』（views）。不產生這些邪念，被稱為『攝律儀戒』（discipline of restraint）。 『出家者也應如此』，這是依據出家人的身份來說明『攝善法戒』（discipline of good dharmas）。因為出家人已經受持攝律儀戒，修習善緣，現在特別針對這一點進行勸誡。遠離喧囂，是因為會增加煩惱。 未得到時不追求名利的少欲，已經得到時不貪戀名利，被稱為知足。 說到『頭陀』（dhūta），正確的名稱是『杜多』，翻譯為『洗濯』（washing away）。或者翻譯為『斗藪』，也翻譯為『搖動』（shaking off）。各種說法都依據不同的經典和論著。『乃至小罪等』，這是說明守護戒律的心。突吉羅罪（duṣkṛta），就像忉利天（Trāyastriṃśa）的日月歲數八百萬歲一樣，會遭受地獄之苦，所以對於小罪也需要深深地恐懼，不可輕視戒律，而加重受苦。 崇尚賢能善良，被稱為『慚』（shame）。輕視和拒絕過錯罪惡，被稱為『愧』（remorse）。總的來說，以羞恥過錯罪惡為特徵。 『悔』（repentance）是指對於已經做過的惡行和所造的惡業，追悔為本性，這是懺悔的起因。 『當護已下』，顯示的是『攝眾生戒』（discipline of benefiting beings）。因為大慈悲心的緣故，怎麼能讓眾生無端地產生過錯和罪業呢？ 論：『如何修行才能達到平等之法？』 釋：這裡顯示了兩種忍辱的相。所謂『等』，就是忍耐怨恨，這都是忍辱。『亦當等』，就是安然接受苦難的忍辱。財富和榮耀滋潤自己被稱為『利』（gain），損失和侵犯被稱為『衰』（loss），超過限度的兇惡譭謗被稱為『毀』（dishonor），超越實際的讚美被稱為『譽』（honor），符合實際的讚歎被稱為『稱』（praise），根據過失而說被稱為『譏』（censure），逼迫和侵犯身體被稱為『苦』（suffering），調和身心使之舒暢被稱為『樂』（pleasure）。或者中間穿插譭譽稱譏，根據是否當面而說。這些違逆和順境，也稱為『八風』（eight winds），能夠動搖凡夫，妄生喜怒。菩薩如果能夠諦察真理，通達諸法皆空，安住于平等觀，即使遇到他人的惱害，也不會破壞根本。心即使遇到八風，其心...
【English Translation】 English version: Discussions on greed, jealousy, deceit, etc. Being unable to bear the glory of others, jealousy is called 'jealousy'. A portion of this mentality also belongs to anger. Speaking of deceit, it is deception. Falsely presenting oneself as virtuous is called 'deceit'. Adorning speech and behavior to cater to others' intentions is called 'flattery'. These all belong to the category of greed, and are therefore classified as greed. So, even if listed separately, they belong to greed and anger. Evil wisdom that denies cause and effect is called 'wrong views'. Deliberating on evil states of mind is called 'views'. Not generating these evil thoughts is called 'discipline of restraint'. 'Monastics should also be like this'; this is based on the identity of monastics to explain 'discipline of good dharmas'. Because monastics have already received the discipline of restraint and cultivate good conditions, now they are specifically advised on this point. Staying away from noise is because it increases afflictions. Having few desires, not pursuing fame and profit when they are not obtained, and not being greedy for fame and profit when they are obtained, is called contentment. Speaking of 'dhūta', the correct name is '杜多' (dhūta), translated as 'washing away'. Or translated as '斗藪', also translated as 'shaking off'. Various statements are based on different scriptures and treatises. 'Even small sins, etc.'; this explains the mind of guarding precepts. A duṣkṛta sin, like the eight million years of the sun, moon, and years of the Trāyastriṃśa heaven, will suffer the pain of hell, so one needs to deeply fear even small sins, and one must not despise the precepts and increase suffering. Respecting the virtuous and good is called 'shame'. Despising and rejecting faults and evils is called 'remorse'. In general, it is characterized by shame for faults and evils. 'Repentance' refers to regretting the evil deeds and evil karma that have been done, and taking regret as its nature, which is the cause of repentance. '當護已下' shows the 'discipline of benefiting beings'. Because of great compassion, how can one allow sentient beings to generate faults and sins for no reason? Treatise: 'How does one cultivate to attain the Dharma of equality?' Explanation: Here, two aspects of forbearance are shown. The so-called 'equality' is to endure resentment, which is all forbearance. 'Also should be equal' is the forbearance of peacefully accepting suffering. Wealth and glory nourishing oneself is called 'gain', loss and violation is called 'loss', excessive and fierce slander is called 'dishonor', praise beyond reality is called 'honor', praise that matches reality is called 'praise', speaking according to faults is called 'censure', forcing and violating the body is called 'suffering', harmonizing the body and mind to make them comfortable is called 'pleasure'. Or interspersed with honor and dishonor, praise and censure, according to whether it is face-to-face or not. These adverse and favorable circumstances are also called the 'eight winds', which can shake ordinary people and cause them to generate joy and anger. If a Bodhisattva can discern the truth, understand that all dharmas are empty, and abide in the view of equality, even if they encounter harm from others, it will not destroy the root. Even if the mind encounters the eight winds, its mind...
不動。既由諦察二忍方成故。雖文闕而意有也。故新論具三忍。文云。見惡不嫌遭苦能忍。常樂觀察甚深句義。
論。云何修行至速離眾苦 釋曰。此中亦顯三種精進。於法等者。被甲精進。如世被甲不退戰事。由此即能起大悲智。堅而不弱怯。強而不弱。當念已下攝善精進。由念過去虛苦無益故。能精勤攝善法也。自利等者。利樂精進。由觀自苦他苦亦然故。勤精進速離苦也。
論。複次若人至眾多障礙 釋曰。次下第二除方便。于中有二。先障后治。此初也。若人雖修信心等者。此舉內因之業障也。言重罪者。即犯四重。惡業障者。即五逆罪。由此二種罪惡因故。故修行時諸障皆起。如涅槃等諸經所說。魔邪病苦所惱等者。即惑障礙之根障也。世間事務所牽等者。即舉纏縛之惑障也。有如是等者。總舉諸障顯眾多也。
論。是故應當至增長故 釋曰。此明除障之法也。文中總別顯離諸障。是故應當等者。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。誠心懺悔等者。即是別除四障之法。四障者何。一諸惡業障懺悔除滅。二謗正法障勸請除滅。三嫉妒他勝隨喜對治。四樂著三有迴向對治。依金光明說除五障。一者為除破戒罪故。須行行懺悔。二
【現代漢語翻譯】 現代漢語譯本 不動。因為是由諦察二忍才能成就的。雖然文字上缺失，但意思卻存在。所以新論具備三忍。文中說：『見到惡行不厭惡，遭遇苦難能夠忍受，常常快樂地觀察甚深的句義。』 論：『如何修行才能最快地脫離眾苦？』釋：這裡也顯示了三種精進。『於法等者』，是被甲精進。如同世人披上鎧甲不退卻地戰鬥。由此就能生起大悲智，堅定而不軟弱怯懦，強大而不衰弱。『當念已下』，是攝善精進。因為憶念過去虛妄的痛苦沒有益處，所以能夠精勤地攝取善法。『自利等者』，是利樂精進。因為觀察到自己痛苦，他人也一樣痛苦，所以勤奮精進，快速脫離痛苦。 論：『再次，如果有人遇到眾多障礙……』釋：下面第二部分是去除障礙的方法。其中有兩部分，先說障礙，后說對治。這是開始。『若人雖修信心等者』，這是舉出內在原因的業障。『言重罪者』，就是犯了四重罪。『惡業障者』，就是五逆罪。因為這兩種罪惡的原因，所以在修行時各種障礙都會生起，如《涅槃經》等經所說。『魔邪病苦所惱等者』，就是迷惑障礙的根本障礙。『世間事務所牽等者』，就是舉出纏縛的迷惑障礙。『有如是等者』，總括各種障礙，顯示其眾多。 論：『是故應當……乃至增長故』釋：這說明了去除障礙的方法。文中總括和分別地顯示了脫離各種障礙的方法。『是故應當等者』，這總括地說明了去除障礙的方便。如同人欠債，依附於國王，那麼對於債主就無可奈何。如此修行人禮拜諸佛，受到諸佛的護佑，能夠脫離各種障礙。『誠心懺悔等者』，這是分別去除四種障礙的方法。四種障礙是什麼？一是諸惡業障，通過懺悔來消除。二是誹謗正法障，通過勸請來消除。三是嫉妒他人殊勝，用隨喜來對治。四是樂著三有，用迴向來對治。依據《金光明經》所說，去除五種障礙。一是為去除破戒罪，必須實行懺悔。
【English Translation】 English version Immovable. Because it is formed by the two 'tolerances' of 'truth discernment'. Although the text is missing, the meaning is present. Therefore, the new treatise possesses three 'tolerances'. The text says: 'Seeing evil deeds without aversion, enduring suffering, and constantly joyfully observing profound meanings.' Treatise: 'How can one cultivate to quickly escape from all suffering?' Explanation: Here also are shown three kinds of diligence. 'Regarding the Dharma, etc.,' is 'armored diligence'. Like a person wearing armor and not retreating in battle. From this, one can generate great compassion and wisdom, being firm and not weak or timid, strong and not feeble. 'From mindfulness onwards' is 'gathering good diligence'. Because remembering past vain suffering is useless, one can diligently gather good dharmas. 'Self-benefit, etc.,' is 'benefiting joy diligence'. Because one observes that one's own suffering is the same as others' suffering, one diligently strives to quickly escape from suffering. Treatise: 'Furthermore, if a person encounters many obstacles...' Explanation: The second part below is the method of removing obstacles. There are two parts, first the obstacles, then the remedies. This is the beginning. 'If a person cultivates faith, etc.,' this cites the karmic obstacles of internal causes. 'Speaking of heavy sins' means committing the four major offenses. 'Evil karmic obstacles' means the five rebellious acts. Because of these two kinds of sinful causes, various obstacles arise during cultivation, as stated in the Nirvana Sutra and other scriptures. 'Troubled by demons, evil, sickness, and suffering, etc.,' this is the root obstacle of delusion. 'Entangled by worldly affairs, etc.,' this cites the delusive obstacles of entanglement. 'Having such things, etc.,' this summarizes various obstacles, showing their multitude. Treatise: 'Therefore, one should... until growth.' Explanation: This explains the method of removing obstacles. The text shows both generally and specifically the methods of escaping from various obstacles. 'Therefore, one should, etc.,' this generally explains the means of removing obstacles. Just as a person who owes debts relies on the king, then the creditors can do nothing to them. Thus, a practitioner who prostrates to the Buddhas, protected by the Buddhas, can escape from various obstacles. 'Sincerely repent, etc.,' this is the method of separately removing the four obstacles. What are the four obstacles? First, the obstacles of all evil karma, which are eliminated through repentance. Second, the obstacle of slandering the true Dharma, which is eliminated through exhortation. Third, jealousy of others' superiority, which is counteracted with rejoicing. Fourth, attachment to the three realms, which is counteracted with dedication. According to the Suvarnaprabhasa Sutra, five obstacles are removed. First, in order to remove the sin of breaking precepts, one must practice repentance.
者為除謗法罪故。故須勸請。三者為除嫉妒罪故。須行隨喜。四者為除輕劣心罪。須行迴向。五者為除懈怠罪故。須行發願。此無第五發愿方便。新論即有。故彼文云。發大誓願無有休息。若爾前障亦應有五答。前雖三障廣通因果。此中五謂略唯惑業。由惑業因感彼報障。因妄果妄。但惑業耳。得免諸障善根增長者。此結方便。免障生善。由前總別除障方便。非直能除一切障礙。而亦能生諸善根也。
論。云何修行止觀門 釋曰。下明止觀。于中有二。初問起。后釋相。此初也。
論。所言止者至觀義故 釋曰。次下釋相。于中亦二。初略明。后廣顯。略中有二。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。以境但從分別心生。今息妄心。則無境界。無所分別故名為止。故新論云。息滅一切戲論境界。是止義。分別因緣生滅相者。觀察因緣生滅之相。發生妙智了知苦等非可樂等。故名為觀。故新論云。明見因果生滅之相。是觀義。如瑜伽論菩薩地云。此中菩薩。即于諸法無所分別。當知名止。若於諸法勝義理趣。及諸無量安立理趣。世俗妙智。當知名觀。隨順奢摩他觀義等者。梵云奢摩他。此翻云止。毗缽舍那。此譯為觀。然新論中既無此言譯。此論主加此文為顯止觀。是所隨順
【現代漢語翻譯】 現代漢語譯本：第一，爲了消除誹謗佛法的罪過，所以需要勸請（勸請佛菩薩住世說法）。第二，爲了消除嫉妒的罪過，需要隨喜（隨喜他人的功德）。第三，爲了消除輕視懈怠的罪過，需要回向（將功德迴向給眾生）。第四，爲了消除輕慢的心，需要回向。第五，爲了消除懈怠的罪過，需要發願（立下誓願）。這裡沒有第五種發願的方法，但在《新論》中有，所以那裡的經文說：『發廣大誓願，永不停止。』如果這樣，那麼前面的障礙也應該有五種消除方法。回答是：前面的三種障礙廣泛地包括了因和果，而這裡的五種是指略說的迷惑和業。由迷惑和業的因，感得那樣的果報障礙。因為妄想，所以果也是妄想，只有迷惑和業。『得免諸障善根增長』，這是總結方便，免除障礙，產生善根。通過前面總的和別的消除障礙的方法，不僅能夠消除一切障礙，而且也能夠產生各種善根。
論：『如何修行止觀門？』釋：下面說明止觀，其中有兩部分。第一是提問，第二是解釋相。這是第一部分。
論：『所言止者，至觀義故。』釋：接下來解釋相，其中也有兩部分。第一是簡略地說明，第二是廣泛地顯示。簡略的說明中有兩部分。先舉出個別的修習來表明隨順，后舉出雙運來解釋隨順的意義。這是第一部分。『謂止一切境界相者』，因為境界只是從分別心中產生，現在止息妄心，就沒有境界。沒有分別，所以叫做止。所以《新論》說：『息滅一切戲論境界，是止的意義。』『分別因緣生滅相者』，觀察因緣生滅的相，發生妙智，了知苦等不是可樂的等。所以叫做觀。所以《新論》說：『明見因果生滅之相，是觀的意義。』如《瑜伽論·菩薩地》說：『這裡面的菩薩，對於諸法沒有分別，應當知道這是止。如果對於諸法的勝義理趣，以及各種無量的安立理趣，世俗妙智，應當知道這是觀。』『隨順奢摩他（止）觀義等者』，梵語奢摩他，這裡翻譯為止。毗缽舍那（觀），這裡翻譯為觀。然而《新論》中既然沒有這些翻譯，這位論主加上這段文字是爲了顯示止觀是所隨順的。
【English Translation】 English version: The first is to eliminate the sin of slandering the Dharma, so it is necessary to exhort and invite (to exhort and invite the Buddhas and Bodhisattvas to dwell in the world and speak the Dharma). The second is to eliminate the sin of jealousy, so it is necessary to rejoice (to rejoice in the merits of others). The third is to eliminate the sin of despising laziness, so it is necessary to dedicate (to dedicate the merits to all sentient beings). Fourth, to eliminate the mind of contempt, it is necessary to dedicate. Fifth, to eliminate the sin of laziness, it is necessary to make vows (to make great vows). There is no fifth method of making vows here, but it is in the 'New Treatise', so the scripture there says: 'Make great vows and never stop.' If so, then the previous obstacles should also have five methods of elimination. The answer is: the previous three obstacles broadly include cause and effect, while the five here refer to the briefly stated delusion and karma. From the cause of delusion and karma, one feels such karmic obstacles. Because of delusion, the result is also delusion, only delusion and karma. 'Gaining freedom from all obstacles and increasing good roots', this is the summary of the expedient, eliminating obstacles and generating good roots. Through the previous general and separate methods of eliminating obstacles, not only can all obstacles be eliminated, but also various good roots can be generated.
Treatise: 'How to cultivate the Samatha-Vipassana (止觀) gate?' Explanation: Below explains Samatha-Vipassana, which has two parts. The first is the question, and the second is the explanation of the characteristics. This is the first part.
Treatise: 'What is meant by Samatha (止), to the meaning of Vipassana (觀).' Explanation: Next, explain the characteristics, which also has two parts. The first is a brief explanation, and the second is a broad display. The brief explanation has two parts. First, give individual practices to show compliance, and then give dual cultivation to explain the meaning of compliance. This is the first part. 'That is, stopping all aspects of the realm', because the realm only arises from the discriminating mind, now stopping the deluded mind, there is no realm. There is no discrimination, so it is called Samatha (止). So the 'New Treatise' says: 'Extinguishing all playful realms is the meaning of Samatha (止).' 'Discriminating the aspects of arising and ceasing due to conditions', observing the aspects of arising and ceasing due to conditions, generating wonderful wisdom, understanding that suffering etc. are not pleasurable etc. So it is called Vipassana (觀). So the 'New Treatise' says: 'Clearly seeing the aspects of arising and ceasing of cause and effect is the meaning of Vipassana (觀).' As the 'Yogacarabhumi-sastra (瑜伽論) Bodhisattva-bhumi (菩薩地)' says: 'The Bodhisattva (菩薩) here, for all dharmas (法) has no discrimination, it should be known that this is Samatha (止). If for the ultimate meaning of all dharmas (法), as well as various immeasurable established meanings, worldly wonderful wisdom, it should be known that this is Vipassana (觀).' 'Complying with Samatha (奢摩他,止) Vipassana (毗缽舍那,觀) meaning etc.', the Sanskrit word Samatha (奢摩他) is translated here as Samatha (止). Vipassana (毗缽舍那) is translated here as Vipassana (觀). However, since these translations are not in the 'New Treatise', this author adds this passage to show that Samatha-Vipassana (止觀) is what is complied with.
二智方便。謂由修止止諸境相即成根本無分別智。由修觀行了生滅相即成后得無分別智。因相異故。止觀別名。果相同故是名為觀。即以此義釋論文者。此中能止境界相者。即是奢摩他。能順於觀義。分別因緣生滅相者。是毗缽舍那能順於觀義。為顯是義故置此言。有義。此說理必不然。與論隨順義相違故。下所隨順既是雙運故。今觀者非謂二智。又唯修止心沉沒等。如何能成根本智耶。若唯修觀心不止息。豈發后得無分別智。若不爾者。所成二智豈各互闕止觀因耶。若止境相即奢摩他。是能順於觀智義者。論應說言。是奢摩他隨順觀義。寧倒言耶。故知。此釋深為不可。應言止觀有其二種。一方便初別修者。二正止觀雙現前者。為別方便及正止觀。加此隨順奢摩他等。若此二種。皆就華言隨順止觀義隨順觀觀義。謂正止觀。而存梵言名奢摩他等。就其方便譯為華言併名為觀義。此中所顯以觀成止。前止一切境界相者。以覺惠觀破外塵相。是順奢摩正止之觀前觀因緣生滅相者。亦以覺惠觀察法相。是順舍那正觀之觀。若作此釋。文順義□。不爾何故隨順之言在於奢摩舍那之上。雖說止觀共相助成。此中且就□觀成說。初起乃是觀勝能故。有義。此說理亦未然。與諸論文義極相違故。論自明說。所言止者。謂止一切妄境
【現代漢語翻譯】 現代漢語譯本 二智方便。指的是通過修習止（Śamatha，止息諸境相），成就根本無分別智；通過修習觀（Vipaśyanā，觀察），了達生滅之相，成就后得無分別智。因為因相不同，所以止和觀有不同的名稱。因為果相同，所以都稱為觀。用這個意義來解釋論文的人認為：這裡能夠止息境界相的，就是奢摩他（Śamatha），能夠順應觀的意義；能夠分辨因緣生滅之相的，就是毗缽舍那（Vipaśyanā），能夠順應觀的意義。爲了彰顯這個意義，所以設定了這個說法。有人認為，這種說法必定不對，因為它與論文的隨順意義相違背。因為下面所說的隨順是雙運的緣故，所以現在的觀不是指二智。而且僅僅修習止，心陷入沉沒等狀態，如何能夠成就根本智呢？如果僅僅修習觀，心不能止息，怎麼能引發后得無分別智呢？如果不是這樣，那麼所成就的二智豈不是各自缺少止和觀的因嗎？如果止息境界相就是奢摩他（Śamatha），是能夠順應觀智的意義，那麼論文應該說：『是奢摩他（Śamatha）隨順觀義』，為什麼反而倒過來說呢？所以知道，這種解釋非常不可取。應該說止觀有兩種：一是方便初別修的，二是正止觀雙現的。爲了區分方便和正止觀，加上『隨順奢摩他（Śamatha）』等。如果這兩種，都是就華（指奢摩他、毗缽舍那）而言，隨順止觀義，隨順觀義，指的是正止觀。而保留梵語名稱奢摩他（Śamatha）等，就其方便來說，翻譯為華語都稱為觀義。這裡所顯示的是以觀成就止。前面止息一切境界相，是以覺慧觀破除外塵相，是順應奢摩他（Śamatha）正止之觀；前面觀察因緣生滅相，也是以覺慧觀察法相，是順應毗缽舍那（Vipaśyanā）正觀之觀。如果這樣解釋，文句順暢，意義也完整。不然的話，為什麼隨順之言在奢摩他（Śamatha）、毗缽舍那（Vipaśyanā）之上呢？雖然說止觀共同互相幫助成就，這裡且就觀成就來說，因為最初發起是觀的作用更勝。有人認為，這種說法道理也不對，因為它與各種論文的意義極相違背。論文自己明確地說：所說的止，是止息一切虛妄境界。
【English Translation】 English version The expedient of the two wisdoms. It refers to achieving the fundamental non-discriminating wisdom by cultivating Śamatha (止, cessation), which stops all aspects of realms; and achieving the subsequent non-discriminating wisdom by cultivating Vipaśyanā (觀, observation), which understands the aspects of arising and ceasing. Because the causes and aspects are different, cessation and observation have different names. Because the results are the same, they are both called observation. Those who interpret the treatise with this meaning believe that: what can stop the aspects of realms here is Śamatha, which can accord with the meaning of observation; what can distinguish the aspects of arising and ceasing from conditions is Vipaśyanā, which can accord with the meaning of observation. To highlight this meaning, this statement is set up. Some believe that this statement must be incorrect because it contradicts the meaning of accordance in the treatise. Because the accordance mentioned below is the dual operation, the current observation does not refer to the two wisdoms. Moreover, if one only cultivates cessation, and the mind falls into dullness, how can one achieve the fundamental wisdom? If one only cultivates observation, and the mind cannot cease, how can one generate the subsequent non-discriminating wisdom? If not, wouldn't the two wisdoms achieved each lack the cause of cessation and observation? If stopping the aspects of realms is Śamatha, which can accord with the meaning of observational wisdom, then the treatise should say: 'It is Śamatha that accords with the meaning of observation.' Why is it said in reverse? Therefore, it is known that this interpretation is very unacceptable. It should be said that there are two types of cessation and observation: one is the initial separate cultivation of expedient means, and the other is the dual manifestation of correct cessation and observation. To distinguish between expedient means and correct cessation and observation, 'according with Śamatha' etc. is added. If these two types both refer to Śamatha and Vipaśyanā, according with the meaning of cessation and observation, according with the meaning of observation, refers to correct cessation and observation. And the Sanskrit names Śamatha etc. are retained. In terms of their expedient means, they are translated into Chinese and both called the meaning of observation. What is shown here is the accomplishment of cessation through observation. The previous stopping of all aspects of realms is the observation with awakened wisdom to break through the external dust aspects, which is the observation of correct cessation in accordance with Śamatha; the previous observation of the aspects of arising and ceasing from conditions is also the observation of the aspects of Dharma with awakened wisdom, which is the observation of correct observation in accordance with Vipaśyanā. If interpreted in this way, the sentences are smooth and the meaning is complete. Otherwise, why are the words 'in accordance with' above Śamatha and Vipaśyanā? Although it is said that cessation and observation mutually help each other to achieve, here it is discussed in terms of the accomplishment of observation, because the initial arising is due to the superior function of observation. Some believe that this statement is also incorrect because it extremely contradicts the meaning of various treatises. The treatise itself clearly states: what is called cessation is the cessation of all false realms.
