T85n2815_起信論注
大正藏第 85 冊 No. 2815 起信論注
No. 2815 [cf. No. 1667]
起信論注
論曰。有法能起摩訶衍信根是故應說 述曰。次下第二明正宗分。于中有二。初舉益許說。后正解所說。此初也。言論曰者。簡論異經辨能詮教。有法等者。舉所詮法顯有勝益(□簡論異經辨能詮教者。答。論自別經自別。論則賤。論只是教 經則甚深理。所以此論各自別。所以言者簡論異經。辨能詮教論只能詮教有法等者。舉所詮法。論則能詮教。有法等者所詮道理。則名能詮所詮。此教則能詮理。已能詮教。教則能詮理。故云能詮所詮。有法能起摩訶衍是故應說。答。摩訶衍者。問。是眾生大乘心。答。有眾生於大乘能起信心。則是顯能有大勝益事。是故□□者顯能詮教。應頭說也)。
□能詮教有此所詮。一心二門三大等法。能起眾生大乘信根。此能詮教決定應說。大乘信者。即信己性知心妄動無前境界(答。則信己性□。則信自許身中心真如□共佛一種則知心□□動無前境界。□中則能猛利永不轉)此信決定能持能長自及余善故名信根(問。何名能持能長。答。若有眾生信則能增長一切善行故名自及余善。猶如養一個小樹。若養得根拔苗自成就故名能持能長)
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2815 起信論注
No. 2815 [cf. No. 1667]
起信論注
論曰：有法能起摩訶衍（Mahayana，大乘）信根，是故應說。述曰：次下第二明正宗分。于中有二：初舉益許說，后正解所說。此初也。言『論曰』者，簡論異經，辨能詮教。『有法等者』，舉所詮法，顯有勝益（簡論異經，辨能詮教者。答：論自別，經自別。論則賤，論只是教；經則甚深理。所以此論各自別。所以言者簡論異經。辨能詮教論只能詮教『有法等者』，舉所詮法。論則能詮教，『有法等者』所詮道理，則名能詮所詮。此教則能詮理，已能詮教。教則能詮理，故云能詮所詮。『有法能起摩訶衍是故應說』。答：摩訶衍者。問：是眾生大乘心。答：有眾生於大乘能起信心，則是顯能有大勝益事。是故顯能詮教，應頭說也）。
能詮教有此所詮：一心、二門、三大等法，能起眾生大乘信根。此能詮教決定應說。大乘信者，即信己性，知心妄動，無前境界（答：則信己性，則信自許身中心真如共佛一種，則知心動無前境界，中則能猛利永不轉）。此信決定能持能長自及余善，故名信根（問：何名能持能長？答：若有眾生信，則能增長一切善行，故名自及余善。猶如養一個小樹，若養得根，拔苗自成就，故名能持能長）。
【English Translation】 English version T. 85 No. 2815 Commentary on the Awakening of Faith
No. 2815 [cf. No. 1667]
Commentary on the Awakening of Faith
The Treatise says: 'There is a Dharma (law, teaching) that can give rise to the root of faith in Mahayana (the Great Vehicle), therefore it should be explained.' The Commentary says: 'Next, the second part explains the main doctrine. Within this, there are two parts: first, stating the benefit and permission to explain; second, correctly explaining what is being explained. This is the first part. The words 'The Treatise says' distinguish this treatise from other sutras and clarify the teaching that can be expressed. 'The Dharma, etc.' refers to the Dharma being explained, showing its superior benefit (Distinguishing this treatise from other sutras and clarifying the teaching that can be expressed: Answer: The treatise is distinct from other sutras. The treatise is inferior, merely a teaching; the sutras are profound principles. Therefore, this treatise is distinct. The words clarify the treatise from other sutras. Clarifying the teaching that can be expressed, the treatise can only express the teaching. 'The Dharma, etc.' refers to the Dharma being explained. The treatise can express the teaching; 'The Dharma, etc.' refers to the principles being explained, which are called the expressible and the expressed. This teaching expresses the principle, having already expressed the teaching. The teaching expresses the principle, hence it is called the expressible and the expressed. 'There is a Dharma that can give rise to Mahayana, therefore it should be explained.' Answer: Mahayana. Question: Is it the mind of sentient beings in the Great Vehicle? Answer: If sentient beings can give rise to faith in the Great Vehicle, then it shows that it can have great and superior benefits. Therefore, it shows the teaching that can be expressed, which should be explained at the beginning).
The teaching that can be expressed has this Dharma being explained: the One Mind, the Two Aspects, the Three Greatnesses, etc., which can give rise to the root of faith in sentient beings in Mahayana. This teaching that can be expressed should definitely be explained. Faith in Mahayana is believing in one's own nature, knowing that the mind falsely moves, without any prior realm (Answer: Then believe in one's own nature, then believe in the True Thusness in the center of one's own body, which is the same as the Buddha, then know that the mind moves without any prior realm, in which one can be fierce and never turn back). This faith definitely can uphold and increase one's own and others' good, therefore it is called the root of faith (Question: What is meant by 'can uphold and increase'? Answer: If sentient beings have faith, then they can increase all good deeds, therefore it is called one's own and others' good. It is like raising a small tree; if the roots are nourished, the seedling will naturally grow, therefore it is called 'can uphold and increase').