界相。如何說是方便觀耶。以觀成止。即言隨順奢摩他觀。若止成觀。應言隨順舍那止義。何故二文皆言觀耶。經論皆說止觀相成。此何偏說以觀成止。又既此中以觀成觀。何不亦說以止成止。又違下文所隨順義。下說雙運。是所隨順故此不明。是能隨順故。止境界非是觀也。應言方便而存梵言。于正止觀譯為華語雙運之時是正觀故。故說真觀清凈觀等。不爾大聖豈無止耶。今以正義釋此文者。謂方便時止諸塵相。是順正觀之止。又能分別因緣相等。是順正觀之觀。故言隨順觀觀。此中語倒而言隨順奢摩他觀。若就正語。應言隨順觀奢摩他。前論一如有文倒倒故。若作此釋妙扶文義。
論。云隨順主雙現前故 釋曰。此顯雙順釋諸順義。以此二義漸習等者。顯能順之方便也。不相舍離雙現前者。明所隨順之正觀也。依真如門以修止行。依生滅門而起觀行。既此二門唯是一心。是故止觀不相舍離。此中止觀隨相而言。止名為定。觀名為惠。據實而言定通止觀。惠亦如之。故梁攝云。十波羅蜜通有二體。一不散亂。謂即正定。二不顛倒。謂正觀真如。瑜伽論聲聞地云。複次如是心一境性。或是奢摩他品。或是毗缽舍那品。若於九種心住中一分境性名奢摩他品。若於四種惠行中心一境性名毗缽舍那品。九種心住四種惠
【現代漢語翻譯】 現代漢語譯本 『界相』（事物的界限和表象）。如何稱之為『方便觀』呢？因為通過觀而成就止，所以說這是隨順『奢摩他觀』（止的梵文音譯）。如果通過止而成就觀，就應該說這是隨順『舍那止』（止的另一種說法）的意義。為什麼這兩處都說『觀』呢？ 經論都說止和觀是相互成就的。為什麼這裡偏偏說通過觀來成就止呢？既然這裡是通過觀來成就觀，為什麼不說通過止來成就止呢？這又違反了下文所說的『隨順』的意義。下文說『雙運』（止觀雙修）是所隨順的，所以這裡不明確說明，是因為這是能隨順的緣故。止的境界不是觀，應該說是方便，而保留梵文的說法。在將真正的止觀翻譯成漢語的『雙運』時，才是真正的觀。所以說『真觀』、『清凈觀』等。不然的話，偉大的聖人難道沒有止嗎？ 現在用正確的意義來解釋這段文字：在方便的時候，止息各種塵相，這是隨順正觀的止。又能分別因緣等相，這是隨順正觀的觀。所以說隨順觀觀。這裡是語序顛倒，應該說隨順觀奢摩他。前面的論述也有一處有語序顛倒的情況。如果這樣解釋，就能巧妙地扶正文義。
論中說：『隨順主雙現前故』 解釋說：這顯示了雙重隨順，解釋了各種隨順的意義。用這兩種意義逐漸練習等等，顯示了能夠隨順的方便。不互相舍離，雙重顯現，說明了所隨順的正觀。依靠真如門來修習止行，依靠生滅門來發起觀行。既然這兩門唯一是一心，所以止觀不互相舍離。這裡所說的止觀是隨順表相而言的。止名為定，觀名為慧。從實際情況來說，定通於止觀，慧也是如此。所以《梁攝論》說，十波羅蜜（佛教中的十種修行方法）都包含兩種體性：一是不散亂，也就是正定；二是不顛倒，也就是正觀真如。瑜伽論聲聞地說：『其次，像這樣心專注於一個境界，或者是奢摩他品，或者是毗缽舍那品。如果在九種心住（修習止的九個階段）中專注於一個境界，就叫做奢摩他品；如果在四種慧行（觀的四種方法）中心專注於一個境界，就叫做毗缽舍那品。』九種心住和四種慧行。
【English Translation】 English version 'Boundary-aspects' (the limits and appearances of things). How can it be called 'skillful means contemplation'? Because through contemplation, stillness is achieved, it is said to be in accordance with 'Śamatha-contemplation' (Sanskrit transliteration of stillness). If through stillness, contemplation is achieved, it should be said to be in accordance with the meaning of 'Śamatha-stillness' (another way of saying stillness). Why do both texts say 'contemplation'? The sutras and treatises all say that stillness and contemplation are mutually accomplished. Why does this specifically say that stillness is achieved through contemplation? Since contemplation is achieved through contemplation here, why not say that stillness is achieved through stillness? This also violates the meaning of 'accordance' mentioned in the following text. The following text says that 'dual cultivation' (simultaneous cultivation of stillness and contemplation) is what is being accorded with, so it is not explicitly stated here because it is the reason for being able to accord with it. The realm of stillness is not contemplation, it should be said to be skillful means, while retaining the Sanskrit term. When the true stillness and contemplation are translated into Chinese as 'dual cultivation', it is true contemplation. Therefore, it is said 'true contemplation', 'pure contemplation', etc. Otherwise, wouldn't the great sage have stillness? Now, using the correct meaning to explain this passage: at the time of skillful means, stopping various dust-aspects is the stillness that accords with true contemplation. And being able to distinguish the aspects of causes and conditions, etc., is the contemplation that accords with true contemplation. Therefore, it is said to accord with contemplation-contemplation. Here, the word order is reversed, it should be said to accord with contemplation-Śamatha. There is also a case of reversed word order in the previous discussion. If explained in this way, it can skillfully support the meaning of the text.
The treatise says: 'Because according with the master, both appear simultaneously' The explanation says: This shows the dual accordance, explaining the meanings of various accordances. Using these two meanings to gradually practice, etc., shows the skillful means that can accord. Not abandoning each other, both appearing simultaneously, clarifies the true contemplation that is being accorded with. Relying on the True Thusness gate to cultivate stillness practice, relying on the arising and ceasing gate to initiate contemplation practice. Since these two gates are only one mind, stillness and contemplation do not abandon each other. The stillness and contemplation mentioned here are in accordance with the appearances. Stillness is called Samadhi (concentration), contemplation is called Prajna (wisdom). In reality, Samadhi encompasses both stillness and contemplation, and Prajna is the same. Therefore, the Liang Treatise says that the ten Paramitas (ten practices in Buddhism) all contain two natures: one is non-distraction, which is true Samadhi; the other is non-inversion, which is true contemplation of True Thusness. The Yogācārabhūmi-śrāvakabhūmi says: 'Furthermore, such a mind focused on one object is either a Śamatha category or a Vipassanā category. If focusing on one object within the nine mental abidings (nine stages of cultivating stillness), it is called a Śamatha category; if focusing on one object within the four wisdom practices (four methods of contemplation), it is called a Vipassanā category.' The nine mental abidings and the four wisdom practices.
行廣如彼說。既非菩薩大乘止觀。此中示□。
論。若修止者至端坐正意 釋曰。次下第二廣明止觀。于中有二。先明別修。后顯雙運。別中有二。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。五示止利益。初中有二。初明勝入能人。后顯障者不能。前中又二。初靜息心修止方便。后止成得定除障不退。前中又二。初明修止具緣。后明修止次第。此具緣也。住靜處者。是修止緣。具而言之。有五種緣。一閑居靜處。若住聚落示喧動故。二者持戒清凈。尸羅不凈定不現故。三衣食具足。謂假道□成道體故。四善知識。由因示道方能行故。五息諸緣務。止外攀緣安內心故。今略舉初之住靜處。言端坐者。是顯調身。身若僵仆或彼動側前復依倚左右憑附既生懈怠。后引昏沉。故端其身結加趺坐。故瑜伽說。由五因緣。一身攝設發輕安故。二能經久時不疲□故。三顯不共法。外道無故。四顯端嚴相。見者敬故。五佛佛弟子共開許故。言正意者。是顯調心。末世行人正行者少。茍求名利現寂靜偽心現不正。得定無由。離此邪求故。云正者。令觀心與理相應。自度度他名正意也。亦即瑜伽。端身正行謂策舉身令其端直調正。其心令離諂詐。策身則無由惛沈。離詐即外不散動。平等離相方入定
【現代漢語翻譯】 現代漢語譯本 『行廣如彼說。既非菩薩大乘止觀。此中示□。』這句話的意思是，如果修行的方式過於寬泛，就像其他宗派所說的那樣，那就不是菩薩的大乘止觀法門。這裡所要展示的是真正的止觀。
『論。若修止者至端坐正意』這句話出自論典，意思是如果修行止（Śamatha，奢摩他，止息雜念，專注一境）的人能夠端身正坐，心懷正念。
釋曰：接下來第二部分廣泛地闡述止觀。這部分內容分為兩個方面：首先闡述分別修習止和觀，然後闡述止觀雙運。在分別修習的部分，又分為止和觀兩個方面。在修止的部分，又分為五個方面：一是修止的方法，二是止的殊勝功能，三是辨別止的魔事，四是簡別止的真偽，五是展示止的利益。在修止方法的部分，又分為兩個方面：首先闡述能夠勝任修止的人，然後闡述不能修止的障礙。在前一部分中，又分為兩個方面：首先是靜息妄心，修習止的方便，然後是止修成后，獲得禪定，消除障礙，不再退轉。在前一部分中，又分為兩個方面：首先闡述修止所需要的條件，然後闡述修止的次第。這裡所說的是修止的條件。『住靜處者』，意思是居住在安靜的地方，這是修止的助緣。完整地說，有五種助緣：一是閑居靜處，如果住在喧鬧的村落，就會受到干擾；二是持戒清凈，如果戒律不清凈，禪定就不會顯現；三是衣食具足，這是因為需要藉助外在的條件來成就內在的道體；四是善知識（Kalyāṇa-mitra，指引正道的朋友），因為需要善知識指引道路，才能修行；五是息諸緣務，停止向外攀緣，才能安定內心。這裡只簡略地提到了居住在安靜的地方。『言端坐者』，意思是端正身體，這是爲了調身。如果身體僵硬或傾斜，或者依靠在其他物體上，就會產生懈怠，進而導致昏沉。所以要端正身體，結跏趺坐。因此，《瑜伽師地論》中說，通過五個原因，可以端正身體：一是身體得到攝持，從而引發輕安；二是能夠長時間地坐著而不疲勞；三是顯示不共之法，因為外道沒有這種坐姿；四是顯示端莊的儀容，讓見到的人心生敬意；五是佛和佛的弟子都允許這種坐姿。『言正意者』，意思是端正心念，這是爲了調心。末法時代的修行人，真正修行正法的人很少，他們只是爲了追求名利，表面上裝作寂靜，內心卻不端正，這樣是無法獲得禪定的。遠離這些邪求，所以說『正』，是爲了讓心念與真理相應，自己得到解脫，也幫助他人解脫，這就是『正意』。這也與《瑜伽師地論》所說的一致，端正身體和行為，就是要策勵身體，使其端直，調整心念，使其遠離諂媚和虛詐。策勵身體就不會昏沉，遠離虛詐，內心就不會散亂，平等地遠離一切相，才能進入禪定。
【English Translation】 English version 『行廣如彼說。既非菩薩大乘止觀。此中示□.』 This means that if the practice is too broad, like what other schools say, then it is not the Śamatha-Vipassanā (止觀, calming and insight meditation) of the Bodhisattva's Mahāyāna (大乘, Great Vehicle). What is to be shown here is the true Śamatha-Vipassanā.
『論。若修止者至端坐正意』 This sentence comes from a treatise, meaning if a practitioner of Śamatha (止, calming the mind, focusing on one object) can sit upright with correct intention.
Explanation: Next, the second part extensively explains Śamatha-Vipassanā. This part is divided into two aspects: first, it explains the separate practice of Śamatha and Vipassanā, and then it explains the dual practice of Śamatha and Vipassanā. In the separate practice, there are two aspects: Śamatha and Vipassanā. In the practice of Śamatha, there are five aspects: first, the method of practicing Śamatha; second, the excellent abilities of Śamatha; third, distinguishing the Māra's (魔, demonic) affairs of Śamatha; fourth, distinguishing the truth and falsehood of Śamatha; and fifth, showing the benefits of Śamatha. In the part of the method of practicing Śamatha, there are two aspects: first, it explains the capable person who can practice Śamatha, and then it explains the obstacles that prevent one from practicing Śamatha. In the former part, there are two aspects: first, calming the mind and the convenience of practicing Śamatha, and then after Śamatha is cultivated, obtaining Samādhi (禪定, concentration), eliminating obstacles, and not regressing. In the former part, there are two aspects: first, it explains the conditions needed for practicing Śamatha, and then it explains the order of practicing Śamatha. What is said here are the conditions for practicing Śamatha. 『住靜處者』 means residing in a quiet place, which is a supporting condition for practicing Śamatha. To put it completely, there are five kinds of supporting conditions: first, residing in a secluded and quiet place, because if you live in a noisy village, you will be disturbed; second, upholding the precepts purely, because if the Śīla (尸羅, moral conduct) is not pure, Samādhi will not appear; third, having sufficient clothing and food, because external conditions are needed to achieve the internal body of the path; fourth, a Kalyāṇa-mitra (善知識, virtuous friend), because a virtuous friend is needed to guide the way so that one can practice; fifth, ceasing all involvements, stopping external clinging so that the mind can be at peace. Here, only the first one, residing in a quiet place, is briefly mentioned. 『言端坐者』 means sitting upright, which is to regulate the body. If the body is stiff or tilted, or leaning on other objects, laziness will arise, which will lead to drowsiness. Therefore, the body should be upright, sitting in the lotus position. Therefore, the Yogācārabhūmi-śāstra says that through five reasons, the body can be upright: first, the body is restrained, thus inducing lightness and ease; second, one can sit for a long time without fatigue; third, it shows uncommon Dharma (法, teachings), because non-Buddhists do not have this posture; fourth, it shows a dignified appearance, causing those who see it to have respect; fifth, the Buddha and the Buddha's disciples all allow this posture. 『言正意者』 means correcting the mind, which is to regulate the mind. In the Dharma-ending Age (末法時代, degenerate age), there are few practitioners who truly practice the correct Dharma. They are only pursuing fame and profit, pretending to be quiet on the surface, but their minds are not correct, so they cannot obtain Samādhi. Staying away from these evil pursuits, so it is said 『correct』, is to make the mind correspond to the truth, to liberate oneself and also to help others liberate, which is 『correct intention』. This is also consistent with what the Yogācārabhūmi-śāstra says, correcting the body and behavior is to encourage the body to be upright, and to adjust the mind to be free from flattery and falsehood. Encouraging the body will not cause drowsiness, and being free from falsehood, the mind will not be scattered, and one can equally stay away from all appearances to enter Samādhi.
門。
論。不依氣息至見聞覺知 釋曰。次下第二修止次第。于中有二。初坐修止。后余偽亦起。前中有三。初離倒境。次離倒心。后除失念。此初也。言氣息者。一切息觀境。言耶色者。即骨瑣等青黃赤白四種相也。所言定者。非謂理定地水火風。及前定者皆是事定所緣境界。見聞覺知即識處。通前即顯十一切處。或見聞等舉散六塵。於此諸境了達唯心不復托緣。故言不依。而有說者。於此諸文配九心住以明止相。豈唯乖理亦乃差文。又違新論。不可依準。而有固執說定爾者。何不于觀配四惠行。故說四依名為菩薩。但觀正理何用執乎。
論。一切諸相至唸唸不滅 釋曰。此離倒心。一切諸相等者。此除分別內心相也。有□諸相。依念而生□除其念諸相隨滅。故言諸相隨念皆除。有義。此標深為不可想念。何別而說隨耶。故新論說。一切分別相念皆隨故無別也。謂前雖離取。倒境相若存內心。亦是妄倒。是故內心一切分別雖起相念皆除遣也。亦遣除相者。此遣能除之妄相也。前文但今不起分別內心之相名為除相。非謂存於能除之相。除相若存。亦非離相。是故亦遣除相也。以一切下釋其亦遣能除所以。以一切法本無所相。所無故能相亦無。無有唸唸生滅體故。所除之相既不可除。豈更除存能除相也。
【現代漢語翻譯】 現代漢語譯本 門。
論：不依賴氣息而執著于見聞覺知。 釋：接下來是第二修止的次第。其中有二：初為坐禪修止，后為去除其餘虛妄。前者有三：初離顛倒之境，次離顛倒之心，后除失念。此為最初。所謂『氣息』，指一切息觀之境。所謂『耶色』，即骨瑣等青黃赤白四種相。所謂『定』，並非指理定（地水火風），而是指事定所緣的境界。見聞覺知即識處。總括前文，即顯十一切處。或見聞等舉散六塵，於此諸境了達唯心，不再托緣，故言『不依』。有人將這些文字與九心住相配以明止相，這不僅不合道理，也與原文不符，更違背了新論，不可依從。如果有人固執己見，為何不將觀與四惠行相配？故說四依名為菩薩。只要觀察正理，何必執著呢？
論：一切諸相，隨念皆除，亦遣除相。以一切法本無所相，所無故能相亦無，無有唸唸生滅體故。 釋：此為離顛倒之心。『一切諸相』等，指去除分別內心之相。有□諸相，依念而生，□去除其念，諸相隨滅。故言『諸相隨念皆除』。有人認為，此標示甚深，不可思議，為何要特別說『隨』呢？故新論說，一切分別相念皆隨，故無差別。意思是說，雖然前面已經離開了取著顛倒之境，但如果內心仍然存在相，也是妄倒。因此，內心一切分別，即使生起相念，都要去除。『亦遣除相』，指去除能除之妄相。前文只是說不起分別內心之相，名為除相，並非說存在能除之相。如果除相仍然存在，就不是離相。所以也要去除能除之相。『以一切下』解釋為何要去除能除之相。因為一切法本來就沒有自相，沒有自相，所以能相也沒有。沒有唸唸生滅的本體，所以所除之相既然不可除，又怎麼會有能除之相存在呢？
【English Translation】 English version Gate.
Treatise: Not relying on breath to cling to seeing, hearing, perceiving, and knowing. Explanation: Next is the second stage of cultivating cessation (止, Zhi). There are two aspects to it: first, sitting meditation to cultivate cessation; second, eliminating remaining falsehoods. The former has three parts: first, separating from inverted realms; second, separating from inverted mind; third, eliminating loss of mindfulness. This is the beginning. 'Breath' refers to all realms of breath contemplation. 'Yese' (耶色) refers to the four aspects of blue, yellow, red, and white, such as bone fragments. 'Samadhi' (定, Ding) does not refer to the samadhi of principle (earth, water, fire, wind), but to the realm of objective conditions of factual samadhi. Seeing, hearing, perceiving, and knowing are the realms of consciousness. Summarizing the foregoing, it reveals the ten all-encompassing places (十一切處, Shi Yi Qie Chu). Or seeing, hearing, etc., exemplify the scattering of the six dusts (六塵, Liu Chen). In these realms, realizing the mind-only nature and no longer relying on external conditions, hence the saying 'not relying'. Some try to match these texts with the nine abidings of the mind (九心住, Jiu Xin Zhu) to clarify the characteristics of cessation, which is not only unreasonable but also inconsistent with the original text and contradicts the new treatise, making it unreliable. If someone stubbornly insists, why not match contemplation with the four wisdom practices (四惠行, Si Hui Xing)? Therefore, the four reliances (四依, Si Yi) are called Bodhisattvas. As long as one observes the correct principle, why be attached?
Treatise: All phenomena are eliminated with the arising of thoughts, and even the eliminating thought is eliminated. Because all dharmas are originally without characteristics, and because there are no characteristics, the ability to characterize is also absent, and there is no entity of arising and ceasing in each thought. Explanation: This is separating from the inverted mind. 'All phenomena' refers to eliminating the phenomena of the discriminating mind. There are □ phenomena that arise based on thoughts. □ Eliminating those thoughts causes the phenomena to cease accordingly. Hence the saying 'all phenomena are eliminated with the arising of thoughts'. Some believe that this indicates profoundness, being inconceivable. Why specifically mention 'with'? Therefore, the new treatise says that all discriminating thoughts arise accordingly, hence there is no difference. It means that although one has already separated from clinging to inverted realms, if phenomena still exist in the mind, it is also inverted delusion. Therefore, all discriminations in the mind, even if thoughts arise, must be eliminated. 'Even the eliminating thought is eliminated' refers to eliminating the deluded thought of being able to eliminate. The previous text only stated that not arising discriminating thoughts in the mind is called eliminating phenomena, not that the thought of being able to eliminate exists. If the eliminating thought still exists, it is not separating from phenomena. Therefore, the eliminating thought must also be eliminated. 'Because all dharmas below' explains why the eliminating thought must be eliminated. Because all dharmas originally have no self-nature, and because there is no self-nature, the ability to characterize is also absent. There is no entity of arising and ceasing in each thought, so since the phenomena to be eliminated cannot be eliminated, how can there be an eliminating thought that exists?
論。亦不得至以心除心 釋曰。下除失念。于中有二。初舉非總制。后示除方便。此初也。亦不得隨心等者。此令不起外失念心。謂修止者。於前遠離能取所取無所得中常住作害。當初離於倒境倒心。后亦不隨心失念于外境。故有說言。具化心□不□相心即其義也。后以心除心者。此今不起內失念相。前心失念。念著境時既依止。心而舍于境。後心失念。念著內心。即復以其安住止心除其失念內取之心故新論言。前心依境以舍于境。后念依心復舍於心失念相也。
論。心若馳散至住于正念 釋曰。次示除方便。于中有二。初令住正念。后示正所以。前雖制言不得失念。若時失念。如何攝持。故此令其攝住正念。此中正念即隨無念。若不起唸曰不馳散。故言心散即尚攝來。無別能攝。攝心令住。若謂以心攝馳散心。非但不能返成馳散。以心攝心。心不息故。今名攝來。住于正念故但無念。名攝來□□。此位時名住正念。非謂智別正念可住。若更有住正念心相。名住邪念。非正念也。如新經釋。諸流所無名為修學者之亂鏡也。若爾便違文殊般若。彼說射箭之法喻故。若彼是漸教。此是頓門。所顯各殊不相乖也。
論。是正念者至不可得 釋白。此示所以也。謂有疑雲。何故無念名為攝來。是住正念。故
【現代漢語翻譯】 現代漢語譯本
論：也不可以達到用『心』去除『心』的狀態。
釋：下面是去除失唸的方法，其中分為兩部分。首先提出非總體的限制，然後展示去除失唸的方便法門。這是第一部分。『也不可以隨心』等等，這是爲了使外在的失念之心不生起。所謂修習止禪的人，對於先前遠離能取和所取，達到無所得的狀態，並常住於此，這會造成損害。當初遠離對顛倒境界和顛倒心的執著，之後也不要隨心而失念于外境。所以有人說，具備化心（vikāracitta，指變化的心）而不執著于相心，就是這個意思。後面『以心除心』，這是指現在不生起內在的失念之相。先前的心失念，念頭執著于外境時，既然依靠止心而捨棄了外境，那麼之後的心失念，念頭執著于內心時，就再次用安住的止心去除失念而向內執取的心。所以新論說，先前的心依靠外境而捨棄了外境，後面的念頭依靠內心又捨棄了內心，這就是失念之相。 論：心如果馳散，要達到安住于正念的狀態。
釋：接下來展示去除失唸的方便法門，其中分為兩部分。首先使心安住于正念，然後展示正念的所以然。先前雖然限制說不可以失念，但如果有時失唸了，該如何攝持呢？所以這裡使心攝住于正念。這裡說的正念，就是隨順於無念。如果不生起念頭，就叫做不馳散。所以說心散亂時，就應當攝持回來，沒有其他的攝持方法。攝持心使它安住。如果說用『心』來攝持馳散的『心』，非但不能返回，反而會造成馳散，因為用『心』攝持『心』，『心』不會止息。現在稱為攝持回來，安住于正念，所以只要無念，就叫做攝持回來。這個位置的時候叫做安住于正念，不是說另外有正念可以安住。如果還有安住正念的心相，就叫做安住于邪念，不是正念。如新經所解釋的，諸流所不能到達的地方，是修學者沒有被擾亂的明鏡。如果這樣，就違背了文殊般若經，因為那裡說了用射箭的方法來比喻。如果那裡是漸教，這裡是頓門，所顯示的各有不同，並不互相違背。 論：這個正念，要達到不可得的狀態。
釋：這是展示正念的所以然。有人懷疑說，為什麼無念叫做攝持回來，是安住于正念呢？
【English Translation】 English version
Treatise: Also, one should not reach the point of using 'mind' to eliminate 'mind'.
Explanation: The following explains how to eliminate distraction, which is divided into two parts. First, it presents a non-overall restriction, and then it shows the expedient means for eliminating distraction. This is the first part. 'Also, one should not follow the mind,' etc., this is to prevent external distracted thoughts from arising. Those who practice cessation (止, śamatha) should constantly abide in the state of having distanced themselves from the able-to-grasp (能取, grāhaka) and the grasped (所取, grāhya), reaching a state of no attainment (無所得, anupalabdhi), as dwelling on this can be harmful. Initially, one should distance oneself from attachment to inverted realms and inverted minds, and afterwards, one should not follow the mind and become distracted by external realms. Therefore, some say that possessing a transforming mind (化心, vikāracitta) without clinging to the mind of characteristics (相心) is the meaning of this. Later, 'using mind to eliminate mind' refers to not generating the appearance of internal distraction now. When the previous mind was distracted and thoughts clung to external realms, since one relied on the mind of cessation to abandon the external realm, then when the subsequent mind is distracted and thoughts cling to the internal mind, one should again use the abiding mind of cessation to eliminate the distracted mind that grasps internally. Therefore, the new treatise says that the previous mind relied on the external realm to abandon the external realm, and the subsequent thought relied on the internal mind to abandon the internal mind, and this is the appearance of distraction. Treatise: If the mind wanders, one should reach the state of abiding in right mindfulness (正念, samyak-smṛti).
Explanation: Next, it shows the expedient means for eliminating distraction, which is divided into two parts. First, it causes the mind to abide in right mindfulness, and then it shows the reason for right mindfulness. Although it was previously restricted that one should not be distracted, if one is sometimes distracted, how should one restrain it? Therefore, here it causes the mind to be restrained and abide in right mindfulness. The right mindfulness mentioned here is in accordance with no-mindfulness (無念, amanasikāra). If thoughts do not arise, it is called non-wandering. Therefore, it is said that when the mind is scattered, one should restrain it and bring it back; there is no other method of restraint. Restrain the mind and cause it to abide. If one says that one uses 'mind' to restrain the wandering 'mind', not only will it not return, but it will instead cause wandering, because using 'mind' to restrain 'mind', the 'mind' will not cease. Now it is called restraining and bringing it back, abiding in right mindfulness, so as long as there is no-mindfulness, it is called restraining and bringing it back. This position is called abiding in right mindfulness, not that there is another right mindfulness that can be abided in. If there is still an appearance of abiding in right mindfulness, it is called abiding in wrong mindfulness, not right mindfulness. As the new sutra explains, the place where the streams cannot reach is the clear mirror of the practitioner that is not disturbed. If this is the case, it contradicts the Mañjuśrī Prajñā Sūtra, because it uses the method of shooting arrows as a metaphor. If that is a gradual teaching, this is a sudden teaching, and what is revealed is different and does not contradict each other. Treatise: This right mindfulness should reach a state of being unattainable (不可得, anupalabdhi).
Explanation: This shows the reason for right mindfulness. Someone may doubt and ask, why is no-mindfulness called restraining and bringing back, and is it abiding in right mindfulness?
示正念釋其所以。謂離二種心無所得。契證真如是正念相。尚唯心等者無所取也。即復此心等者無能取也。既離心境得正念名。故但無念名攝來耳。離真無有正念相故。故新本云。心馳外境攝住內心。后復起心不取心相。以離真如不可得故。故諸論說。教授巧云菩薩。于定位觀影。唯是心義相。既減空觀。唯自相如是住。內心知所取非有。次能取亦無。后□無所除。
論。若從坐起至隨順觀察 釋曰。此□顯□儀亦修止也。非□□坐時常修此止。餘一切時常思方便。順於法性不動道理。小乘事靜坐所成。大乘修理行住皆定故□□□□修止也。
論久習淳熟至速成不退 釋曰。此即勝人能入之中止成得定除障不已。久習等者明止成也。要由不習任運住。任運住者止成之義。以心等者明得定也。止力轉增名漸猛利。既順真如入真三昧。深伏等者。顯入位定契真。現惑永伏染滅善生名信增長。由此速能至不退位。
論。唯除疑惑至所不能入 釋曰。前來已顯能入之人。此顯障者所不能入。此中即舉七種障難顯七種人所不能入。一疑惑者。凡愚之人性猶豫故。二不信者。闡提之人不希望故。三誹謗者。外道之人記邪見故。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
【現代漢語翻譯】 現代漢語譯本： 解釋什麼是正念以及它的原因。意思是說，離開兩種心（能取的心和所取的心）就無所得。契合證悟真如才是正念的相。如果還執著于『唯心』等等，那就是有所取。如果又執著于『此心』等等，那就是有所能取。既然離開了心和境，才能得到正念的名稱。所以說，僅僅是『無念』這個名稱就涵蓋了一切。因為離開真如就沒有正念的相。所以新譯本說：『心馳向外境，攝住于內心。之後又生起心，但不執取心的相。』因為離開真如就無法得到正念。所以各種論典都說，教授善巧的菩薩，在禪定中觀察影像，都只是心的意義的顯現。既然減少了空觀，就只是安住于自相。內心知道所取並非真實存在，其次能取也不存在，最後沒有什麼需要去除。 這裡顯示了禪修的儀軌，也是修習止（Samatha，止禪）的方法。不是說僅僅在打坐的時候才修習這種止。而是在其他一切時候，都要常常思惟方便，順應法性不動的道理。小乘是通過事相上的修習來成就的，而大乘的修行，行住坐臥都是禪定，所以隨時隨地都可以修習止。 論中說：『長久練習純熟，就能迅速成就而不退轉。』這裡是指殊勝之人能夠進入的止成就，得到禪定，消除障礙。『長久練習』等，說明了止的成就。必須要通過不間斷的練習才能任運安住。『任運安住』就是止成就的意義。『以心』等，說明了得到禪定。止的力量逐漸增強，就叫做『漸猛利』。既然順應真如，進入真三昧（True Samadhi，真正的三昧），『深伏』等，顯示了進入果位，禪定契合真如。現行的煩惱永遠被降伏，染污滅除，善法生起，就叫做『信心增長』。由此就能迅速到達不退轉位。 論中說：『唯獨除了疑惑等等，就不能進入。』前面已經顯示了能夠進入的人，這裡顯示了有障礙的人不能進入。這裡列舉了七種障礙，顯示了七種人不能進入。第一種是疑惑的人，凡夫愚昧之人，天性就猶豫不決。第二種是不信的人，闡提（Icchantika，斷善根者）之人，不抱希望。第三種是誹謗的人，外道之人，執著于邪見。第四種是重罪的人，犯十惡業等等的人，內心不乾淨。第五種是業障的人，犯五逆罪的人，內心極其邪惡。第六種是我慢的人，自高自大的人。
【English Translation】 English version: Explaining what is Right Mindfulness and its reason. It means that there is nothing to be gained by leaving the two minds (the mind that takes and the mind that is taken). To be in accordance with and to realize Suchness (Tathata) is the characteristic of Right Mindfulness. If one is still attached to 'Mind-Only' and so on, then there is something to be taken. If one is again attached to 'this mind' and so on, then there is something that can take. Since one leaves the mind and the object, one can obtain the name of Right Mindfulness. Therefore, merely the name 'no-mind' encompasses everything. Because there is no characteristic of Right Mindfulness apart from Suchness. Therefore, the new translation says: 'The mind rushes towards external objects, and is gathered into the inner mind. Afterwards, the mind arises again, but does not grasp the characteristics of the mind.' Because Right Mindfulness cannot be obtained apart from Suchness. Therefore, various treatises say that the skillful Bodhisattva who teaches, observes images in meditation, which are all manifestations of the meaning of the mind. Since the contemplation of emptiness is reduced, one simply abides in the self-nature in this way. The inner mind knows that what is taken is not real, and secondly, what can take is also non-existent, and finally there is nothing to be removed. This shows the ritual of meditation, and is also a method of practicing Samatha (止禪, calming meditation). It is not to say that this Samatha is only practiced when sitting in meditation. But at all other times, one should always contemplate skillful means, in accordance with the principle of the immovability of Dharma-nature. The Small Vehicle (Hinayana) is accomplished through practice on phenomena, while the practice of the Great Vehicle (Mahayana), walking, standing, sitting, and lying down are all meditation, so one can practice Samatha at any time and in any place. The treatise says: 'With long practice and purity, one can quickly achieve non-retrogression.' This refers to the achievement of Samatha that a superior person can enter, attain Samadhi, and eliminate obstacles. 'Long practice' and so on, explains the achievement of Samatha. It is necessary to abide effortlessly through continuous practice. 'Abiding effortlessly' is the meaning of the achievement of Samatha. 'With the mind' and so on, explains the attainment of Samadhi. The power of Samatha gradually increases, which is called 'gradually becoming vigorous'. Since one is in accordance with Suchness and enters True Samadhi (真三昧), 'deeply subdued' and so on, shows entering the fruition, Samadhi is in accordance with Suchness. The present afflictions are forever subdued, defilements are extinguished, and good dharmas arise, which is called 'increase of faith'. From this, one can quickly reach the stage of non-retrogression. The treatise says: 'Except for doubts and so on, one cannot enter.' The previous has already shown the person who can enter, and this shows the person who has obstacles and cannot enter. Here, seven obstacles are listed, showing that seven types of people cannot enter. The first is the person who doubts, the foolish ordinary person, whose nature is hesitant. The second is the person who does not believe, the Icchantika (闡提, one who has severed their roots of goodness), who has no hope. The third is the person who slanders, the heretic, who is attached to wrong views. The fourth is the person with heavy sins, the person who commits the ten evil deeds and so on, whose mind is not pure. The fifth is the person with karmic obstacles, the person who commits the five rebellious acts, whose mind is extremely evil. The sixth is the person with arrogance, the person who is conceited.
屈學故。七懈怠者。放逸之人心縱蕩故。隨有一者即不能入。新論合彼第四第五種為一種。但名業障。皆為業障所纏障故。
論。複次依是至一行三昧 釋曰。上顯第一修止方便。次下第二修止勝能。于中有二。初顯三昧能知真義。后顯真如為三昧本。此初也。依是等者。初□勝能相者體也。謂一切下次顯其義。佛與眾生釋法界字。皆意所知差別故。平等無二釋一相字。凡聖同真無異體故。即名已下後顯名也。此釋知字能知法界一相心者是。即名為一行三昧。一謂真如。是三昧境。行謂行解。是三昧因。以此三昧有知真。如是一之行經名一行三昧。是故文殊般若經說。法界一相系緣法界是則名為一行三昧。入此三昧盡知恒沙諸佛法界無差別相。新論名為一三昧。相謂行相義差別也。
論。當知真如至無量三昧 釋曰。此顯真如為三昧本。謂此真如是三昧體。三昧乃是真如之因。一切三昧隨真而生故。說真如為三昧本。真如既是三昧根本。若依真修行名真如三昧。依此復生多諸三昧。此觀真如三昧體故。得者其三昧根本處。故訴論意同但文前後。
論。或有眾生至男女等相 釋曰。顯勝能竟。次下第三辨其摩事。于中有二。先略。后廣。略中有二。光障。后治。此初也。無善根者。此舉障因。謂無增
【現代漢語翻譯】 現代漢語譯本：屈學故（屈學的原因）。七種懈怠是：放縱散漫的心，隨順任何一種懈怠都無法進入（禪定）。新論將第四種和第五種合併爲一種，只稱為業障，都是因為被業障所纏繞阻礙的緣故。
論：更進一步說，依靠這些可以達到一行三昧（專注一境的禪定）。釋：上面闡述了第一種修習止（奢摩他，止息雜念）的方法，接下來闡述第二種修習止的殊勝能力。其中分為兩部分，首先闡述三昧能夠認知真義，然後闡述真如（事物的真實本性）是三昧的根本。這是第一部分。依靠這些等等，首先是殊勝能力的體相。所謂『一切下』闡述它的意義。佛與眾生解釋法界（一切事物存在的總和）這個詞，都是意識所知的差別。『平等無二』解釋一相（統一的本質）這個詞，凡夫和聖人共同擁有真實的、沒有差異的本體。『即名已下』是後面闡述名稱的部分。這裡解釋『知』字，能夠認知法界一相的心，就叫做一行三昧。『一』指的是真如，是三昧的境界。『行』指的是修行和理解，是三昧的原因。因為這種三昧能夠認知真如，所以這種『一』的修行被稱為一行三昧。因此，《文殊般若經》說：『系緣法界一相，就叫做一行三昧。』進入這種三昧，就能完全瞭解像恒河沙一樣多的諸佛的法界沒有差別的相。新論稱為一三昧，相指的是行相的意義差別。
論：應當知道真如是無量三昧的根本。釋：這裡闡述真如是三昧的根本。所謂真如是三昧的本體，三昧是真如的原因。一切三昧都隨著真如而產生，所以說真如是三昧的根本。真如既然是三昧的根本，如果依靠真如修行，就叫做真如三昧。依靠這個又會產生許多三昧。這是觀察真如三昧的本體，得到三昧的根本之處。所以訴論的意義相同，只是文字前後順序不同。
論：或者有眾生執著于男女等相。釋：闡述殊勝能力完畢。接下來闡述第三種辨別魔事。其中分為兩部分，先是簡略的，后是詳細的。簡略的部分分為兩部分，光障，然後是治療。這是第一部分。沒有善根的人，這裡舉出障礙的原因，指沒有增長的善根。
【English Translation】 English version: The reason for abandoning learning. The seven kinds of sloth are: a mind that is indulgent and unrestrained, and one cannot enter (samadhi) if one follows any of these sloths. The new treatise combines the fourth and fifth kinds into one, simply calling it karmic obstacles, all because they are entangled and obstructed by karmic obstacles.
Treatise: Furthermore, relying on these, one can attain the Ekavyūha-samādhi (one-practice samadhi). Commentary: The above explains the first method of cultivating cessation (śamatha, calming distractions), and the following explains the second kind of superior ability of cultivating cessation. It is divided into two parts, first explaining that samadhi can recognize the true meaning, and then explaining that tathatā (the true nature of things) is the root of samadhi. This is the first part. Relying on these, etc., first is the characteristic of the superior ability. The so-called 'everything below' explains its meaning. The Buddha and sentient beings explain the word dharmadhātu (the totality of all existing things), which is the difference known by consciousness. 'Equality and non-duality' explains the word eka-lakṣaṇa (unified essence), which ordinary people and sages share the real, undifferentiated substance. 'That is named below' is the part that explains the name later. Here, the word 'knowing' is explained, and the mind that can recognize the dharmadhātu eka-lakṣaṇa is called Ekavyūha-samādhi. 'Eka' refers to tathatā, which is the realm of samadhi. 'Vyūha' refers to practice and understanding, which is the cause of samadhi. Because this samadhi can recognize tathatā, this 'eka' practice is called Ekavyūha-samādhi. Therefore, the Mañjuśrī Prajñā Sūtra says: 'To focus on the eka-lakṣaṇa of the dharmadhātu is called Ekavyūha-samādhi.' Entering this samadhi, one can fully understand that the dharmadhātus of the Buddhas, as numerous as the sands of the Ganges, have no different characteristics. The new treatise calls it eka-samadhi, and lakṣaṇa refers to the difference in the meaning of practice.
Treatise: It should be known that tathatā is the root of immeasurable samadhis. Commentary: This explains that tathatā is the root of samadhi. The so-called tathatā is the substance of samadhi, and samadhi is the cause of tathatā. All samadhis arise with tathatā, so it is said that tathatā is the root of samadhi. Since tathatā is the root of samadhi, if one practices relying on tathatā, it is called tathatā-samadhi. Relying on this, many samadhis will arise again. This is observing the substance of tathatā-samadhi, and obtaining the root of samadhi. Therefore, the meaning of the lawsuit is the same, but the order of the words is different.
Treatise: Or some sentient beings are attached to the characteristics of men and women, etc. Commentary: The explanation of the superior ability is completed. Next, the third kind of distinguishing māra-deeds is explained. It is divided into two parts, first briefly, then in detail. The brief part is divided into two parts, light obstacles, and then treatment. This is the first part. Those without good roots, here the cause of the obstacle is mentioned, referring to the good roots that have not increased.
上善根力。非謂常無善根力也。故新論云善根漸少。則為已下顯能障者。魔謂天魔。性樂生死。則他化天有別住空。謂此眾生是其所屬懸出其境。故為障也。鬼謂魑魃性多虛誑即□□□等是其□□□神。謂精媚。性多弊惡。即時等多住冢等。則諸外道及佛法中無慚愧者墮此類中。由□習故憎嫉行人故為障□。今墮邪道。是故名為外道鬼神。久有正信。彼修行者今舉障□故說□也。或於已下舉其性相。如前三類皆能變作三種五塵壞人善心。現形恐怖者。如新本言。或現惡形以怖其心。或現端正男女者。如新本言。或現美色以迷其意。言等相者。釋者即是中實五塵亂人心者。新論無此等相之言。便言或現天等形相。亦無當念唯心等語。觀此文契新論應善。一重魔事足顯障深。廣略 陳實為煩重。以是譯者妄加文耳。
論。當念唯心至終不為惱 釋曰。此略辨謂也。一切諸境尚唯自心。何況塵中境非心也。是故觀察唯心之理□境自哉不能嬈亂。魔境皆依動念生。故觀察唯心非彼知故。此則通明謂魔之法。別門顯者。廣如禪經及顗禪師止觀門說。而有更明別謂魔法文□鄙極。更非論意。不能繁敘。學者知之。
論。或現天像至是真涅槃 釋曰。次下廣辨。于中有二。先辨魔事。后顯對治。初中顯其十事五對。此即
【現代漢語翻譯】 現代漢語譯本 上善根力，並非說常常沒有善根力。所以《新論》說善根逐漸減少，這以下就顯示了能夠障礙修行的因素。魔，指的是天魔（欲界天的魔王），喜歡生死輪迴。他化天（欲界第六天）有別住空（特殊的住所和空間），意思是說這些眾生是天魔所管轄的，從他們的境界中顯現出來，所以成為一種障礙。鬼，指的是魑魅魍魎（各種鬼怪），天性喜歡虛假和欺騙，也就是□□□等，是他們的□□□。神，指的是精怪妖媚（由精氣變化而成的妖怪），天性喜歡作弊使壞，也就是時魅（鬼名）等，常常住在墳墓等地方。那麼，各種外道以及佛法中沒有慚愧心的人，都會墮入這類之中。由於□習的緣故，憎恨嫉妒修行人，所以成為障礙□。現在墮入邪道，所以被稱為外道鬼神。長久以來有正信，那些修行人現在舉出障礙□，所以這樣說□。或者在以下的內容中，舉出他們的性質和形態。像前面說的三類，都能變化成三種五塵（色、聲、香、味、觸）來破壞人的善心。『現形恐怖』，就像新譯本說的，『或者顯現醜惡的形狀來恐嚇他們的心』。『或現端正男女』，就像新譯本說的，『或者顯現美好的色相來迷惑他們的心』。『言等相』，解釋的人認為是真實存在的五塵擾亂人心。新論沒有『等相』的說法，就說『或者顯現天等形相』，也沒有『當念唯心』等話語。觀察這段文字，新論應該更好。一種魔事就足以顯示障礙很深。詳細和簡略，陳實（可能是人名）認為是煩瑣重複，這是譯者隨意新增的文字。
論：當念唯心，至終不為惱。 釋曰：這是簡略地辨別含義。一切諸境尚且只是自己的心所顯現，何況塵中的境界不是心呢？所以觀察唯心的道理，□境自然不能擾亂。魔境都是依靠動念而生，所以觀察唯心，魔就不能知道。這則是通明魔的方法。別門顯現的方法，詳細的可以參考《禪經》以及智顗禪師的《止觀》中所說。而有更加明白的辨別魔法的文字□鄙陋到了極點，更不是本論的本意，不能詳細敘述。學者應該知道。
論：或現天像，至是真涅槃。 釋曰：接下來廣泛地辨別。其中有兩部分，先辨別魔事，后顯示對治的方法。最初的部分顯示了十種魔事，五種對治。
【English Translation】 English version The power of superior good roots does not mean that there is never any power of good roots. Therefore, the New Treatise says that good roots gradually diminish, and what follows reveals what can obstruct practice. 'Demons' (mo 魔) refer to celestial demons (the demon kings of the desire realm), who delight in birth and death. Paranirmita-vasavartin (tahua tian 他化天, the sixth heaven of the desire realm) has a separate dwelling in emptiness, meaning that these beings are under the jurisdiction of the celestial demons, appearing from their realm, and thus become an obstruction. 'Ghosts' (gui 鬼) refer to chimei wangliang (魑魅魍魎, various goblins and monsters), whose nature is to be false and deceptive, namely □□□, etc., are their □□□. 'Spirits' (shen 神) refer to jingmei (精媚, goblins transformed from essence), whose nature is to be corrupt and evil, namely shimei (時魅, a type of ghost), etc., who often dwell in tombs and such places. Thus, various non-Buddhist paths and those in the Buddhist Dharma who lack shame fall into this category. Due to □ habitual practice, they hate and are jealous of practitioners, thus becoming an obstruction □. Now they fall into evil paths, so they are called non-Buddhist ghosts and spirits. Those who have long had correct faith, those practitioners now raise the obstruction □, so it is said □. Or in the following content, their nature and form are raised. Like the three categories mentioned earlier, they can all transform into three types of five desires (form, sound, smell, taste, touch) to destroy people's good minds. 'Appearing in terrifying forms' is like what the new translation says, 'Or they manifest ugly forms to frighten their minds.' 'Or appearing as handsome men and beautiful women' is like what the new translation says, 'Or they manifest beautiful appearances to delude their minds.' 'Appearances such as speech' are explained by interpreters as the truly existing five desires that disturb people's minds. The New Treatise does not have the saying 'appearances such as speech,' but says 'Or they manifest forms such as heavens,' and there are no words such as 'the mind is the only thing in the present thought.' Observing this passage, the New Treatise should be better. One demonic event is enough to show that the obstruction is deep. Detailed and brief, Chen Shi (陳實, possibly a name) considers it tedious and repetitive, and these are words arbitrarily added by the translator.
Treatise: When the mind is only in the present thought, it will not be troubled in the end. Explanation: This is a brief distinction of meaning. All realms are merely manifestations of one's own mind, let alone the realms within the dust that are not the mind? Therefore, observing the principle of mind-only, □ realms naturally cannot disturb. Demonic realms all arise from moving thoughts, so observing mind-only, the demons cannot know. This is a general explanation of the methods of demons. The methods of separate manifestation can be found in detail in the Dhyana Sutra and Zhiyi (zhizhe dashi 智者大師)'s Samatha-vipassana. And there are even clearer texts distinguishing demonic methods □ extremely vulgar, and not the original intention of this treatise, so I cannot elaborate. Scholars should know this.
Treatise: Or appearing as heavenly images, to this is true Nirvana. Explanation: Next, there is a broad distinction. There are two parts, first distinguishing demonic events, and then showing the methods of counteracting them. The initial part shows ten demonic events and five counteractions.
第一所現形聲對也。以天魔等能作如是佛等形相惑亂行人。信惠微者妄有求美現□本心便向邪道。是故佛誡依法不依人。若說已下顯者言聲。以六法門或亂行者。法門萬差同歸一如。正念趣真法門盛明。若失其本馳散法門。動念現生而魔得便。故魔以此惑亂行人。故誡依義不依語也。
論。或令人知至名利之事 釋曰。此第二所得通辨對也。知宿命等即宿命通。知未來事天眼耳通。得他心知則他心通。新論但名他心事。辨才無礙得□辨魔等神力加被。眾生得此曰證得。為已有便生喜動。我慢心生貪著名利壞善行也。
論。又令使人至種種牽纏 釋曰。此第三所起惑業對也。言多睡者。新論名為恒樂昏寐。此下更有久不睡眠。此中文闕。生於不信多疑慮者。于自所修或自譭謗或一如疑慮。種種牽纏者。新論名為溺情從好。余文可解。
論。亦能使人至使人愛著 釋曰。此第四所成定住對也。此中非真三昧。即新論說為或令證得外道邪定。此中初舉多曰定中得美飲食。使人愛著。若準新論。或復勸令受于女色。使人愛著。皆有此事譯者互舉。
論。或亦令人至顏色變異 釋曰。此第五所變念色對也。顏色變異者。如斯論云。使其形容或好或丑。此下更說。若為見諸煩惱所亂。即彼退失往昔善根。
【現代漢語翻譯】 現代漢語譯本 第一種是關於顯現聲音的對治。因為天魔等能夠製造出佛等形象，迷惑修行人。如果信念和智慧不足，就會錯誤地追求美好的顯現，從而走向邪道。因此，佛陀告誡我們要依法不依人。如果說以下顯現的是言語聲音，是因為六種法門可能會擾亂修行人。法門雖然千差萬別，但最終都歸於一如。正念趨向真理，法門才能盛大光明。如果失去根本，就會迷失在散亂的法門中。動念產生，魔就有了可乘之機。所以魔用這些來迷惑修行人。因此告誡我們要依義不依語。 論：或者使人知道追求名利的事情。釋：這是第二種關於所得的通辨對治。知道宿命等，就是宿命通（knowing past lives）。知道未來事，就是天眼通（divine eye）和天耳通（divine ear）。得到知曉他人心意的能力，就是他心通（knowing others' minds）。新論只稱作他心事。辯才無礙，得到□辯魔等神力的加持。眾生得到這些，就說證得了。因為已經得到，就產生歡喜和激動。我慢心生起，貪著名利，就會破壞善行。 論：又使人陷入種種牽纏。釋：這是第三種關於所起惑業的對治。說到多睡，新論中稱為恒樂昏寐（constantly delighting in drowsiness）。這下面還有很久不睡眠。這段文字中間有所缺失。產生不信任和多疑慮的人，對於自己所修的法門，或者自我譭謗，或者一概懷疑。種種牽纏，新論中稱為溺情從好（indulging in emotions and following desires）。其餘的文字可以理解。 論：也能夠使人愛著。釋：這是第四種關於所成定住的對治。這裡不是真正的三昧（samadhi）。新論中說，或者使人證得外道邪定（heretical samadhi of non-Buddhists）。這裡一開始舉例說，在禪定中得到美好的飲食，使人愛著。如果按照新論，或者勸人接受女色，使人愛著。都有這些事情，譯者互相舉例。 論：或者也使人顏色變異。釋：這是第五種關於所變念色的對治。顏色變異，就像《瑜伽師地論》所說，使他的形容或者好或者丑。這下面還說，如果被各種煩惱所擾亂，就會退失往昔的善根。
【English Translation】 English version The first is the counteraction against manifested sounds. Because heavenly demons and others can create images such as Buddhas to confuse practitioners. If faith and wisdom are insufficient, they will mistakenly pursue beautiful manifestations, thus heading towards the wrong path. Therefore, the Buddha warns us to rely on the Dharma and not on people. If what is manifested below is speech and sound, it is because the six Dharma gates may disturb practitioners. Although the Dharma gates are different, they ultimately return to oneness. Right mindfulness leads to truth, and the Dharma gates can be greatly illuminated. If the root is lost, one will be lost in scattered Dharma gates. When thoughts arise, demons have an opportunity to take advantage of. Therefore, demons use these to confuse practitioners. Therefore, it is warned to rely on the meaning and not on the words. Treatise: Or it causes people to know about the pursuit of fame and gain. Explanation: This is the second counteraction against what is attained. Knowing past lives is '宿命通' (Sukuntsu; knowing past lives). Knowing future events is '天眼通' (Tengentsu; divine eye) and '天耳通' (Tenjitsu; divine ear). Obtaining the ability to know the minds of others is '他心通' (Tashintsu; knowing others' minds). The new treatise only calls it the affairs of others' minds. Unobstructed eloquence, receiving the blessing of the power of □辯魔 and other deities. When sentient beings obtain these, it is said that they have attained them. Because they have already obtained them, they produce joy and excitement. Arrogance arises, and greed for fame and gain will destroy good deeds. Treatise: It also causes people to fall into various entanglements. Explanation: This is the third counteraction against the arising of delusion and karma. Speaking of much sleep, the new treatise calls it '恒樂昏寐' (Kouraku konmei; constantly delighting in drowsiness). Below this, there is also prolonged sleeplessness. There is a lack of text in this section. Those who generate distrust and much doubt, either slander themselves or doubt everything about the Dharma they are practicing. Various entanglements, the new treatise calls it '溺情從好' (Dekijou juukou; indulging in emotions and following desires). The remaining text can be understood. Treatise: It can also cause people to become attached. Explanation: This is the fourth counteraction against the establishment of fixed states. This is not true '三昧' (Sanmai; samadhi). The new treatise says, or it causes people to attain heretical samadhi of non-Buddhists. Here, it initially gives the example of obtaining delicious food in meditation, causing people to become attached. According to the new treatise, or it encourages people to indulge in female beauty, causing people to become attached. These things exist, and the translators give examples of each other. Treatise: Or it also causes people's complexions to change. Explanation: This is the fifth counteraction against the transformation of thoughts and forms. Changes in complexion, as the '瑜伽師地論' (Yugashijiron; Yogacarabhumi-sastra) says, cause his appearance to be either good or bad. Below this, it also says that if he is disturbed by various afflictions, he will lose his past good roots.
譯者取言廣略異故。
論。以是義故至是諸業障 釋曰。上辨魔事。此顯對治。行者常應觀察等者。此初勸觀不墮邪網。謂修行者。初學是法自內善微業障尤重故。或外魔現法利相□□行者令墮其中。若在定中見如是相。當於觀察樂苦。今其□離□心卻墮邪網。當勤正念不取等者。此後示其□障之法。謂有如前□□□時但自修習。本所修行常無動念。名勤正念。住正念故發生知惠了法。即心更何所取。知心即如受何能著。是故名為不取不著。既無取著。不應棄捨。所以然者。所現諸相有二種故。一隨業障諸魔鬼等者令退墮所現邪相。二由善根諸佛菩薩者令色趣所現正相。若有取著既墮邪網。若作棄捨恐無色趣。是故但應平等定住。由於前境不取捨故。非但能滅業障。所現兼亦顯發善根正相故。心取著我正成邪。若不取著。因邪顯正。故智度論斷此義云。若分別境相即是魔羅網。不動不分別是則為法印。由不著故業障所起所有邪相無不遠離。故言遠離是諸業障。故新論云。是故唯應審諦觀察。當作是念。此皆以我善根微薄業障厚重為魔鬼等之所迷惑。如是知已念彼一切皆唯是心。如是思惟。剎那即滅遠離諸相。理實于相不取不捨。其所現相有滅不滅。而新舊論說有異者。各依一相亦不相違。而有於此說。以三法辨
【現代漢語翻譯】 現代漢語譯本：譯者的用詞選擇和詳略程度有所不同，所以產生了差異。
論：因為這個道理，以至於所有的業障。 釋：上面辨析了魔事，這裡闡明了對治方法。修行者應當經常觀察等等。這是最初勸導觀察，以免墮入邪網。意思是修行者，最初學習這個法門時，自身內在的善根微弱，業障尤其深重，所以或者有外在的魔現出有利的景象來迷惑修行者，使之墮入其中。如果在禪定中見到這樣的景象，應當觀察樂和苦。現在如果離開（正念的）心，反而墮入邪網。應當勤加正念，不取等等。這是之後指示去除業障的方法。意思是如果有像前面所說的（魔事出現的）時候，只要自己修習，對於原本所修行的法門常常沒有動搖的念頭，這叫做勤加正念。安住在正念中，就能生起智慧，了解法理，那麼心中還會有什麼可取的呢？知道心就像幻象一樣，又怎麼會執著呢？所以叫做不取不著。既然沒有取著，也不應該拋棄。為什麼呢？因為所顯現的各種景像有兩種：一種是隨著業障，諸如魔鬼等使人退墮所顯現的邪惡景象；另一種是由於善根，諸如諸佛菩薩等爲了引導而顯現的正面的景象。如果有所取著，就會墮入邪網；如果拋棄，恐怕就無法得到引導。所以只應當平等地安住（于正念之中）。因為對於眼前的境界不取不捨，所以非但能夠滅除業障，所顯現的（景象）也能夠同時顯發善根的正面的景象。心中取著我，反而會成就邪見；如果不取著，就會因為邪（相）而顯現正（相）。所以《智度論》斷定這個道理說：『如果分別境界的相，那就是魔羅網；不動不分別是法則的印記。』由於不執著，業障所引起的所有邪惡景象沒有不遠離的。所以說遠離這些業障。所以新論說：『因此只應當審慎地觀察，應當這樣想：這都是因為我的善根微薄，業障深重，被魔鬼等所迷惑。』像這樣知道之後，念彼一切都只是心。像這樣思惟，剎那間就會滅除，遠離各種景象。理智上對於相不取不捨，其所顯現的相有滅有不滅。而新舊論的說法有所不同，是因為各自依據一種相，也不互相違背。而有人對此說，用三種法來辨別。
專有名詞解釋： 魔事(Māra): 指修行過程中遇到的障礙和干擾，通常被認為是來自惡魔的誘惑。 業障(Karma): 由過去的惡行所造成的障礙，會阻礙修行和進步。 邪網(False Net): 比喻錯誤的觀念和修行方法，會使人偏離正道。 正念(Right Mindfulness): 八正道之一，指保持清醒和覺察當下的狀態。 智度論(Mahāprajñāpāramitāśāstra): 解釋《大般若經》的論著，由龍樹菩薩所著。 魔羅網(Māra's Net): 比喻惡魔的陷阱，指各種誘惑和障礙。 法印(Dharma Seal): 佛法的基本原則，如諸行無常、諸法無我、涅槃寂靜。 新論(New Treatise): 指較新的論著或註釋。 舊論(Old Treatise): 指較早的論著或註釋。
【English Translation】 English version: Differences arise because translators choose words with varying degrees of detail and emphasis.
Treatise: Because of this reason, up to all karmic obstacles. Explanation: The above distinguishes Māra's affairs; this clarifies the counteracting methods. Practitioners should always observe, etc. This is the initial exhortation to observe so as not to fall into the false net. It means that practitioners, when first learning this Dharma, have weak internal roots of goodness and particularly heavy karmic obstacles. Therefore, external Māras may appear with advantageous appearances to delude practitioners, causing them to fall into them. If such appearances are seen in meditation, one should observe pleasure and suffering. Now, if one departs from (the mind of) right mindfulness and instead falls into the false net, one should diligently maintain right mindfulness, not grasping, etc. This is the subsequent instruction on how to remove obstacles. It means that if there are (Māra's affairs) as mentioned before, one should simply cultivate oneself, constantly without wavering thoughts about the Dharma one originally practiced; this is called diligently maintaining right mindfulness. Abiding in right mindfulness, wisdom arises, understanding the Dharma; then what is there for the mind to grasp? Knowing that the mind is like an illusion, how can one be attached? Therefore, it is called not grasping or being attached. Since there is no grasping or attachment, one should not abandon. Why? Because the various appearances that manifest are of two kinds: one is the evil appearances manifested by karmic obstacles, such as demons, causing people to regress; the other is the positive appearances manifested by good roots, such as Buddhas and Bodhisattvas, to guide. If there is grasping or attachment, one will fall into the false net; if one abandons, one may not receive guidance. Therefore, one should simply abide equally (in right mindfulness). Because one neither grasps nor abandons the present state, one can not only eliminate karmic obstacles, but also simultaneously manifest the positive appearances of good roots. If the mind grasps at the self, it will instead accomplish wrong views; if one does not grasp, the positive (aspect) will be revealed because of the negative (aspect). Therefore, the Mahāprajñāpāramitāśāstra determines this principle, saying: 'If one distinguishes the appearances of the state, that is Māra's net; not moving and not distinguishing is the Dharma Seal.' Because of non-attachment, all evil appearances caused by karmic obstacles are without exception distanced. Therefore, it is said to be distanced from these karmic obstacles. Therefore, the New Treatise says: 'Therefore, one should only carefully observe, thinking thus: This is all because my roots of goodness are weak and my karmic obstacles are heavy, being deluded by demons, etc.' Knowing this, think that all of them are only the mind. Thinking thus, in an instant, it will be extinguished, distanced from all appearances. Rationally, one neither grasps nor abandons appearances; the appearances that manifest may be extinguished or not extinguished. The statements of the New and Old Treatises differ because they each rely on one aspect, and they do not contradict each other. And some say about this, using three Dharmas to distinguish.
Explanation of proper nouns: Māra: Refers to obstacles and disturbances encountered in the practice of Dharma, usually considered temptations from demons. Karma: Obstacles caused by past misdeeds, which hinder practice and progress. False Net: A metaphor for wrong views and practices that lead people astray. Right Mindfulness: One of the Eightfold Path, referring to maintaining a clear and aware state of the present moment. Mahāprajñāpāramitāśāstra: A treatise explaining the Mahāprajñāpāramitā Sutra, written by Nāgārjuna. Māra's Net: A metaphor for the traps of demons, referring to various temptations and obstacles. Dharma Seal: The basic principles of Buddhism, such as impermanence, non-self, and nirvana. New Treatise: Refers to newer treatises or commentaries. Old Treatise: Refers to earlier treatises or commentaries.
其邪正。以定研磨依本修。謂知慧觀察配釋此文。恐非切要。煩而不取。知者當知。
論。應知外道至恭敬故 釋曰。上辨魔事次下第四簡止真偽。于中有二。初舉外內二定以別邪正。后舉理事二定以明真偽。前中又二。先明邪定。后顯正定。此初也。前言使人得諸三昧是外道所得非真三昧者。以外道定皆不能伏分別煩惱。又亦不離俱生煩惱。亦不伏所知障故。恃敬問定而生。齊舉故云不離見愛慢心。由不能伏五住滅故。內著邪定外貪名利。故言貪著世名利等。既彼邪定有如是相。是故覺知應舍離也。
論。真如三昧至漸漸微薄 釋曰。此顯內定是正也。真如三昧不住等者。此顯在定能順真體離二取相。要離二相入真三昧。是故不起能見真心。乃至不起所得真相。故新本言離一切相入真三昧。心相既離。真相亦盡。無異見等。乃至已下後顯出定。能順真用。真用有二。所謂損益。由定契真益。真凈用故。出定時勤修善品。亦示慢善而為垢障。故言出定亦無懈慢。故新本言。殊勝善根隨順相續。離諸障離起大精進恒無斷等。由順真用損惑種力故。出定時現惑不起。故言煩漸漸微薄。故新本言。從於定起諸見煩惱皆不現行。以三昧力壞種故。由修此定有損益力得入種姓不退位中即損力益能轉道也。
論
【現代漢語翻譯】 現代漢語譯本： 其邪正，以確定研磨是否依據根本的修行。如果認為用智慧觀察來配合解釋這段文字，恐怕並非最重要，過於繁瑣而不採納。智者自當明瞭。
論：應當瞭解外道是因為恭敬的緣故。 釋：上面辨別了魔事，接下來第四部分是簡別真偽。其中分為兩部分：首先列舉外道和內道的兩種禪定，以此來區分邪正；然後列舉事和理兩種禪定，以此來闡明真偽。前一部分又分為兩部分：先說明邪定，后闡明正定。這裡是第一部分。前面說使人得到各種三昧是外道所得，並非真正的三昧，因為外道的禪定都不能降伏分別煩惱，也不能脫離俱生煩惱，也不能降伏所知障。他們依仗恭敬而求定，同時產生，所以說不離見、愛、慢心。由於不能降伏五住地煩惱，內心執著于邪定，外在貪圖名利，所以說貪著世間的名利等。既然他們的邪定有這樣的特徵，因此覺悟的人應當捨棄。
論：真如三昧不住于等等。 釋：這裡闡明內道禪定是正定。真如三昧不住于等等，這表明在禪定中能夠順應真如本體，遠離能取和所取二相。要遠離二相才能進入真如三昧，因此不生起能見的真心，乃至不生起所得的真相。所以新譯本說，『離開一切相而進入真如三昧』。心相既然已經離開，真相也隨之窮盡，沒有異見等等。乃至以下是後面闡明出定后，能夠順應真如的妙用。真如的妙用有兩種，即損和益。由於禪定契合真如，增益真如清凈的妙用，所以在出定時勤奮修習善法。也顯示出傲慢的善行也是一種垢障，所以說出定后也沒有懈怠和傲慢。所以新譯本說：『殊勝的善根隨順相續，遠離各種障礙，生起大精進，恒常不斷等等。』由於順應真如的妙用，損減迷惑的種子力量，所以在出定時，現行的迷惑不會生起，所以說煩惱漸漸微薄。所以新譯本說：『從禪定中起來，各種見解和煩惱都不再現行，因為三昧的力量破壞了煩惱的種子。』由於修習這種禪定具有損減和增益的力量，能夠進入種姓不退轉的地位，即損減迷惑的力量，增益智慧的力量，能夠轉變修道的方向。
【English Translation】 English version: Its rightness or wrongness depends on whether the grinding (of practice) relies on the fundamental practice. If one thinks that using wisdom to observe and interpret this text is not essential and is too cumbersome, then it is not adopted. The wise will understand this themselves.
Treatise: One should know that external paths (外道, wàidào) are due to reverence. Explanation: Above, demonic affairs were distinguished. Next, the fourth part is to distinguish between truth and falsehood. There are two parts: first, two types of samadhi (禪定, chándìng) – external and internal – are listed to differentiate between right and wrong; then, two types of samadhi – based on phenomena and principle – are listed to clarify truth and falsehood. The former part is further divided into two: first, wrong samadhi is explained, then right samadhi is explained. This is the first part. Earlier, it was said that causing people to attain various samadhis is what external paths attain, not true samadhi, because the samadhi of external paths cannot subdue discriminating afflictions, nor can it escape innate afflictions, nor can it subdue the obstacle of what is knowable (所知障, suǒ zhī zhàng). They rely on reverence to seek samadhi, and arise simultaneously, so it is said that they do not depart from views, love, and pride (見愛慢心, jiàn ài màn xīn). Because they cannot subdue the five abodes of affliction, internally they are attached to wrong samadhi, and externally they are greedy for fame and profit, so it is said that they are greedy for worldly fame and profit, etc. Since their wrong samadhi has such characteristics, therefore enlightened people should abandon it.
Treatise: True Suchness Samadhi (真如三昧, zhēn rú sān mèi) does not abide in, etc. Explanation: This clarifies that internal path samadhi is right. True Suchness Samadhi does not abide in, etc., which indicates that in samadhi, one can accord with the essence of True Suchness, and be apart from the duality of grasper and grasped. One must be apart from duality to enter True Suchness Samadhi, therefore the mind of the one who sees (能見真心, néng jiàn zhēn xīn) does not arise, and even the aspect of what is attained (所得真相, suǒ dé zhēn xiàng) does not arise. Therefore, the new translation says, 'Depart from all aspects and enter True Suchness Samadhi.' Since the aspect of the mind has already departed, the aspect of reality is also exhausted, and there are no different views, etc. 'Even to...' below is the later explanation of being able to accord with the wonderful function of True Suchness after emerging from samadhi. There are two types of wonderful function of True Suchness, namely, diminishing and increasing. Because samadhi accords with True Suchness, it increases the pure wonderful function of True Suchness, so one diligently cultivates virtuous qualities when emerging from samadhi. It also shows that arrogant virtuous actions are also a defilement and obstacle, so it is said that there is no laziness or arrogance after emerging from samadhi. Therefore, the new translation says: 'Superior roots of goodness follow in continuous succession, departing from all obstacles, generating great diligence, constantly without interruption, etc.' Because one accords with the wonderful function of True Suchness, one diminishes the power of the seeds of delusion, so the afflictions that are present do not arise when emerging from samadhi, so it is said that afflictions gradually become faint. Therefore, the new translation says: 'Arising from samadhi, all views and afflictions do not manifest, because the power of samadhi destroys the seeds of affliction.' Because cultivating this samadhi has the power of diminishing and increasing, one can enter the stage of non-retrogression in the lineage, which is to diminish the power of delusion and increase the power of wisdom, and be able to transform the direction of the path of cultivation.
。若諸凡夫至無有是處 釋曰。次對理事二定以明真偽。于中有二。初明理定是真。后顯事定是偽。此初也。謂諸外凡十信人等修行大乘菩薩行者莫不皆依真如三昧得入十住種姓位中。除此更無能入之道。故云不習無有是處。如來種姓有其二種。一者本住。謂眾生身本覺。真性即是始覺。如來之種本來有故。二者始起。謂初住上位如來家。當體佛位。是為佛種。今方起故。今此得入如來種者。即是始起如來種也。然此種性復有六種。一習種性。謂十住位。由習信故。其此位中不退大乘定成佛故。二性種姓。謂十行位。久習成性至此位中不退行即向佛位故。三道種姓。謂十向位。修二定道至此位中不退觀照向佛智故。四聖種姓。謂十地位。由觀照力至此位中得真聖道成佛位故。五等覺姓。謂金剛定。至此位中因行已滿剎那斷滅與佛齊故。六妙覺性。謂佛果位。諸障相凈至此始覺道□窮本覺故。此中初二與十三住種姓住中。性習二種其名既同。有前後者。彼則本習二義別開。因本起習。性先習后。此云於前習種以中因習成性。習先性后。性習名同而義有別。故雖前後不相違也。
論。以修世間至外道見故 釋曰。此顯事定之偽也。何以要由真如三昧方入種不退位中故。此名言以修等也。有義。世間即五停觀。諸禪謂
【現代漢語翻譯】 現代漢語譯本：如果那些凡夫修行到沒有真如三昧的地方，是不可能的。解釋：接下來針對理上的禪定和事上的禪定，來闡明什麼是真，什麼是假。其中分為兩部分。首先說明理上的禪定是真實的，然後顯示事上的禪定是虛假的。這是第一部分。意思是說，那些外凡位的十信位的人等，修行大乘菩薩行的人，沒有不是依靠真如三昧而得以進入十住位的種姓位的。除了這個，再沒有能夠進入的方法。所以說不修習真如三昧是不可能的。如來的種姓有兩種。一種是本住，指的是眾生身中的本覺，真性就是始覺，如來的種子本來就有的緣故。另一種是始起，指的是初住位以上，如來之家，當體就是佛位，是為佛種，現在才生起的緣故。現在這裡所說的得以進入如來種姓的，就是始起如來種。然而這種種姓又有六種。一是習種性，指的是十住位。由於修習信心的緣故。在這個位中不退轉大乘，必定成佛的緣故。二是性種姓，指的是十行位。長久修習成為本性，到了這個位中不退轉修行，就是趨向佛位的緣故。三是道種姓，指的是十向位。修習二種禪定之道，到了這個位中不退轉觀照，趨向佛智的緣故。四是聖種姓，指的是十地位。由觀照的力量，到了這個位中得到真正的聖道，成就佛位的緣故。五是等覺姓，指的是金剛定。到了這個位中，因地的修行已經圓滿，剎那間斷滅，與佛相等同的緣故。六是妙覺性，指的是佛果位。各種障礙相都清凈了，到了這裡始覺的道達到本覺的緣故。這裡面，最初的兩種與十三住種姓住中，性習二種，它們的名稱既然相同，有前後順序的，那裡是本習二義分別開來，因為本而生起習，性在習之後。這裡說在前面的習種中，因為修習而成就性，習在性之前。性習名稱相同而意義有區別。所以雖然有前後順序，也不互相違背。 以修習世間的禪定，乃至外道的見解的緣故。解釋：這是顯示事上的禪定是虛假的。為什麼一定要由真如三昧才能進入不退轉位中呢？這裡用『以修』等來解釋。有一種說法，世間禪定就是五停心觀，各種禪定指的是...
【English Translation】 English version: If those ordinary people cultivate to a place where there is no Suchness Samadhi (Tathata-samadhi), it is impossible. Explanation: Next, in contrast to the Samadhi of principle and the Samadhi of phenomena, it clarifies what is true and what is false. There are two parts to this. First, it explains that the Samadhi of principle is true, and then it shows that the Samadhi of phenomena is false. This is the first part. It means that those of the outer ordinary level, the ten faiths, and those who cultivate the Mahayana Bodhisattva path, all rely on the Suchness Samadhi to enter the lineage position of the ten abodes. Apart from this, there is no other way to enter. Therefore, it is said that not practicing Suchness Samadhi is impossible. The Tathagata's lineage has two types. One is the original dwelling, which refers to the original enlightenment in the beings' bodies. The true nature is the initial enlightenment. The Tathagata's seed is originally there. The other is the newly arising, which refers to the Tathagata's family above the first abode, which is the Buddha position in its essence. It is the Buddha seed, which is now arising. Now, the one who attains entry into the Tathagata's lineage is the newly arising Tathagata seed. However, this lineage has six types. First is the Habitual Lineage (習種性, xi zhong xing), which refers to the ten abodes. Because of cultivating faith. In this position, there is no regression from the Mahayana, and Buddhahood is certainly attained. Second is the Nature Lineage (性種姓, xing zhong xing), which refers to the ten practices. Long cultivation becomes nature, and in this position, there is no regression from practice, and one is moving towards the Buddha position. Third is the Path Lineage (道種姓, dao zhong xing), which refers to the ten dedications. Cultivating the two Samadhi paths, in this position, there is no regression from contemplation, and one is moving towards Buddha wisdom. Fourth is the Holy Lineage (聖種姓, sheng zhong xing), which refers to the ten grounds. By the power of contemplation, in this position, one attains the true holy path and achieves the Buddha position. Fifth is the Equal Enlightenment Lineage (等覺姓, deng jue xing), which refers to the Vajra Samadhi. In this position, the causal practice is complete, and in an instant, it is extinguished, being equal to the Buddha. Sixth is the Wonderful Enlightenment Nature (妙覺性, miao jue xing), which refers to the Buddha fruit position. All obstacles are purified, and here the path of initial enlightenment reaches the original enlightenment. Here, the first two, and the nature and habit of the thirteen abodes, since their names are the same, and there is an order, there the two meanings of original habit are opened separately, because the original gives rise to habit, and nature is after habit. Here it says that in the previous habitual seed, because of cultivation, nature is achieved, habit is before nature. The names of nature and habit are the same, but the meanings are different. Therefore, although there is an order, they do not contradict each other. Because of cultivating worldly Samadhi, and even the views of external paths. Explanation: This shows that the Samadhi of phenomena is false. Why must one enter the non-regression position through Suchness Samadhi? Here, 'because of cultivating' etc. is used to explain. One view is that worldly Samadhi is the five contemplations for stopping the mind, and various Samadhis refer to...
即四靜慮定。三昧謂即四無色定。皆于定境而起味著。若不皆依我見而起。如次□是色無邊界。外道亦得故言共也。雖諸菩薩依而發通。及起諸道而為加行故。信修非可全棄。若修此等常依善友。若離所被即起邪見。有義。但取真如三昧。余定皆名世間禪等。不須別配三界諸定。故新本言。以餘三昧皆是有相外道共等。由有相故而有四過。由起味著依我見起系屬三界與外道共。依此經說。一切世間動不動法不安相等。若離善知識等者。新論說為不得值遇諸佛菩薩。以餘三昧未亡相故。非但無彼即起邪見。亦乃不得得遇佛等。故新舊論互舉一也。若爾寧入正性離生無不皆第四靜慮托最勝□入見道等。若以諸靜慮各有三種。一味等至。由定與彼愛相應故定得味名。二凈等至。與無貪等凈法相應定名為凈。三無漏等至。謂出世定。非愛所味著境故。般若等經唯識等論約凈無漏說。依四定登入菩薩正性離生。此據味定說。起味著依於我見外道共等。各據一義亦不相違。
論。複次精勤至十種利益 釋曰。次下第五示止利益。于中有二。初總標。后別釋。此初也。後世利益不可具陳故。今顯其現世利益。
論。云何為十至之所護念 釋曰。次下別釋。別釋十種。即分為十。此初也。由修三昧正因相應生如來家而得根
【現代漢語翻譯】 現代漢語譯本： 即四靜慮定（色界四禪定）。三昧謂即四無色定（無色界四空定）。這些禪定都因為對定境產生貪戀而執著。如果不是都基於我見而生起，例如色無邊界，外道也能達到，所以說是共通的。雖然菩薩們依此而生神通，並以此作為修道的加行，因此信奉和修習這些禪定並非完全應該拋棄。如果修習這些禪定，應當常依止善友。如果脫離善友的引導，就會產生邪見。有一種觀點認為，應該只取真如三昧（證悟實相的禪定），其餘禪定都可稱為世間禪等，不需要特別對應三界（欲界、色界、無色界）的各種禪定。所以新譯本說，因為其餘三昧都是有相的，與外道共通等。因為有相，所以有四種過失：生起貪戀執著，基於我見而生起，被繫縛於三界，與外道共通。依據此經所說，一切世間的動法和不動法都不安穩平等。如果遠離善知識等，新論中說為不能遇到諸佛菩薩。因為其餘三昧沒有消除相，所以不僅沒有佛菩薩，也無法得遇佛等。所以新舊論典互相補充說明。如果這樣，那麼進入正性離生（證悟聖道）難道不是都要依靠第四靜慮（色界第四禪），依託最殊勝的禪定而進入見道等嗎？如果認為各種靜慮各有三種：一、味等至，因為禪定與貪愛相應，所以禪定被稱為味。二、凈等至，與無貪等清凈法相應，禪定被稱為凈。三、無漏等至，指超脫世間的禪定，因為不貪戀執著境界。般若等經和唯識等論都是從清凈和無漏的角度來說的。依據四禪定登入菩薩的正性離生，這是根據味定來說的。生起貪戀執著，基於我見，與外道共通等，各自依據一個方面來說，並不互相矛盾。
論：複次，精勤至十種利益。 釋：次下第五，顯示止的利益。其中有兩點：首先是總的標示，然後是分別解釋。這是第一點。後世的利益無法完全陳述，所以現在顯示其現世的利益。
論：云何為十，至之所護念？ 釋：接下來分別解釋。分別解釋十種利益，即分為十點。這是第一點。由於修習三昧的正因相應，生於如來之家而得到根本。
【English Translation】 English version: These are the four Dhyana Samadhis (the four meditative states of the Form Realm). Samadhi refers to the four Formless Realm Samadhis (the four formless meditative states). All these meditative states arise from attachment and clinging to the meditative state. If they do not all arise based on the view of 'self', such as the boundary of formlessness, which even non-Buddhists can attain, then they are said to be common. Although Bodhisattvas rely on these to develop supernatural powers and use them as preliminary practices for the path, believing in and practicing these should not be entirely abandoned. If practicing these, one should always rely on virtuous friends. If separated from their guidance, wrong views will arise. Some argue that only the True Thusness Samadhi (meditative state of realizing the true nature of reality) should be taken, and the remaining Samadhis can be called worldly Dhyana, etc., without needing to specifically correspond to the various meditative states of the Three Realms (Desire Realm, Form Realm, Formless Realm). Therefore, the new translation says that because the remaining Samadhis are all with characteristics and common with non-Buddhists, etc., due to having characteristics, there are four faults: arising from attachment and clinging, arising based on the view of 'self', being bound to the Three Realms, and being common with non-Buddhists. According to this sutra, all worldly moving and unmoving dharmas are not stable and equal. If separated from virtuous teachers, etc., the new treatise says that one will not encounter Buddhas and Bodhisattvas. Because the remaining Samadhis have not eliminated characteristics, not only will one not have them, but one will also be unable to encounter Buddhas, etc. Therefore, the new and old treatises complement each other. If so, then entering the Correct Destiny Departure from Birth (realizing the holy path) is it not necessary to rely on the Fourth Dhyana (the fourth meditative state of the Form Realm), relying on the most excellent meditative state to enter the Path of Seeing, etc.? If it is thought that each of the various Dhyanas has three types: 1. Taste Equanimity, because the Dhyana is associated with craving, the Dhyana is called 'taste'. 2. Pure Equanimity, associated with pure dharmas such as non-greed, the Dhyana is called 'pure'. 3. Non-Leaking Equanimity, referring to the Dhyana that transcends the world, because it does not crave and cling to the object. The Prajna Sutras and the Consciousness-Only treatises speak from the perspective of purity and non-leakage. Relying on the four Dhyanas to enter the Bodhisattva's Correct Destiny Departure from Birth, this is according to the Taste Dhyana. Arising from attachment and clinging, based on the view of 'self', being common with non-Buddhists, etc., each is based on one aspect and does not contradict each other.
Treatise: Furthermore, diligent effort leads to ten kinds of benefits. Explanation: Next, the fifth point shows the benefits of cessation. There are two points in it: first, a general indication, and then a separate explanation. This is the first point. The benefits of the afterlife cannot be fully stated, so now the benefits of this life are shown.
Treatise: What are the ten, protected and mindful of? Explanation: Next, explain separately. Explain the ten kinds of benefits separately, that is, divided into ten points. This is the first point. Due to the corresponding correct cause of practicing Samadhi, one is born into the family of the Tathagata and obtains the root.
熟。故蒙諸佛所護念也。故有論云。善護念者依于根熟菩薩說等。
論。二者不為至所能恐怖 釋曰。由修三昧。正智相應。知境本空。知心無念。不為魔等現形恐怖。又諸魔者樂生死。此能不怖而成菩薩。
論。三者至之所惑亂 釋曰。外道者樂諸見。由修三昧諸見不動。故不為彼所惑亂也。總諸外道無過六師。各有十六所學之法。一是自學。余教弟子。總彼六師師資所學故。說外道有九十六。此如毗尼婆沙所說。而相傳一似佛法。今論中舉全非者。故云九十五種外道。
論。四者至漸漸薄 釋曰。達境唯心不誹唯境。知心無起。不謗真如。由遠識如失深法故。非但不謗。不起邪業。亦了諸法無有自性故。重罪障漸得薄也。
論。五者至諸惡覺觀 釋曰。決定證了唯識真理。不生猶豫疑惑之心。由定契理。疑惑尚無。況復更生諸惡覺觀。舊名覺觀。新名尋伺。覺謂求覓是尋求義。觀謂觀察是伺察義。然此覺觀通於三性。顯非餘二言諸惡也。
論。六者至信得增長 釋曰。本覺名如。始覺名來。始本不異名為如來。由能照達一心真如無動念理成此如來。故心真如為如來境。照三昧者。雖未證真。於此理境與信增也。或即二覺名如來境。是修行人所觀境故。謂未成佛始未同本。可說真如
【現代漢語翻譯】 現代漢語譯本 成熟。因此受到諸佛的護念。所以有論典說：『善於護念是指依于根器成熟的菩薩而說的』等等。
論：二者不為至所能恐怖 釋：由於修習三昧（Samadhi，禪定），與正智相應，了知境界本性是空，了知心沒有念頭，因此不會被魔等顯現的形象所恐怖。而且那些魔喜歡生死輪迴，此人能夠不怖畏，從而成就菩薩。
論：三者至之所惑亂 釋：外道喜歡各種見解。由於修習三昧，各種見解不能動搖他，因此不會被他們所迷惑。總而言之，所有的外道沒有超過六師外道。每位外道各有十六種所學之法，一是自己學習，其餘的教導弟子。總括那六師外道師徒所學，所以說外道有九十六種。這如同《毗尼婆沙》所說。而（外道的教法）相傳很像佛法。現在論中舉出完全非佛法的，所以說九十五種外道。
論：四者至漸漸薄 釋：通達境界唯是心識所現，不誹謗唯有境界；了知心沒有生起，不誹謗真如（Tathata，事物的真實如是之性）。由於遠離了知如遠離甚深佛法，所以非但不誹謗，也不生起邪惡的業。也了知諸法沒有自性，所以重罪業障漸漸得以減輕。
論：五者至諸惡覺觀 釋：決定證悟了唯識的真理，不生起猶豫疑惑之心。由於禪定與真理相契合，疑惑尚且沒有，更何況再生起各種惡的覺觀。舊譯名『覺觀』，新譯名『尋伺』。覺，是求覓，是尋求之義；觀，是觀察，是伺察之義。然而這覺觀通於三種性質（善、惡、無記），爲了顯示不是其餘二者，所以說諸惡。
論：六者至信得增長 釋：本覺名為如，始覺名為來，始覺與本覺不異，名為如來（Tathagata，佛的稱號之一）。由於能夠照見通達一心真如沒有動念的道理，成就此如來。所以心真如是如來的境界。照三昧的人，雖然沒有證得真如，對於此道理境界，信心也會增長。或者就是始覺與本覺二覺名為如來境界，是修行人所觀的境界。因為未成佛時，始覺與本覺不同，可以說真如。
【English Translation】 English version Mature. Therefore, they are protected and念 by all Buddhas. Hence, some treatises say: 'Those who are good at protecting念 are referring to Bodhisattvas with mature roots,' and so on.
Treatise: Secondly, they are not terrified by what is extreme. Explanation: Because of cultivating Samadhi (concentration), being in accordance with correct wisdom, knowing that the nature of realms is fundamentally empty, and knowing that the mind has no thoughts, they are not terrified by the forms manifested by demons, etc. Moreover, those demons delight in birth and death. This person can be unafraid, thereby becoming a Bodhisattva.
Treatise: Thirdly, they are not confused by what is extreme. Explanation: Externalists delight in various views. Because of cultivating Samadhi, various views cannot shake them, so they are not confused by them. In general, all externalists do not exceed the six teachers. Each teacher has sixteen methods of learning, one is self-learning, and the rest is teaching disciples. Summarizing what the six teachers and their disciples learn, it is said that there are ninety-six kinds of externalists. This is as described in the Vinaya-Vibhasa. And (the teachings of externalists) are transmitted in a way that resembles the Buddha's Dharma. Now, the treatise cites those that are completely non-Buddhist, so it says ninety-five kinds of externalists.
Treatise: Fourthly, what is extreme gradually diminishes. Explanation: Understanding that realms are only manifestations of the mind, not slandering that there are only realms; knowing that the mind has no arising, not slandering Tathata (suchness, the true nature of things). Because of being far from knowing as being far from losing profound Dharma, not only do they not slander, but they also do not generate evil karma. They also understand that all dharmas have no self-nature, so heavy sinful obstacles gradually diminish.
Treatise: Fifthly, what is extreme are all evil perceptions and conceptions. Explanation: Decisively realizing the truth of Vijnaptimatrata (consciousness-only), not giving rise to hesitation and doubt. Because Samadhi is in accord with truth, doubt does not even exist, let alone giving rise to various evil perceptions and conceptions. The old translation is 'perceptions and conceptions,' the new translation is 'seeking and examining.' Perception is seeking, which means to seek; conception is observation, which means to examine. However, these perceptions and conceptions are common to the three natures (wholesome, unwholesome, and neutral). To show that it is not the other two, it is said to be evil.
Treatise: Sixthly, what is extreme is that faith increases. Explanation: Original enlightenment is called 如 (Tathata, suchness), initial enlightenment is called 來 (Agata, come), initial enlightenment and original enlightenment are not different, and are called Tathagata (one of the titles of the Buddha). Because they can illuminate and understand the principle that the one mind's suchness has no moving thoughts, they accomplish this Tathagata. Therefore, the mind's suchness is the realm of the Tathagata. Those who illuminate Samadhi, although they have not realized suchness, their faith in this principle and realm will increase. Or, the two enlightenments, initial and original, are called the realm of the Tathagata, which is the realm observed by practitioners. Because before becoming a Buddha, initial enlightenment is different from original enlightenment, it can be said to be suchness.
為所觀境。若始同本。即是真如理知無別非所觀故。
論。七者至勇猛不法 釋曰。能了真如佛正因。故知一切法即是涅槃。于所求果無慮不成。于已學法不怯。修行雖在生死而知幻夢。無惓而勇。無怖而猛。雖複名處亦無怯也。
論。八者至他人所惱 釋曰。柔謂調柔。和謂和順。謙下為義。憍謂憍傲。慢謂高慢。陵物為義。即憍慢者。恃己成事輕蔑於他。他必輕忽。不自安忍。便生懷恨。心柔和者。謙下於他。他必珍敬。豈為輕□。設過憍慢亦無懷恨。故新論云。柔和忍辱者為一切世間所敬。
論。九者至不樂世間 釋曰。雖未得定者。非謂未曾得也。謂說雖未常得定心。亦有出定起發心時。由前定力衰煩惱種。于諸時處不起現惑。是故名減損煩惱。故斯本言煩種薄終不現起。諸纏垢縛或不現故不樂世間。
論。十者至之所驚動 釋曰。若得三昧者。非謂創得也。意說。若時得住三昧。心如虛空無掛礙。故唯有廣聲終無驚動。故新本云。若住于定。
論。複次至是故修觀 釋曰。上顯修止。下明修觀。于中有三。初明修觀之意。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。息緣偏寂相愚癡。既非照察故為沉沒。二起懈怠失。由因止息相順惛沈。既無勇悍
【現代漢語翻譯】 現代漢語譯本： 對於所觀察的境界，如果初始就與根本相同，那就是真如理體，知與理沒有差別，因為沒有被觀察的對象。 論：第七，乃至勇猛不為不法之事。釋：能夠明瞭真如是佛的正因，所以知道一切法就是涅槃。對於所求的果，不用擔心不能成就；對於已經學過的法，不會膽怯。修行雖然在生死輪迴中，卻知道一切如幻如夢，沒有疲倦而勇猛，沒有恐懼而剛毅。即使身處名利之地，也不會膽怯。 論：第八，乃至不被他人所惱。釋：柔是指調柔，和是指和順，謙下是其含義。憍是指憍傲，慢是指高慢，輕視他人是其含義。如果憍慢之人，仗恃自己成就的事情而輕蔑他人，他人必定輕視怠慢他，自己不能安忍，便會產生怨恨。心柔和的人，謙下待人，他人必定珍視敬重他，怎麼會輕視怠慢呢？即使別人有憍慢的過失，也不會懷恨在心。所以新論說：『柔和忍辱的人為一切世間所敬重。』 論：第九，乃至不喜好世間。釋：雖然沒有得到禪定，不是說從來沒有得到過。而是說雖然沒有常常得到禪定之心，也有出定而生起發心的時候。由於之前的定力減弱了煩惱的種子，在各種時間和地點不起現行的迷惑，所以叫做減損煩惱。所以這個版本說煩惱的種子淡薄最終不會現起。各種纏縛或者不出現，所以不喜歡世間。 論：第十，乃至被聲音所驚動。釋：如果得到三昧（Samadhi，定）的人，不是說剛剛得到。意思是說，如果能夠安住於三昧（Samadhi，定）之中，心就像虛空一樣沒有掛礙，所以只有廣大的聲音，最終不會被驚動。所以新版本說：『如果安住于定中。』 論：再次，乃至因此修觀。釋：上面顯示修止（Samatha，止），下面說明修觀（Vipassanā，觀）。其中有三點：首先說明修觀（Vipassanā，觀）的意義，其次辨別所修的觀相，最後總結觀的分際。這是第一點。如果只修止（Samatha，止）就會有四種過失：一是心沉沒的過失，止息攀緣而偏向寂靜之相，因為不是照察，所以是沉沒；二是生起懈怠的過失，因為止息之相順應昏沉，所以沒有勇猛精進。
【English Translation】 English version: Regarding the object being observed, if it is initially the same as the fundamental, then that is the true suchness (Tathata) principle, where knowledge and principle are not different, because there is no object being observed. Treatise: Seventh, up to being courageous and not engaging in unlawful acts. Explanation: Being able to understand that true suchness (Tathata) is the correct cause of the Buddha, therefore knowing that all dharmas are Nirvana. Regarding the fruit sought, there is no need to worry about not achieving it; regarding the dharmas already learned, there will be no timidity. Although practice is in the cycle of birth and death, one knows everything is like illusion and dream, without weariness and courageous, without fear and vigorous. Even if in a place of fame and gain, there will be no timidity. Treatise: Eighth, up to not being troubled by others. Explanation: Gentle means harmonious, peaceful means agreeable, humility is its meaning. Arrogance means haughtiness, pride means conceit, looking down on others is its meaning. If an arrogant person relies on their own accomplishments and despises others, others will surely despise and neglect them, and they will not be able to endure it, and resentment will arise. A person with a gentle and harmonious heart is humble to others, and others will surely cherish and respect them, how could they despise and neglect them? Even if others have the fault of arrogance, they will not hold resentment in their heart. Therefore, the new treatise says: 'Those who are gentle, harmonious, and patient are respected by all the world.' Treatise: Ninth, up to not delighting in the world. Explanation: Although one has not attained Samadhi (定, concentration), it is not to say that one has never attained it. Rather, it means that although one has not often attained a concentrated mind, there are also times when one emerges from Samadhi (定, concentration) and generates the aspiration for enlightenment. Because the power of previous Samadhi (定, concentration) has weakened the seeds of afflictions, the afflictions do not arise in various times and places, therefore it is called diminishing afflictions. Therefore, this version says that the seeds of afflictions are thin and will ultimately not arise. Various entanglements or bonds may not appear, therefore one does not delight in the world. Treatise: Tenth, up to being startled by sounds. Explanation: If one has attained Samadhi (定, concentration), it is not to say that one has just attained it. It means that if one can abide in Samadhi (定, concentration), the mind is like empty space without any attachments, therefore there is only a vast sound, and ultimately one will not be startled. Therefore, the new version says: 'If one abides in Samadhi (定, concentration).' Treatise: Furthermore, up to therefore cultivating contemplation. Explanation: The above shows the cultivation of Samatha (止, calming the mind), and the following explains the cultivation of Vipassanā (觀, insight). There are three points in it: first, explaining the meaning of cultivating Vipassanā (觀, insight); second, distinguishing the characteristics of the contemplation being cultivated; and third, summarizing the limits of contemplation. This is the first point. If one only cultivates Samatha (止, calming the mind), there will be four faults: first, the fault of the mind sinking, stopping clinging and leaning towards the aspect of stillness, because it is not illuminating, therefore it is sinking; second, the fault of arising laziness, because the aspect of stopping is in accordance with dullness, therefore there is no courage and vigor.
乃成懶墮。三不樂眾善失。由偏住寂。棄所作心。懈怠相應。豈能勤善。四者離大悲失。不觀苦境偏寂其心□既不勤。豈懷悲濟。
論。修習觀者至須臾變壞 釋曰。以辨觀相。于中有四。一法相觀。二大悲觀。三誓願觀。四精進觀。初中有四。一無常。二有苦。三無我。四不凈。此觀無常除常倒也。無常有三。一粗。二細。粗謂一頓粗相生滅。細謂行愿細分生滅。今此但約粗相無常故。說有為須臾變等。言須臾者。顯有為法不得久住無常之義。非謂別指三十須臾。故新論但云生滅不停等。
論。一切心行至以是苦 釋曰。此唯觀苦除樂倒也。言心行者。謂即四蘊唸唸遷流名為心行。即此生滅故名為苦。故新論云。無常故苦。依諸經論。苦體有三。所謂苦苦壞苦行苦。即此心行剎那生滅。于唸唸中具足三苦。故對法雲。何故經說若無常即苦邪。由三分常苦相可知。謂生分無常為緣故苦苦。性了了故。生分無常者本無今有。苦品諸行體是逼迫。滅分無常為緣故壞苦。性了了故。滅分無常者謂有已還無。樂品諸行無可愛樂。住分無常為緣故行苦。性了了故。住分無常者諸行相續。若生若滅俱不可樂。故世間說諸行無常諸行變壞。諸所有受我說皆苦。由是此中一切行唸唸生滅故為苦也。
論。應觀過去至
【現代漢語翻譯】 現代漢語譯本：於是變得懶惰。有三種不快樂，失去了眾多的善行，因為偏執于寂靜，放棄了應做的事情，與懈怠相應，怎麼能勤奮行善呢？第四種是失去了大悲心，不觀察眾生的苦難，只是偏執于自己的寂靜，既然不勤奮，又怎麼會懷有悲憫之心去救濟眾生呢？
論：修習觀行的人，要觀察一切事物即使是短暫的一瞬間也在變化和壞滅。釋：這是爲了辨別觀行的相狀，其中有四種：一是法相觀，二是大悲觀，三是誓願觀，四是精進觀。法相觀中有四種：一是無常，二是有苦，三是無我，四是不凈。這種觀無常可以去除常顛倒。無常有三種：一是粗無常，二是細無常。粗無常是指一下子就能觀察到的粗顯的生滅現象。細無常是指行蘊和愿蘊中細微的生滅變化。這裡只說粗相的無常，所以說有為法即使是短暫的一瞬間也在變化等等。說『須臾』，是爲了顯示有為法不能長久住留，是無常的含義，不是特別指三十個須臾。所以《新論》只說生滅不停等等。
論：一切心行都是苦。釋：這只是觀苦，去除樂顛倒。說『心行』，是指四蘊（色蘊、受蘊、想蘊、行蘊）唸唸遷流，稱為心行。因為這些心行都在生滅變化，所以是苦。所以《新論》說：『因為無常，所以是苦。』根據各種經論，苦的體性有三種，即苦苦、壞苦、行苦。這些心行剎那生滅，在每一個念頭中都具備這三種苦。所以《對法論》說：『為什麼經中說無常就是苦呢？』可以通過三種分位的常苦相來理解。生分無常是苦苦的因緣，因為它的自性是明瞭的。生分無常是指本來沒有現在有了，苦品諸行的體性是逼迫。滅分無常是壞苦的因緣，因為它的自性是明瞭的。滅分無常是指已經有了又歸於無，樂品諸行沒有可愛之處。住分無常是行苦的因緣，因為它的自性是明瞭的。住分無常是指諸行相續不斷，無論是生起還是滅去，都沒有可喜之處。所以世間說諸行無常，諸行變壞，一切感受都是苦。因此，這裡說一切心行唸唸生滅，所以是苦。
論：應當觀察過去的心。
【English Translation】 English version: Thus, one becomes lazy. There are three kinds of unhappiness, and one loses many good deeds because of being attached to solitude, abandoning what should be done, and being associated with laziness. How can one be diligent in doing good? The fourth is losing great compassion. One does not observe the suffering of sentient beings, but is only attached to one's own solitude. Since one is not diligent, how can one have compassion to help sentient beings?
Treatise: Those who practice contemplation should observe that all things change and decay even in a short moment. Explanation: This is to distinguish the characteristics of contemplation, which are four: first, Dharmalakshana-contemplation (法相觀), second, Great Compassion-contemplation (大悲觀), third, Vow-contemplation (誓願觀), and fourth, Diligence-contemplation (精進觀). Dharmalakshana-contemplation has four aspects: first, impermanence (無常), second, suffering (有苦), third, no-self (無我), and fourth, impurity (不凈). This contemplation of impermanence can remove the delusion of permanence. Impermanence has three types: first, coarse impermanence, and second, subtle impermanence. Coarse impermanence refers to the obvious phenomena of arising and ceasing that can be observed at once. Subtle impermanence refers to the subtle changes of arising and ceasing in the aggregates of action (行蘊) and aspiration (愿蘊). Here, only coarse impermanence is discussed, so it is said that conditioned phenomena change even in a short moment, etc. Saying 'short moment' (須臾) is to show that conditioned phenomena cannot stay for long and are impermanent, not specifically referring to thirty short moments. Therefore, the New Treatise only says that arising and ceasing do not stop, etc.
Treatise: All mental activities are suffering. Explanation: This is only contemplating suffering and removing the delusion of happiness. Saying 'mental activities' (心行) refers to the continuous flow of the four aggregates (四蘊) (form, feeling, perception, volition), which is called mental activity. Because these mental activities are arising and ceasing, they are suffering. Therefore, the New Treatise says: 'Because of impermanence, it is suffering.' According to various sutras and treatises, there are three types of suffering: suffering of suffering (苦苦), suffering of change (壞苦), and suffering of conditioning (行苦). These mental activities arise and cease in an instant, and each thought contains these three types of suffering. Therefore, the Abhidharma says: 'Why do the sutras say that impermanence is suffering?' It can be understood through the aspects of permanence and suffering in the three divisions. The impermanence of the arising division is the cause of the suffering of suffering, because its nature is clear. The impermanence of the arising division refers to something that did not exist before but now exists, and the nature of the actions of the suffering category is oppressive. The impermanence of the ceasing division is the cause of the suffering of change, because its nature is clear. The impermanence of the ceasing division refers to something that existed but now no longer exists, and the actions of the happiness category have nothing lovable. The impermanence of the abiding division is the cause of the suffering of conditioning, because its nature is clear. The impermanence of the abiding division refers to the continuous succession of actions, and whether they arise or cease, there is nothing to be happy about. Therefore, the world says that all actions are impermanent, all actions change and decay, and all feelings are suffering. Therefore, here it is said that all mental activities arise and cease in every thought, so they are suffering.
Treatise: One should contemplate the past mind.
忽爾而起 釋曰。此觀無我除我倒也。過去已滅唯有其念難追尋故。如夢所見。以現在法剎那即滅不久住故。猶如電光。未來未至非本積聚。當來忽起故。喻于云。由觀三世無有自效能離我相皆除我倒。故般若論說。夢電云以喻隨順出離離相也。所謂隨順人法無我以攀緣故得出離等。若爾新論於此前文可更言苦故無我。若彼於此初略舉無我。於此三世廣觀察故。
論。應觀世間至無一可樂 釋曰。此觀不凈除凈倒也。依智度論。今觀此身始終應作五種不凈。一種子不凈。二依處不凈。三自體不凈。四所說不凈。五□□不凈。由此觀故身無可樂。新論更加煩惱和雜。此即明其不凈因也。此除四倒名法相觀。除前第一心沉沒失。新論此下更加觀察相心見倒。故彼文云。觀諸凡愚所見諸法。于無物中妄計為有。觀察一切從緣生法。皆如幻等畢竟無實。觀第一義非心所行。不可譬喻不可言說(釋云)謂觀凡愚于無計有故除見倒。觀緣生法無實體故能除相倒。觀第一義非心所行能除心倒。此即通前是除七倒。皆屬第一法相觀。□□者廣略不相違也。
論。如是當念至甚為可愍 釋曰。此大悲觀。因觀法相見苦生悲。除前第四不起悲失。當念等者。先觀苦境。知可悲者。後起悲心。初心之悲觀苦生故。初苦境中有其三
【現代漢語翻譯】 現代漢語譯本 忽爾而起（忽然生起）。釋曰：這是觀察無我，去除我見顛倒。過去已經滅亡，只有念頭難以追尋，就像夢中所見。因為現在的法剎那間就滅亡，不能長久停留，就像閃電的光芒。未來還沒有到來，不是原本積聚的，將要到來時忽然生起，比喻為云。通過觀察過去、現在、未來三世都沒有自性，能夠脫離我相，就能去除我見顛倒。所以《般若論》說，用夢、閃電、云來比喻隨順出離，脫離相。所謂隨順人無我、法無我，因為攀緣的緣故能夠得出離等等。如果這樣，新論在前面的文句中可以再說因為苦所以無我。如果他們在這裡最初略微提及無我，在這裡對三世廣泛觀察的緣故。
論：應當觀察世間，乃至沒有一樣可以令人快樂。釋曰：這是觀察不凈，去除凈見顛倒。依據《智度論》，現在觀察這個身體，從始至終應當作五種不凈觀：一種子不凈，二依處不凈，三自體不凈，四所說不凈，五[此處原文缺失]。通過這樣的觀察，身體沒有什麼可以令人快樂的。新論更加上煩惱和雜染，這正是說明不凈的原因。這去除四種顛倒，名為法相觀。去除前面第一種心沉沒的過失。新論在此之後更加上觀察相見、心見顛倒。所以那裡的文句說：觀察那些凡夫愚人所見的各種法，在沒有實物中妄自認為有。觀察一切從因緣生起的法，都像幻象一樣畢竟沒有真實。觀察第一義諦不是心所能行，不可以比喻，不可以言說。（解釋說）說觀察凡夫愚人在沒有中認為有，所以去除見顛倒。觀察因緣生法沒有實體，所以能夠去除相顛倒。觀察第一義諦不是心所能行，能夠去除心顛倒。這連同前面一共是去除七種顛倒，都屬於第一種法相觀。[此處原文缺失]是廣說和略說不相違背。
論：像這樣應當思念，乃至非常可憐。釋曰：這是大悲觀。因為觀察法相，見到苦而生起悲心，去除前面第四種不起悲心的過失。應當思念等等，先觀察苦的境界，知道是值得悲憫的，然後生起悲心。最初生起的悲心是因為觀察苦的境界而產生的。最初的苦境中有三種苦。
【English Translation】 English version Hū ér ér qǐ (Suddenly arises).釋曰 (Shì yuē): This is observing no-self to remove the inverted view of self. The past has already perished, and only the thought is difficult to trace, like what is seen in a dream. Because the present dharma perishes in an instant and does not stay for long, like the light of lightning. The future has not yet arrived, is not originally accumulated, and suddenly arises when it is about to arrive, which is likened to a cloud. By observing that the three times—past, present, and future—have no self-nature, one can detach from the appearance of self and remove the inverted view of self. Therefore, the Prajna Sutra says that dreams, lightning, and clouds are used as metaphors for following liberation and detaching from appearances. So-called following the no-self of persons and the no-self of dharmas, one can attain liberation because of clinging, and so on. If so, the New Treatise could further say in the preceding text that there is no self because of suffering. If they initially mentioned no-self briefly here, it is because they extensively observe the three times here.
論 (Lùn): One should observe the world, even to the point where there is nothing enjoyable. 釋曰 (Shì yuē): This is observing impurity to remove the inverted view of purity. According to the Mahāprajñāpāramitāśāstra, one should now observe this body from beginning to end, contemplating five kinds of impurity: first, the impurity of the seed; second, the impurity of the place of reliance; third, the impurity of the body itself; fourth, the impurity of what is said; fifth, [original text missing here]. Through such observation, there is nothing enjoyable about the body. The New Treatise further adds afflictions and defilements, which precisely explain the cause of impurity. This removes the four inversions and is called the contemplation of dharma characteristics. It removes the fault of the first kind, the sinking of the mind. The New Treatise further adds the inverted views of appearance and mind after this. Therefore, the text there says: Observe that those foolish ordinary people see various dharmas and falsely assume existence in what has no substance. Observe that all dharmas arising from conditions are like illusions and ultimately have no reality. Observe that the ultimate truth is not what the mind can reach, cannot be compared, and cannot be spoken of. (Explanation says) Saying that observing foolish ordinary people assume existence in what has no existence, therefore removing the inverted view of seeing. Observing that conditioned dharmas have no substance, therefore being able to remove the inverted view of appearance. Observing that the ultimate truth is not what the mind can reach, being able to remove the inverted view of mind. This, together with the previous ones, removes a total of seven inversions, all belonging to the first kind of contemplation of dharma characteristics. [Original text missing here] is that extensive and brief explanations do not contradict each other.
論 (Lùn): In this way, one should contemplate, even to the point of being very pitiable. 釋曰 (Shì yuē): This is the contemplation of great compassion. Because of observing the characteristics of dharmas and seeing suffering, compassion arises, removing the fault of not arising compassion, which was the fourth kind mentioned earlier. One should contemplate, etc., first observing the realm of suffering, knowing that it is worthy of compassion, and then arising compassion. The initial compassion arises because of observing the realm of suffering. In the initial realm of suffering, there are three kinds of suffering.
義。一切等者。此觀苦時顯受苦來無有初分。皆因等者。此觀苦因。無明不覺妄受苦故。已受等者。此觀苦相。于中初顯受三世苦。五識相應名身大苦。意識相應名心大苦。難捨難離者。后顯愚妄著。愚癡不知謂苦為樂不生厭離久沉溺故。前法相觀觀自了苦為除樂倒。此觀他苦而作悲因故二別也。
論。作此思惟至第一義樂 釋曰。此誓願觀。因悲立愿。愿修眾善。除前第三不樂眾善失。愿令等者。此愿體也。分別不除無明之分。豈能修善生悲濟邪。遍於等者。明廣大愿。諸善功德即新論言。親近一切諸佛菩薩。頂禮供養恭敬讚歎。聽聞正法如說修行。盡其等者。明長時愿。令得等者。明第一愿。故前愿體亦得名為不顛倒愿。愿不離心亦得名為四種心也。
論。以起如是至心無懈怠 釋曰。此精進觀。因愿策勤勤修眾善。除前第三起懈怠失。一切等者。對聲聞行。今常精進。聲聞不時□說當不兼時處而修。況起大行兼時處也。隨已等者簡凡失行不令退墮。凡失愚癡不重自力頓修便止。今顯菩薩離過分過隨分常修也。
論。唯除坐時至不應作 釋曰。已顯觀相。此即第三結觀分齊。唯除修止端坐之時。若餘一切悉當觀察。順理應作違不應作。故新論言。行住坐臥常應觀察所可作等。
論。若行
【現代漢語翻譯】 現代漢語譯本：『義。一切等者：』此觀想苦諦時，顯示領受痛苦的到來沒有最初的開始，都是因為『等者』。此觀想苦的原因，因為無明不覺而妄自領受痛苦。『已受等者：』此觀想苦的相狀，其中首先顯示領受三世的痛苦。五識相應，名為身的大苦；意識相應，名為心的大苦。『難捨難離者：』後面顯示愚昧虛妄的執著。愚癡無知，把痛苦當作快樂，不生厭離之心，長久地沉溺其中。前面的法相觀，觀想自己了悟痛苦，是爲了去除快樂的顛倒；此觀想他人的痛苦，而作為生起悲心的原因，所以這兩種觀想有所區別。
『論：作此思惟至第一義樂』 『釋曰：』這是誓願觀，因為悲心而立下誓願，愿修一切善行，去除前面第三種不樂於行善的過失。『愿令等者：』這是誓願的本體。分別不去除無明的部分，怎麼能夠修善，生起悲心來救濟邪見之人呢？『遍於等者：』說明廣大之愿。諸善功德，就是《新論》所說的：親近一切諸佛菩薩，頂禮供養恭敬讚歎，聽聞正法，如所說而修行。『盡其等者：』說明長久之愿。『令得等者：』說明第一之愿。所以前面的誓願本體，也可以稱為不顛倒愿，愿不離心，也可以稱為四種心。
『論：以起如是至心無懈怠』 『釋曰：』這是精進觀，因為誓願而策勵勤奮，勤修一切善行，去除前面第三種生起懈怠的過失。『一切等者：』針對聲聞乘的修行。現在常常精進，聲聞乘不按時，或者說不兼顧時間和地點而修行，更何況發起大乘的修行，要兼顧時間和地點呢？『隨已等者：』簡別凡夫的過失，不令退墮。凡夫的過失在於愚癡，不重新依靠自己的力量，一下子就停止了修行。現在顯示菩薩遠離過失，隨分隨力地常常修行。
『論：唯除坐時至不應作』 『釋曰：』已經顯示了觀想的相狀，這即是第三個總結觀想的範圍。除了修止端坐的時候，其餘一切時候都應當觀察。順應道理的就應當做，違背道理的就不應當做。所以《新論》說：行住坐臥，常常應當觀察所可以做的事情等等。
『若行』
【English Translation】 English version: 『Meaning. 'All, etc.':』 This contemplation on suffering reveals that the reception of suffering has no initial beginning, all because of 'etc.'. This contemplates the cause of suffering, because of ignorance and unawareness, one falsely receives suffering. 'Already received, etc.':』 This contemplates the appearance of suffering, wherein it initially reveals the reception of suffering in the three times (past, present, and future). The correspondence of the five consciousnesses is called the great suffering of the body; the correspondence of the mind consciousness is called the great suffering of the mind. 'Difficult to abandon and difficult to leave':』 Later, it reveals foolish and deluded attachments. Foolish and ignorant, taking suffering as pleasure, not generating aversion and detachment, long immersed in it. The previous contemplation of the characteristics of phenomena, contemplating oneself understanding suffering, is to remove the inversion of pleasure; this contemplates the suffering of others, and serves as the cause for generating compassion, so these two contemplations are different.
『Treatise: Making this thought leads to the ultimate joy』 『Explanation:』 This is the vow contemplation, establishing vows because of compassion, vowing to cultivate all good deeds, removing the previous third fault of not delighting in good deeds. 'Wishing that, etc.':』 This is the substance of the vow. If one does not separately remove the portion of ignorance, how can one cultivate goodness, generate compassion to save those with wrong views? 'Extending to, etc.':』 Explains the vastness of the vow. All good merits are what the 'New Treatise' says: to be close to all Buddhas and Bodhisattvas, to prostrate, make offerings, respect, and praise, to listen to the correct Dharma, and to practice as it is said. 'Exhausting their, etc.':』 Explains the long-lasting vow. 'To enable to attain, etc.':』 Explains the first vow. Therefore, the previous substance of the vow can also be called the non-inverted vow, and the vow not departing from the mind can also be called the four types of minds.
『Treatise: By arising such sincere mind without懈怠(xie dai, lax)』 『Explanation:』 This is the contemplation of diligence, encouraging diligence because of the vow, diligently cultivating all good deeds, removing the previous third fault of arising懈怠(xie dai, lax). 'All, etc.':』 In response to the practice of the Shravakas (聲聞, sheng wen, Hearers). Now constantly diligent, the Shravakas (聲聞, sheng wen, Hearers) do not practice on time, or do not consider both time and place when practicing, let alone initiating the great practice, which requires considering both time and place? 'Following already, etc.':』 Distinguishes the faults of ordinary people, not allowing them to regress. The fault of ordinary people lies in ignorance, not relying on their own strength again, stopping the practice abruptly. Now it reveals that Bodhisattvas are far from faults, constantly practicing according to their capacity.
『Treatise: Except for the time of sitting to what should not be done』 『Explanation:』 The appearance of contemplation has already been revealed, this is the third concluding the scope of contemplation. Except for the time of sitting in meditation, at all other times one should observe. What accords with reason should be done, what violates reason should not be done. Therefore, the 'New Treatise' says: in walking, standing, sitting, and lying down, one should constantly observe what can be done, etc.
『If walking』
若住至止觀俱行 釋曰。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。住謂立也。起謂行也。諸戒中亦應修也。新論此中更有據文總善於此。故彼文云。複次若唯修觀則心不止息多生疑惑不隨順第一義不出生無分別智。是故止觀應兼修行。
論。所謂雖念至性不可得 釋曰。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。雖念諸法自性無生者。約非有義以明止也。即念緣合業果不定者。約非無義以明勸也。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。故示動止而起觀也。雖念已下後明即觀而修于止。雖念因緣善惡業根。約非無義明觀行。而亦即念性不可得。約非有義以明止行。此即隨順不壞假名而說實相。以性非無即是非有故。不捨觀而入止也。然此止觀說雖前後。在行者心镕融不二。不二之性即實性故。
論。若修止者至不修善根 釋曰。此顯對治俱行止觀。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。以是怯怖生死因故。若修止者心安真境。凡夫不執何樂世間。二乘亡見寧壞生死。謂修觀者亦除二有。正除二乘不觀本生不起大悲狹劣心過。兼除凡
【現代漢語翻譯】 若安住于止觀雙運的狀態，釋迦牟尼解釋說：『上面闡述了分別修習止和觀，下面闡明了止觀雙運。其中有三個部分：首先總括地標明止觀雙運，其次闡述其修行的狀態，最後總結止觀雙運。』這是第一部分。『住』指的是安住，『起』指的是修行。在各種戒律中也應該修習止觀。新論認為，這裡更有根據經文總括善法於此的含義。所以那裡的經文說：『進一步說，如果僅僅修習觀，那麼心就不能止息，會產生很多疑惑，不順應第一義諦，不能生出無分別智。因此，止觀應該兼修。』
論中說：『所謂雖然念及自性不可得。』釋迦牟尼解釋說：『下面闡述修行的狀態。其中有兩部分：首先闡述順應真理的止觀雙運，然後闡述對治煩惱的止觀雙運。』這是第一部分。『所謂』以下首先闡明即止而修觀。『雖然念及諸法自性無生』，這是從非有（否定存在）的角度來闡明止。『即念及因緣和合，業果不定』，這是從非無（否定不存在）的角度來闡明觀。這兩者不是二元對立的，所以說『即念』。這便是順應不動的真如實相而建立諸法。因為非有即是非無，所以顯示動止而生起觀。『雖然念及』以下，後面闡明即觀而修止。『雖然念及因緣、善惡業根』，這是從非無的角度來闡明觀行。『而也即念及自性不可得』，這是從非有的角度來闡明止行。這便是隨順不壞假名而說實相。因為自性非無即是非有，所以不捨棄觀而進入止。然而，這止和觀，雖然在說法上有所先後，但在修行者的心中是融合而不二的。不二的自性就是實性。
論中說：『如果修止的人，乃至不修善根。』釋迦牟尼解釋說：『這闡述了對治煩惱的止觀雙運。』所謂修止的人，去除兩種過失：主要去除凡夫的法執和我執，因為這是住著世間的原因。兼帶去除二乘（聲聞乘和緣覺乘）的法我和我見，因為這是怯懦畏懼生死的原因。如果修止的人心安住于真如境界，凡夫就不會執著，又怎麼會貪戀世間呢？二乘斷滅了見解，又怎麼會破壞生死呢？所謂修觀的人，也去除兩種有：主要去除二乘不觀察自身本生，不起大悲心，心胸狹隘的過失；兼帶去除凡夫
【English Translation】 If one dwells in the state of Samatha-vipassana (止觀, Zhǐ Guān) co-practice, Shakyamuni explains: 'The above elucidates the separate cultivation of Samatha (止, Zhǐ) and Vipassana (觀, Guān), and the following clarifies the co-practice of Samatha-vipassana. Among them, there are three parts: first, it generally marks the co-practice of Samatha-vipassana; second, it elucidates the state of its practice; and third, it summarizes the co-practice of Samatha-vipassana.' This is the first part. 'Dwelling' refers to abiding, and 'arising' refers to practice. Samatha-vipassana should also be practiced in various precepts. The new treatise believes that there is more meaning here based on the scriptures, summarizing the good dharma here. Therefore, the text there says: 'Furthermore, if one only practices Vipassana, then the mind cannot be calmed, and many doubts will arise, not conforming to the first meaning, and not giving rise to non-discriminating wisdom. Therefore, Samatha-vipassana should be practiced together.'
The treatise says: 'So-called although thinking of the self-nature as unattainable.' Shakyamuni explains: 'The following elucidates the state of practice. Among them, there are two parts: first, it elucidates the Samatha-vipassana co-practice that accords with the truth; and then it elucidates the Samatha-vipassana co-practice that counteracts afflictions.' This is the first part. 'So-called' below first clarifies cultivating Vipassana while abiding in Samatha. 'Although thinking of the self-nature of all dharmas as unborn', this is to clarify Samatha from the perspective of non-existence (否定存在). 'That is, thinking of the aggregation of causes and conditions, and the impermanence of karmic results', this is to clarify Vipassana from the perspective of non-non-existence (否定不存在). These two are not dualistic, so it is said 'that is, thinking'. This is to establish all dharmas in accordance with the immovable true reality. Because non-existence is non-non-existence, it shows movement and stillness and gives rise to Vipassana. 'Although thinking of' below, the following clarifies cultivating Samatha while abiding in Vipassana. 'Although thinking of the causes and conditions, good and evil karmic roots', this is to clarify Vipassana practice from the perspective of non-non-existence. 'And also thinking of the self-nature as unattainable', this is to clarify Samatha practice from the perspective of non-existence. This is to speak of the true form in accordance with the indestructible provisional name. Because self-nature is non-non-existence, it is non-existence, so one does not abandon Vipassana and enter Samatha. However, although this Samatha and Vipassana are spoken of in sequence, in the mind of the practitioner, they are fused and non-dual. The non-dual self-nature is the true nature.
The treatise says: 'If one who cultivates Samatha, even does not cultivate good roots.' Shakyamuni explains: 'This elucidates the Samatha-vipassana co-practice that counteracts afflictions.' The so-called person who cultivates Samatha removes two kinds of faults: mainly removing the attachment to dharma and the attachment to self of ordinary people, because this is the cause of dwelling in the world. Incidentally removing the view of dharma-self and self of the two vehicles (聲聞乘, Shēngwén Chéng and 緣覺乘, Yuánjué Chéng), because this is the cause of cowardice and fear of birth and death. If the person who cultivates Samatha dwells in the realm of true reality, ordinary people will not be attached, so how can they be greedy for the world? The two vehicles have extinguished their views, so how can they destroy birth and death? The so-called person who cultivates Vipassana also removes two kinds of existence: mainly removing the faults of the two vehicles not observing their own original birth, not arousing great compassion, and having a narrow mind; incidentally removing the faults of ordinary people
夫不觀法相不能色修懈怠心過。若修觀者識達因緣。二乘觀苦能起大悲。凡夫厭離能修眾善。
論。以是義故至不相舍離 釋曰。次下第二總結雙運。于中有二。初顯具位。后明闕失。此初也。以是順理對治義故。而止與觀共相助也。凡夫由止對治住著而起精進。二乘因止故謂怯弱而生大悲。此則以止助成觀也。二乘不觀心行生滅。凡夫不觀無我不凈。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。若止觀至菩提之道 釋曰。闕失菩提道者即是法界。而言道者所因緣處。然此法界有其二義。一具位真體。二緣起稱用。止心住寂歸法性體。觀心顯照順法性用。止觀俱行雙順體用。既顯法性得成菩薩。若唯修止不順真用。是則種智長廢永休。若唯修觀不歸真體。是則輪迴無時暫息。是故不具非入菩提。
論。複次至意欲退者 釋曰。修行信心下有三所由。前來已顯就人□意約法廣辨。次下第三隨退方便。于中有二。初舉可退之人。後防退之法。此初也。初學是法者。此明行劣。以住已下舉處釋成。內心既劣。外闕勝緣。信行難成。故將退也。即是將退入二乘道。新論更加能具惡緣。故彼文云。或值寒熱風雨不時饑饉等苦。或見不善可畏眾生。三毒所纏邪見顛倒。棄背善道習行惡法。
【現代漢語翻譯】 現代漢語譯本：如果不觀察法的實相（法相），就會因為懈怠而錯過修行的機會。如果修行者能夠觀察，就能認識到因緣（因緣）。二乘（二乘）的修行者觀察苦，能夠生起大悲心。凡夫（凡夫）厭離世俗，能夠修習各種善行。
論：因為這個道理，止和觀不能互相舍離。 釋：接下來第二部分總結止觀雙運。其中分為兩部分：首先闡明具備止觀的地位，然後說明缺失止觀的過失。這是第一部分。因為這個順應道理、對治煩惱的意義，止和觀互相幫助。凡夫因為止對治住著，從而發起精進。二乘因為止，認為自己怯弱，從而生起大悲心。這就是用止來幫助成就觀。二乘不觀察心行生滅，凡夫不觀察無我、不凈，無法厭離世俗而安住于止。這就是用觀來幫助成就止。所以說止觀互相幫助成就。
論：如果止觀不能雙運，就無法進入菩提之道（菩提之道）。 釋：缺失菩提道，就是缺失法界（法界）。說「道」是指所因緣之處。然而這個法界有兩種含義：一是具備地位的真如本體，二是緣起而顯現的作用。止使心安住于寂靜，迴歸法性本體。觀使心顯現照了，順應法性作用。止觀同時修行，就是同時順應本體和作用。既能顯現法性，就能成就菩薩。如果只修止，不順應真如的作用，那麼一切種智（種智）就會長久廢棄。如果只修觀，不迴歸真如本體，那麼輪迴就沒有停止的時候。所以說不具備止觀，就無法進入菩提。
論：再次，修行信心的人，如果意欲退轉。 釋：修行信心下有三個原因。前面已經闡明了就人□意約法廣為辨析。接下來第三部分是隨順退轉的方便。其中分為兩部分：首先舉出可能退轉的人，然後防止退轉的方法。這是第一部分。初學這個法的人，說明修行能力低下。以「住」以下舉出處境來解釋說明。內心既已低下，外在又缺乏殊勝的因緣，信心和修行難以成就，所以將要退轉。即將退轉進入二乘道。新論更加上了能夠具足惡緣的情況。所以那裡的經文說：『或者遇到寒冷、炎熱、風雨不調、饑饉等痛苦，或者見到不善、可畏的眾生，被貪嗔癡三毒所纏繞，邪見顛倒，拋棄善道，習行惡法。』
【English Translation】 English version: If one does not contemplate the characteristics of the Dharma (法相), one will miss the opportunity for cultivation due to laziness. If a practitioner can contemplate, they can recognize the conditions and causes (因緣). Practitioners of the Two Vehicles (二乘) observe suffering and can generate great compassion. Ordinary people (凡夫) who are weary of the mundane can cultivate various good deeds.
Treatise: For this reason, cessation and contemplation cannot be separated from each other. Explanation: Next, the second part summarizes the dual practice of cessation and contemplation. It is divided into two parts: first, clarifying the position of possessing both cessation and contemplation, and then explaining the faults of lacking them. This is the first part. Because of this meaning of conforming to reason and counteracting afflictions, cessation and contemplation help each other. Ordinary people generate diligence by using cessation to counteract attachment. Practitioners of the Two Vehicles generate great compassion because of cessation, thinking they are timid. This is using cessation to help accomplish contemplation. Practitioners of the Two Vehicles do not observe the arising and ceasing of mental activities, and ordinary people do not observe non-self and impurity, so they cannot be weary of the mundane and abide in cessation. This is using contemplation to help accomplish cessation. Therefore, it is said that cessation and contemplation help each other to accomplish.
Treatise: If cessation and contemplation are not practiced together, one cannot enter the path to Bodhi (菩提之道). Explanation: Lacking the path to Bodhi is lacking the Dharmadhatu (法界). Saying 'path' refers to the place where conditions and causes arise. However, this Dharmadhatu has two meanings: first, the true essence of possessing position; second, the function manifested by dependent origination. Cessation causes the mind to abide in stillness, returning to the essence of Dharma-nature. Contemplation causes the mind to manifest illumination, conforming to the function of Dharma-nature. Practicing cessation and contemplation simultaneously is conforming to both essence and function. If one can manifest Dharma-nature, one can become a Bodhisattva. If one only cultivates cessation and does not conform to the function of true reality, then all wisdom (種智) will be abandoned for a long time. If one only cultivates contemplation and does not return to the essence of true reality, then samsara will never cease. Therefore, lacking both cessation and contemplation, one cannot enter Bodhi.
Treatise: Furthermore, if a person practicing faith has the intention to regress. Explanation: There are three reasons for regressing in the practice of faith. The previous section has already clarified the broad analysis of the Dharma based on the intention of the person. The next, third part is the means of accommodating regression. It is divided into two parts: first, identifying the people who may regress, and then preventing the methods of regression. This is the first part. A beginner in this Dharma indicates a weak ability to practice. The explanation from 'abiding' onwards uses the situation to explain. Since the inner mind is weak and there is a lack of excellent external conditions, faith and practice are difficult to accomplish, so one will regress. One is about to regress into the path of the Two Vehicles. The new treatise adds the situation of being able to fully possess evil conditions. Therefore, the text there says: 'Or encountering suffering such as cold, heat, untimely wind and rain, famine, etc., or seeing inauspicious and fearful beings, being entangled by the three poisons of greed, anger, and ignorance, having perverse views, abandoning the path of goodness, and practicing evil deeds.'
菩薩在中心生怯弱。恐不值遇諸佛菩薩。恐不能成清凈信心。生疑欲退。文雖廣略大意同也。
論。當知如來至攝護信心 釋曰。次下顯其防退之法。于中有二。初正其法。后別引經證。初中有二。初勸專念諸佛攝護。后顯專念所得之益。此初也。乍看此文。以勸唸佛為勝方便。得住生已方蒙諸佛攝護信心。準新論。文義則不成。意說。雖住惡世界中。而十方佛有勝神通攝受護念修信心者不令退墮。故新本云。應作是念十方所有諸佛菩薩皆得大神通無有障礙能以種種善巧方便救拔一切險道眾生。意說。險難尚□救拔。豈況於我而不濟邪。勸初心者起如是念。勿生怯弱言當知等。
論。謂以專意至永離惡道 釋曰。此後顯其專念之益。謂此行者以知如來方便攝護專意故。隨其愿樂見佛因緣得生凈土見佛不墮。故新論言。作是念已發大誓願。一心專唸佛及菩薩。以生如是決定心故。於此命終必得往生余佛剎中。見佛菩薩。信心成就永離惡道。
論。如修多羅至終無有退 釋曰。下引經證。于中有二。初顯得往生。后顯住正念。此初也。然生凈土有其行愿。定愿無行無由往生。由斯攝論說唯發願生凈土者。別時意趣不說唸佛亦不往生。而有不會攝大乘意妄□非𢇛深不可依。若人專念西方等者。此顯行也。
【現代漢語翻譯】 現代漢語譯本：菩薩在修行的中心階段產生怯弱，擔心不能遇到諸佛菩薩，擔心不能成就清凈的信心，產生懷疑想要退轉。雖然文字有廣略之分，但大意是相同的。
論：應當知道如來至誠地攝護信心。 釋：下面闡述防止退轉的方法。其中分為兩部分：首先是正面的方法，然後引用經文來證明。在正面的方法中又分為兩部分：首先是勸導專心念誦諸佛以獲得攝護，然後闡述專心念誦所獲得的利益。這是第一部分。乍一看這段文字，似乎勸導唸佛是最好的方便法門，只有往生之後才能蒙受諸佛攝護信心。按照新論的文義，則無法成立。意思是說，即使住在惡劣的世界中，十方諸佛也有殊勝的神通，攝受護念修習信心的人，不讓他們退墮。所以新本說：『應當這樣想，十方所有的諸佛菩薩都得到大神通，沒有障礙，能夠以種種善巧方便救拔一切險惡道路中的眾生。』意思是說，險難尚且能夠救拔，何況對我而不救濟呢？勸導初學者生起這樣的念頭，不要產生怯弱。所以說『當知』等等。
論：通過專心致志，永遠脫離惡道。 釋：下面闡述專心念誦的利益。意思是說，修行人因為知道如來方便攝護，專心致志，所以隨著他的願望和喜好，見到佛的因緣，得以往生凈土，見到佛而不墮落。所以新論說：『產生這樣的念頭之後，發起大誓願，一心專唸佛及菩薩。因為生起這樣決定的心，所以在此命終之後，必定能夠往生其他佛剎中，見到佛菩薩，信心成就，永遠脫離惡道。』
論：如修多羅所說，最終不會退轉。 釋：下面引用經文來證明。其中分為兩部分：首先是闡述能夠往生，然後是闡述安住于正念。這是第一部分。然而往生凈土有其行愿，只有愿而沒有行，沒有辦法往生。因此《攝大乘論》說只有發願往生凈土的人，是別時的意趣，不說唸佛也不能往生。而有不理解《攝大乘論》的意趣，妄加誹謗，這是非常不可靠的。如果有人專念西方等等，這是闡述行持。
【English Translation】 English version: A Bodhisattva in the central stage of practice becomes timid, fearing that they will not encounter all Buddhas and Bodhisattvas, fearing that they will not achieve pure faith, and becoming doubtful and wanting to regress. Although the wording varies in length, the general meaning is the same.
Treatise: It should be known that the Tathagata sincerely protects faith. Explanation: The following explains the methods to prevent regression. It is divided into two parts: first, the correct method, and then citing scriptures to prove it. The correct method is further divided into two parts: first, encouraging single-minded recitation of all Buddhas to obtain protection, and then explaining the benefits obtained from single-minded recitation. This is the first part. At first glance, this passage seems to encourage reciting the Buddha's name as the best expedient method, and only after being reborn can one receive the protection of all Buddhas for one's faith. According to the meaning of the new treatise, this would not be valid. The meaning is that even if one lives in an evil world, the Buddhas of the ten directions have supreme spiritual powers to embrace and protect those who cultivate faith, preventing them from regressing. Therefore, the new version says: 'One should think like this: all the Buddhas and Bodhisattvas in the ten directions have attained great spiritual powers, without any obstacles, and are able to use various skillful means to rescue all beings in dangerous paths.' The meaning is that even dangers can be rescued, how much more so would they not save me? Encourage beginners to generate such thoughts and not become timid. Therefore, it says 'It should be known' and so on.
Treatise: Through single-mindedness, one will be forever liberated from evil paths. Explanation: The following explains the benefits of single-minded recitation. It means that because the practitioner knows that the Tathagata conveniently protects them and is single-minded, according to their wishes and preferences, they see the causes and conditions to see the Buddha, and are reborn in the Pure Land, seeing the Buddha and not falling. Therefore, the new treatise says: 'After generating such a thought, make a great vow, and single-mindedly recite the names of the Buddha and Bodhisattvas. Because of generating such a determined mind, after the end of this life, one will surely be reborn in other Buddha lands, see the Buddhas and Bodhisattvas, achieve faith, and be forever liberated from evil paths.'
Treatise: As the Sutras say, one will ultimately not regress. Explanation: The following cites scriptures to prove it. It is divided into two parts: first, explaining that one can be reborn, and then explaining that one abides in right mindfulness. This is the first part. However, rebirth in the Pure Land has its practices and vows. If there is only a vow and no practice, there is no way to be reborn. Therefore, the Mahāyānasaṃgraha (Compendium of the Mahayana) says that only those who make vows to be reborn in the Pure Land are referring to a different time, and it does not say that reciting the Buddha's name will not lead to rebirth. And there are those who do not understand the meaning of the Mahāyānasaṃgraha and make false accusations, which is very unreliable. If someone single-mindedly recites towards the West, etc., this explains the practice.
所修善根愿求者。此明愿也。即得等者。顯由行愿得往生也。終無退者。謂不退生諸餘佛土不退善根。何況退生諸惡道等。若爾寧說是其報土唯登地者方得生耶。若共言往生。有其二力。一自力能生。謂入位菩薩不假佛引。自業生故。如彼大鵬自度汝高勝□□芻自往梵宮。經依此義說。龍樹菩薩證初歡喜地往生安樂國。二他力能往。即凡夫等雖有行愿要引生故。如彼蚊蚋假鵬度涉。魔往梵宮假梵生力。經依此義說九品人。乃至十念皆得往生故。雖說是他受因□。諸凡夫等生亦無失。不爾登地自□花藏何因舍此而往彼耶。
論。若觀彼佛至住正定故 釋曰。此顯住正定也。若依此文顯在此真修習無念觀彼法身。新論即別。故彼文云。于彼聞法觀佛法身漸次修行得入正位。不妨此修無念觀佛生彼正定。順經說故。譯者五舉義不相違。諸佛法身名為佛家。觀心契入名之為生。至此極處名為畢竟。得住正定種姓位故。
論。已說修行至利益分 釋曰。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。此即明其嘆法流通。則釋題中論之一字。故次文云。我已總說。以文顯義名為說故。即以文義而為論故。
論。如是摩訶至我已總說 釋曰。次下則正示
【現代漢語翻譯】 現代漢語譯本：所修的善根是愿求的目標。（此句說明了願望。）『即得等者』，表明由於修行和願力才能往生。（極樂世界）『終無退者』，是指不會退轉而生到其他佛土，更何況退轉到惡道等地方。如果這樣，難道說是隻有登地菩薩才能往生嗎？如果共同說往生，有兩種力量：一是自力能生，指入位的菩薩不需要佛的引導，依靠自己的業力而生。就像大鵬鳥自己飛度，高勝□□芻自己前往梵宮。經文依據這個意思說的。龍樹菩薩證得初歡喜地，往生安樂國。二是他力能往，指凡夫等雖然有修行和願力，但需要佛的引導才能往生。就像蚊蚋依靠大鵬鳥的幫助才能渡過，魔前往梵宮依靠梵天的力量。經文依據這個意思說九品人，乃至十念都能往生。雖然說是他受因□，但凡夫等往生也沒有錯。不然的話，登地菩薩自己有華藏世界，為什麼要捨棄這裡而前往極樂世界呢？ 論：如果觀彼佛，就能安住于正定。（至住正定故）釋：這表明安住于正定。如果依據這個文句，表明在此真正修習無念，觀彼法身。新論則不同。所以那裡的文句說：『在那裡聽聞佛法，觀佛法身，逐漸修行，就能進入正位。』不妨礙在此修無念觀佛，往生彼土，安住正定。順應經文所說。譯者五種舉例，意義不相違背。諸佛的法身名為佛家，觀心契入名為生，到達這個極處名為畢竟，得到安住正定的種姓位。 論：已經說了修行，直到利益分。（已說修行至利益分）釋：上面已經解釋了修行信心。接下來第五部分是勸修利益。其中有兩部分：一是總結前面，引起後面；二是正式開示勸修。這是第一部分。前面已經說了顯法正宗，這裡是說明讚歎佛法，流通佛法。這就是解釋題目中的『論』字。所以下面的文句說：『我已經總說了。』用文句來顯示意義，所以稱為說。就是用文義作為論述。 論：像這樣摩訶，直到我已經總說了。（如是摩訶至我已總說）釋：接下來就是正式開示。
【English Translation】 English version: The good roots cultivated are the object of aspiration. (This clarifies the aspiration.) 'That is, obtaining etc.' indicates that one can be reborn (in the Pure Land) through practice and vows. 'Never retreating' means not retreating to be born in other Buddha lands, let alone retreating to evil paths. If so, does it mean that only those who have attained the Bhumi (stage of a Bodhisattva) can be reborn there? If we speak of rebirth together, there are two forces: one is the self-power to be born, referring to Bodhisattvas who have entered the stage and do not need the guidance of the Buddha, because they are born from their own karma. Like the Garuda bird flying across by itself, and the highly virtuous □□ Bhikshu going to the Brahma palace by himself. The sutra relies on this meaning. Bodhisattva Nagarjuna attained the first Joyful Ground and was reborn in the Land of Bliss. The second is the other-power to go, referring to ordinary people who, although they have practice and vows, need to be guided to be born. Like mosquitoes relying on the help of the Garuda to cross over, and demons going to the Brahma palace relying on the power of Brahma. The sutra relies on this meaning, saying that people of the nine grades, even with ten thoughts, can be reborn. Although it is said to be caused by others □, it is not wrong for ordinary people to be born. Otherwise, if Bodhisattvas who have attained the Bhumi have their own Flower Treasury World, why would they abandon it and go to the Land of Bliss? Treatise: If one contemplates that Buddha, one will abide in right concentration. (若觀彼佛至住正定故) Explanation: This shows abiding in right concentration. If based on this sentence, it shows that one truly practices non-念 (non-念) here, contemplating that Dharmakaya (法身). The new treatise is different. Therefore, the sentence there says: 'There, hearing the Dharma, contemplating the Dharmakaya, gradually practicing, one can enter the right position.' It does not hinder practicing non-念 (non-念) contemplation of the Buddha here, being reborn in that land, and abiding in right concentration. It accords with what the sutra says. The translator's five examples do not contradict each other in meaning. The Dharmakaya of all Buddhas is called the Buddha's family, contemplating the mind and entering into it is called birth, reaching this extreme point is called ultimately, and obtaining the lineage position of abiding in right concentration. Treatise: Having spoken of practice, up to the division of benefits. (已說修行至利益分) Explanation: Above, the faith in practice has been explained. Next, the fifth part is encouraging practice and benefits. There are two parts: one is summarizing the previous and initiating the following; the other is formally showing encouragement to practice. This is the first part. Above, the orthodox sect of revealing the Dharma has been spoken of, and here it is explaining praising the Dharma and circulating the Dharma. This is explaining the word 'Treatise' in the title. Therefore, the following sentence says: 'I have already spoken in general.' Using sentences to reveal meaning is called speaking. That is, using the meaning of the sentences as a treatise. Treatise: Like this Mahayana, until I have already spoken in general. (如是摩訶至我已總說) Explanation: Next is the formal showing.
利益勸修。于中有三。初總結前說。次舉其損益。后總結勸修。此初也。如是摩訶演者。舉所勸修大乘法也。言秘藏者。顯甚深義。唯佛與佛乃能知之。如王髻珠。非根不與。非謂悕惜名為秘藏。新論名為觀察句義。謂顯文義皆知深故。我已總說者。顯以略文攝廣義意。
論。若有眾生至無上道 釋曰。次下顯其信謗損益。于中有二。初信受功德。后謗毀罪重。前中有二。初約三惠總舉其益。后別顯三惠所有益相。此初也。欲于等者。此明依論為得道因。當持等者。此明依論起三惠行。究竟等者。明依行因所得□果。所言如來甚深境者。由觀真理得成如來。真如在如來智內。因果觀證名如來境。了知無念即能契順名為正信。不言有念而得相應名離誹謗。無念真理菩薩所游名大乘道。行者之心遠□所□□名入。余文易解。不煩解。
論。若復有人至之所受記 釋曰。次下別顯三惠益相。于中有三。初文惠益。次思惠益。后修惠益。此初也。真如本覺是佛正因。體會成佛方能說法。所說之法是此等流。聞而喜悅不堪修行。當知此人已成佛種當得成佛。決定無損故為諸佛之所受記也。
論。假使有人至不可喻 釋曰。此思惠益。十善雖多人天漏業。思修雖少佛無漏因。由是過前不可喻。
論。或復
【現代漢語翻譯】 現代漢語譯本：利益勸修。其中有三點：首先總結前面的說法，其次列舉其損益，最後總結勸勉修行。這是第一點。『如是摩訶衍者』，是說勸勉修習大乘佛法。說『秘藏』，是彰顯極其深奧的含義，只有佛與佛才能知曉，如同國王頭上的寶珠，不是有根器的人不會給予。並非因為吝惜才稱為秘藏。新論中稱為『觀察句義』，是說顯明的文句含義都知曉其深奧之處。『我已總說』，是表明用簡略的文字概括廣大的含義。
論：『若有眾生至無上道』 釋曰：下面闡述信受和誹謗的損益。其中有兩點：首先是信受的功德，然後是誹謗的罪過深重。前者有兩點：首先是總括三種智慧的利益，然後分別闡述三種智慧所具有的利益。這是第一點。『欲于等者』，說明依靠此論是獲得覺悟的原因。『當持等者』，說明依靠此論生起三種智慧的修行。『究竟等者』，說明依靠修行之因而獲得的究竟果報。所說的『如來甚深境』，是通過觀察真理而成就如來。真如存在於如來的智慧之中，因果的觀照和證悟稱為如來境。了知無念就能契合順應，稱為正信。不執著于有念而能相應，稱為遠離誹謗。無念的真理是菩薩所遊歷的境界，稱為大乘道。修行者的心遠離所……，稱為入。其餘的文字容易理解，不再解釋。
論：『若復有人至之所受記』 釋曰：下面分別闡述三種智慧的利益。其中有三點：首先是文慧的利益，其次是思慧的利益，最後是修慧的利益。這是第一點。真如本覺是佛的正因，體會真如才能成佛說法。所說的法是真如的等流。聽聞后喜悅，堪能修行，應當知道此人已經種下成佛的種子，將來必定成佛。決定不會有任何損失，所以會被諸佛授記。
論：『假使有人至不可喻』 釋曰：這是思慧的利益。十善雖然多，但屬於人天有漏的業。思修雖然少，卻是佛的無漏因。因此超過前者，不可比喻。
論：『或復』
【English Translation】 English version: Benefits of Encouraging Cultivation. There are three aspects to this: first, summarizing the previous statements; second, listing the benefits and drawbacks; and third, concluding with encouragement to cultivate. This is the first point. 『Thus, the Great Vehicle practitioner』 refers to encouraging the cultivation of the Mahayana Dharma. Saying 『Secret Treasury』 reveals the extremely profound meaning, which only Buddhas can know, like the jewel in the crown of a king, not given to those without the capacity. It is not called a Secret Treasury because of stinginess. The new treatise calls it 『observing the meaning of sentences,』 meaning that the clear meaning of the words is understood in its profoundness. 『I have already summarized』 indicates the intention of encompassing vast meanings with concise words.
Treatise: 『If there are sentient beings who aspire to the unsurpassed path...』 Commentary: Below, the benefits and drawbacks of faith and slander are explained. There are two aspects to this: first, the merits of faith and acceptance; and second, the heavy sins of slander and defamation. The former has two aspects: first, a general overview of the benefits of the three wisdoms; and second, a separate explanation of the benefits possessed by the three wisdoms. This is the first point. 『Desiring to be equal to...』 indicates that relying on this treatise is the cause for attaining enlightenment. 『Should uphold, etc.』 indicates that relying on this treatise gives rise to the practice of the three wisdoms. 『Ultimately equal to...』 explains the ultimate result obtained by relying on the cause of practice. The so-called 『profound realm of the Tathagata』 is achieved by observing the true principle and becoming a Tathagata. Suchness exists within the wisdom of the Tathagata, and the contemplation and realization of cause and effect are called the realm of the Tathagata. Knowing non-thought allows one to accord and comply, which is called right faith. Not clinging to thought and being able to correspond is called being free from slander. The truth of non-thought is the realm traversed by Bodhisattvas, called the Great Vehicle path. The practitioner's mind is far from what is... called entering. The remaining text is easy to understand and does not require further explanation.
Treatise: 『If again someone... receives a prediction...』 Commentary: Below, the benefits of the three wisdoms are explained separately. There are three aspects to this: first, the benefits of scriptural wisdom; second, the benefits of contemplative wisdom; and third, the benefits of cultivation wisdom. This is the first point. True Suchness and original enlightenment are the true cause of Buddhahood. Experiencing True Suchness allows one to become a Buddha and teach the Dharma. The Dharma that is taught is the outflow of True Suchness. Hearing it with joy and being capable of cultivation, one should know that this person has already planted the seed of Buddhahood and will surely become a Buddha in the future. There will definitely be no loss, so they will receive a prediction from the Buddhas.
Treatise: 『Even if someone... beyond comparison...』 Commentary: This is the benefit of contemplative wisdom. Although the ten virtues are many, they belong to the leaky karma of humans and devas. Although contemplative cultivation is little, it is the non-leaky cause of the Buddha. Therefore, it surpasses the former and is incomparable.
Treatise: 『Or again...』
若人至無有邊際 釋曰。此明修惠益。若人等者。時少福多。假令已下校量多相。何以故下釋多所以。此論所明法性之理性。體無際德亦無窮。依修生惠契順性德。故使此人功德無盡。
論。其有眾生至受大苦惱 釋曰。次下顯其謗毀罪重。于中有四。一謗成重罪。二誡勸止謗。三釋罪重意。四轉釋其義。此初也。謂五逆罪隨一道等但一劫等受無間苦。謗此論者逕無量劫墮于無間受多饒苦。經說謗法過殺大千滿中佛羅受苦無盡。此亦如是。以是諸佛所師法故。
論。是故眾生至不應誹謗 釋曰。此誡勸止謗也。譭謗獲大罪故。經不發三惠善根。但可仰信不應謗也。
論。以深自害至三寶之種 釋曰。此顯罪重之意也。道五逆罪者但墮無間。非斷三寶。非深自害。謗此法者亦自斷滅三寶之種。名深自害。勸他譭謗墮大苦報。斷三寶種名深害他。由斷自他三寶種故。名斷一切三寶種也。
論。以一切至入佛智故 釋曰。次下轉釋斷三寶義。于中有二。初斷佛寶依法而成。后明僧寶依法而有。此初也。一切如來皆依等者。明過現佛因法成果。一切菩薩因之等者。顯未來佛以法為因。以三世佛依法成故。謗法不信名斷佛種。
論。當知過去至得成凈信 釋曰。此顯僧寶依法而成。夫言僧者和合
【現代漢語翻譯】 現代漢語譯本 若有人達到無有邊際的境界，釋迦牟尼解釋說：『這是說明修習智慧的益處。』『若人等者』，是指時間短而福報多。『假令已下校量多相』，是假設以下比較衡量多種情況。『何以故下釋多所以』，是為什麼下面解釋多種原因。這部論所闡明的法性（Dharma-nature）的理性，其本體沒有邊際，功德也無窮盡。依靠修行而生起的智慧，契合順應法性的功德，因此使此人的功德沒有窮盡。
論：『如果有眾生乃至遭受巨大苦惱。』釋迦牟尼解釋說：『下面是說明誹謗此論罪過深重。』其中有四點：一是誹謗構成重罪，二是告誡勸止誹謗，三是解釋罪過深重的意義，四是進一步解釋其含義。這是第一點。所謂五逆罪（Panca-anantariya-karmani）等，只在一個劫（kalpa）等的時間裡遭受無間地獄（Avīci）的痛苦。誹謗此論的人，經歷無量劫（asaṃkhya kalpas）墮入無間地獄（Avīci），遭受極大的痛苦。經書上說，誹謗佛法（Dharma）的罪過，超過殺死充滿大千世界的佛羅漢（Arhat），所受的痛苦沒有窮盡。這裡也是如此。因為這是諸佛（Buddhas）所尊奉的佛法（Dharma）。』
論：『因此眾生乃至不應誹謗。』釋迦牟尼解釋說：『這是告誡勸止誹謗。』因為譭謗會招致大罪。經書上說，不生起三種智慧的善根，只能仰信，不應該誹謗。
論：『因為深深地自我傷害乃至斷絕三寶（Triratna）的種子。』釋迦牟尼解釋說：『這是顯示罪過深重的意義。』造五逆罪（Panca-anantariya-karmani）的人，只是墮入無間地獄（Avīci），並非斷絕三寶（Triratna），並非深深地自我傷害。誹謗此論的人，也自己斷滅三寶（Triratna）的種子，這叫做深深地自我傷害。勸他人譭謗，墮入巨大的苦報，斷絕三寶（Triratna）的種子，這叫做深深地傷害他人。由於斷絕自己和他人三寶（Triratna）的種子，所以叫做斷絕一切三寶（Triratna）的種子。
論：『因為一切乃至進入佛智的緣故。』釋迦牟尼解釋說：『下面進一步解釋斷絕三寶（Triratna）的意義。』其中有兩點：一是斷絕佛寶（Buddha-ratna），因為佛法（Dharma）而成就；二是說明僧寶（Sangha-ratna）因為佛法（Dharma）而存在。這是第一點。『一切如來（Tathagata）都依靠』，說明過去和現在的佛（Buddha）因佛法（Dharma）而成就果位。『一切菩薩（Bodhisattva）因之』，顯示未來的佛（Buddha）以佛法（Dharma）為因。因為三世的佛（Buddha）依靠佛法（Dharma）而成就，所以誹謗佛法（Dharma）不信，叫做斷絕佛種。
論：『應當知道過去乃至得以成就清凈的信心。』釋迦牟尼解釋說：『這是顯示僧寶（Sangha-ratna）依靠佛法（Dharma）而成就。』所謂僧（Sangha），是指和合。
【English Translation】 English version If a person reaches the state of having no boundaries, Shakyamuni explained: 'This clarifies the benefits of cultivating wisdom.' 'If a person, etc.,' refers to a short time with much merit. 'Assuming the following compares and measures multiple aspects' is to assume the following compares and measures various situations. 'Why the following explains many reasons' is why the following explains multiple reasons. The Dharma-nature (Dharma-nature) rationality elucidated in this treatise, its essence has no boundaries, and its merits are endless. Relying on the wisdom arising from cultivation, it conforms to the merits of Dharma-nature, thus making this person's merits inexhaustible.
Treatise: 'If there are sentient beings who even suffer great distress.' Shakyamuni explained: 'The following explains the severity of the sin of slandering this treatise.' There are four points: first, slander constitutes a serious crime; second, admonishing and dissuading from slander; third, explaining the meaning of the severity of the sin; and fourth, further explaining its meaning. This is the first point. The so-called Five Heinous Offenses (Panca-anantariya-karmani), etc., only suffer the pain of Avīci hell for a kalpa (kalpa), etc. Those who slander this treatise fall into Avīci hell for countless kalpas (asaṃkhya kalpas), suffering great pain. The scriptures say that the sin of slandering the Dharma (Dharma) exceeds killing Arhats (Arhat) filling the great chiliocosm, and the suffering is endless. This is also the case here. Because this is the Dharma (Dharma) revered by all Buddhas (Buddhas).'
Treatise: 'Therefore, sentient beings should not slander.' Shakyamuni explained: 'This is to admonish and dissuade from slander.' Because slander will lead to great sin. The scriptures say that one does not generate the roots of goodness of the three wisdoms, but can only believe and should not slander.
Treatise: 'Because one deeply harms oneself and even cuts off the seeds of the Three Jewels (Triratna).' Shakyamuni explained: 'This is to show the meaning of the severity of the sin.' Those who commit the Five Heinous Offenses (Panca-anantariya-karmani) only fall into Avīci hell, but do not cut off the Three Jewels (Triratna), and do not deeply harm themselves. Those who slander this treatise also cut off the seeds of the Three Jewels (Triratna) themselves, which is called deeply harming oneself. Persuading others to slander leads to great suffering, cutting off the seeds of the Three Jewels (Triratna), which is called deeply harming others. Because one cuts off the seeds of one's own and others' Three Jewels (Triratna), it is called cutting off all the seeds of the Three Jewels (Triratna).
Treatise: 'Because everything even enters the wisdom of the Buddha.' Shakyamuni explained: 'The following further explains the meaning of cutting off the Three Jewels (Triratna).' There are two points: first, cutting off the Buddha Jewel (Buddha-ratna), because the Dharma (Dharma) is achieved; second, explaining that the Sangha Jewel (Sangha-ratna) exists because of the Dharma (Dharma). This is the first point. 'All Tathagatas (Tathagata) rely on' explains that the Buddhas (Buddha) of the past and present achieve the fruit because of the Dharma (Dharma). 'All Bodhisattvas (Bodhisattva) rely on it' shows that the future Buddhas (Buddha) take the Dharma (Dharma) as the cause. Because the Buddhas (Buddha) of the three times are achieved by relying on the Dharma (Dharma), slandering the Dharma (Dharma) and not believing is called cutting off the Buddha seed.
Treatise: 'It should be known that the past even achieves pure faith.' Shakyamuni explained: 'This shows that the Sangha Jewel (Sangha-ratna) is achieved by relying on the Dharma (Dharma).' The so-called Sangha (Sangha) refers to harmony.
為義。凈信無適方得名僧。三世菩薩既依此法得成凈信。故謗此法亦得名為斷三寶種。由有法故佛僧不斷。故佛僧斷由法不行。故雖但舉佛僧二寶。亦顯法寶斷不斷義。
論。是故眾生應勤修學 釋曰。已顯損益。此總結勸修也。是譭謗者自害害他成大損。眾生欲求自利利他成大益者。於此論中應勤修學。故新論云。是故欲求自利利他殊勝行者。當於此論勤加修學。
論。諸佛甚深至眾生界 釋曰。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為一頌。諸佛甚深廣大義者。此句正顯所說之法。顯說所依大乘理也。甚深義心真如門。如理知境難測量故。廣大境者心生滅門。如量知境廣無邊故。或二門互融名甚深義。一心統攝名廣大義。或復一心含其二門。齊限不分名甚深義。具通三大混融染凈無所不□名廣大義。皆是諸佛所證理。故名諸佛甚深義等。皆論所依大乘理也。我今隨分總持說者。此句正顯能詮之文。依理所起大乘教也。謂隨智量分所證理。以其略文而攝多義。顯前甚深廣大之義。起大乘總轉教也。回此功德如法性者。此句正顯福施群生。顯修大乘之願行也。故新論云。功德施群生。即以功德施於群生。乃是利他之願行也。謂如法性無所不至。我此依理起教功德如法性施
【現代漢語翻譯】 現代漢語譯本：爲了正義。只有清凈的信心才能使人被稱為僧人。過去、現在、未來三世的菩薩都是依靠這種方法成就清凈的信心。所以，誹謗這種方法也等同於斷絕佛、法、僧三寶的種子。因為有佛法存在，佛和僧才能延續不斷。所以，佛和僧的斷絕是因為佛法不能通行。因此，即使只提到佛和僧二寶，也能夠顯明法寶斷絕與否的意義。
論：因此，眾生應該勤奮修學。釋：已經闡明了損害與利益。這是總結並勸勉修學。譭謗佛法的人會自我傷害，也會傷害他人，造成巨大的損害。眾生如果想要為自己和他人謀求利益，成就巨大的益處，就應該在這部論中勤奮修學。所以新論中說：因此，想要為自己和他人謀求殊勝行為的人，應當對這部論勤加修學。
論：諸佛甚深至眾生界。釋：上面已經闡明了法施的正宗。這裡闡明迴向流通的部分。文中四句，顯明大乘的理、教、行、果，合為一頌。『諸佛甚深廣大義者』，這句正是顯明所說的法，顯明所依據的大乘之理。甚深義指心真如門（the gate of suchness of mind），因為如理認知境界難以測量。廣大境指心生滅門（the gate of arising and ceasing of mind），因為如量認知境界廣大無邊。或者說，二門互相融合稱為甚深義，一心統攝稱為廣大義。或者說，一心包含二門，齊同界限不分稱為甚深義，具足通達三大（體大、相大、用大），混融染凈無所不包稱為廣大義。這些都是諸佛所證悟的真理，所以稱為諸佛甚深義等，都是論所依據的大乘之理。『我今隨分總持說者』，這句正是顯明能詮釋的文字，是依據真理所產生的大乘教義。意思是說，隨著智慧和度量，分說所證悟的真理，用簡略的文字來概括多種意義，顯明前面所說的甚深廣大的意義，發起大乘的總持教義。『回此功德如法性者』，這句正是顯明福施於眾生，顯明修習大乘的願行。所以新論中說：功德施於群生，就是將功德施予眾生，這是利益他人的願行。意思是說，如同法性無所不至，我這依據真理而產生的教義功德，也如同法性一樣施予眾生。
【English Translation】 English version: For the sake of righteousness. Only pure faith qualifies one to be called a 'monk' (seng, refers to a member of the Sangha). Bodhisattvas (pusa) of the three times (past, present, and future) attain pure faith by relying on this method. Therefore, slandering this method is equivalent to severing the seeds of the Three Jewels (sanbao: Buddha, Dharma, Sangha). Because the Dharma exists, the Buddha and the Sangha can continue without interruption. Thus, the interruption of the Buddha and the Sangha is due to the Dharma not being practiced. Therefore, even if only the two jewels of the Buddha and the Sangha are mentioned, the meaning of whether the Dharma Jewel is interrupted or not is also revealed.
Treatise: Therefore, sentient beings should diligently study and practice. Explanation: The harm and benefit have already been shown. This is a conclusion and exhortation to study and practice. Those who slander the Dharma harm themselves and others, causing great harm. If sentient beings want to seek benefit for themselves and others, and achieve great benefit, they should diligently study and practice this treatise. Therefore, the new treatise says: Therefore, those who want to seek superior conduct for themselves and others should diligently study this treatise.
Treatise: The profoundness of all Buddhas reaches the realm of sentient beings. Explanation: The orthodox teaching of Dharma giving has already been explained above. This explains the part of dedication and circulation. The four sentences in the text reveal the principle, teaching, practice, and result of Mahayana (Dacheng), combined into one verse. 'The profound and vast meaning of all Buddhas,' this sentence precisely reveals the Dharma being spoken, revealing the principle of Mahayana on which it is based. The profound meaning refers to the 'suchness gate of mind' (xin zhenru men), because the realm of knowing the truth is difficult to measure. The vast realm refers to the 'arising and ceasing gate of mind' (xin shengmie men), because the realm of knowing according to measure is vast and boundless. Or, the two gates interpenetrate each other and are called profound meaning; the unified mind encompasses them and is called vast meaning. Or, the one mind contains the two gates, with the same limits and no distinction, called profound meaning; fully understanding the three great aspects (essence, attribute, function), blending purity and defilement without exception, is called vast meaning. These are all the truths realized by the Buddhas, so they are called the profound meaning of all Buddhas, etc., all of which are the principle of Mahayana on which the treatise is based. 'I now explain and uphold it according to my capacity,' this sentence precisely reveals the words that can explain, which are the Mahayana teachings arising from the principle. It means that, according to wisdom and measure, the truth that has been realized is explained, using concise words to summarize multiple meanings, revealing the profound and vast meaning mentioned earlier, and initiating the general upholding teachings of Mahayana. 'Returning this merit like the nature of Dharma,' this sentence precisely reveals the blessing bestowed on sentient beings, revealing the vows and practices of cultivating Mahayana. Therefore, the new treatise says: Merit is bestowed on sentient beings, which is to bestow merit on sentient beings, and this is the vow and practice of benefiting others. It means that, just as the nature of Dharma reaches everywhere, the merit of the teachings arising from this principle also bestows on sentient beings like the nature of Dharma.
群生也。普利一切眾生界者。此句正顯福施之益。顯依行愿所得果也。故新論頌云。愿見真如性。真性即是滿分界故。此中利者即是利益。得彼大乘滿分界者。乃是眾生大理益故。菩薩願行普令眾生得此大乘之果利也。
大乘起信論廣釋品第五
大曆八年六月十七日 齊奉道寫
【現代漢語翻譯】 現代漢語譯本： 『群生也。普利一切眾生界者』。這句話正是爲了彰顯福德佈施的益處，彰顯依隨修行和願力所獲得的果報。所以《新論》的偈頌說：『愿見真如性（tathata，事物的真實本性），真性即是滿分界故』。這裡所說的『利』就是利益，得到那大乘滿分界的人，乃是眾生最大的利益。菩薩的願行普遍地使眾生得到這大乘的果實利益。
《大乘起信論廣釋品第五》
大曆八年六月十七日 齊奉道寫
【English Translation】 English version: 'All living beings. Universally benefiting all realms of sentient beings.' This sentence precisely reveals the benefit of meritorious giving, manifesting the fruit obtained by relying on practice and vows. Therefore, the verse in the New Treatise says: 'May we see the nature of Suchness (tathata, the true nature of things), for true nature is the realm of perfect fulfillment.' The 'benefit' spoken of here is precisely benefit. Those who attain that Mahayana realm of perfect fulfillment are the greatest benefit to sentient beings. The vows and practices of Bodhisattvas universally enable sentient beings to attain this fruit of great vehicle benefit.
A Comprehensive Explanation of the Awakening of Faith in the Mahayana, Chapter Five
Written by Qi Fengdao on the 17th day of the sixth month of the eighth year of the Dali era.