故名信根。
論說有五分 述曰。次下第二正陳所說。于中有三。初舉數總標。次依數列名。后依名辨相。此初也。
論云何為五。至勸修利益分(最下文是也。為鈍根舉益勸修行也)述曰。此依數列名也 言不自起制必有由。名為因緣。彰別余段故稱為分(問。有何由。答。夫事有因。是發起。因事發事□有一個人語。無事不語。皆有因緣。是發語)彰別余段故稱為分者(一段一段義也。亦名一段□別義者個義則□個義則別)故名彰別余段故稱為分 由致既興略標綱要。令物生信(答。綱者大綱。望是一個要事故名綱要)名立義分。宗要既略。次宜廣釋令其生解。名解釋分。依釋生解。次宜起行。令起行故名修行信心分(修行信心下所謂四五行。信謂信根。本行謂五行及至觀等是也)雖是行儀鈍根懈慢舉益勸修。名勸修利益分。
論初說因緣分 述曰。次下第三依名辨相。別釋五分即分為五。初因緣中復分為二。初標舉分名。后別顯其義。此初也。言因緣者。是所以義。所為義。發起義。是因緣義。
論問有何因緣而造此論答曰是因緣有八種云何為八 述曰。下答有三。初舉數總答。次依數辨義。后結答所問。此初也。
論云何為八一者因緣總想所謂為令眾生離一切苦得究竟樂非求
【現代漢語翻譯】 故名信根（根本）。
論說有五分 述曰。次下第二正陳所說。于中有三。初舉數總標。次依數列名。后依名辨相。此初也。
論云何為五。至勸修利益分(最下文是也。為鈍根舉益勸修行也)述曰。此依數列名也 言不自起制必有由。名為因緣。彰別余段故稱為分(問。有何由。答。夫事有因。是發起。因事發事□有一個人語。無事不語。皆有因緣。是發語)彰別余段故稱為分者(一段一段義也。亦名一段□別義者個義則□個義則別)故名彰別余段故稱為分 由致既興略標綱要。令物生信(答。綱者大綱。望是一個要事故名綱要)名立義分。宗要既略。次宜廣釋令其生解。名解釋分。依釋生解。次宜起行。令起行故名修行信心分(修行信心下所謂四五行。信謂信根。本行謂五行及至觀等是也)雖是行儀鈍根懈慢舉益勸修。名勸修利益分。
論初說因緣分 述曰。次下第三依名辨相。別釋五分即分為五。初因緣中復分為二。初標舉分名。后別顯其義。此初也。言因緣者。是所以義。所為義。發起義。是因緣義。
論問有何因緣而造此論答曰是因緣有八種云何為八 述曰。下答有三。初舉數總答。次依數辨義。后結答所問。此初也。
論云何為八一者因緣總想所謂為令眾生離一切苦得究竟樂非求
【English Translation】 Therefore, it is called the root of faith (fundamental).
The treatise speaks of five parts. The commentary states: 'Next, the second part directly presents what is being discussed. Within this, there are three aspects: first, a general enumeration; second, a listing of names according to the enumeration; and third, a differentiation of characteristics according to the names. This is the first.'
The treatise asks: 'What are the five?' up to the 'Section on Encouraging Practice and Benefits' (which is the last part, intended to encourage practice for those of dull faculties). The commentary states: 'This lists the names according to the enumeration. Words do not arise spontaneously; there must be a cause. This is called 'cause and condition'. Differentiating it from other sections, it is called a 'section' (Question: What is the cause? Answer: Affairs have causes, which are the initiators. Because of the cause, affairs arise. □ There is a person speaking. No speech is without cause and condition. These are the initiators of speech). Differentiating it from other sections, it is called a 'section' (each section has its own meaning; it is also called a section. □ The meaning of differentiation is that this meaning is □ that meaning is different). Therefore, it is called 'differentiating it from other sections, it is called a section'. Since the underlying principles have arisen, a brief outline of the essentials is presented to generate faith in beings (Answer: 'Outline' refers to the main outline. It is hoped that it is an essential matter, hence it is called 'outline of essentials'). This is called the 'Section on Establishing Meaning'. Since the essential points are brief, it is appropriate to explain them extensively to generate understanding, which is called the 'Section on Explanation'. Based on the understanding generated by the explanation, it is appropriate to initiate practice. Causing practice to arise, it is called the 'Section on Practicing Faith and Confidence' (the so-called four or five practices under 'Practicing Faith and Confidence'. 'Faith' refers to the root of faith. 'Fundamental practice' refers to the five practices and even contemplation, etc.). Although it is a matter of practice, for those of dull faculties who are lazy and slow, benefits are cited to encourage practice, which is called the 'Section on Encouraging Practice and Benefits'.
The treatise initially speaks of the 'Section on Cause and Condition'. The commentary states: 'Next, the third part differentiates characteristics according to the names. Separately explaining the five parts, it is divided into five. Initially, within cause and condition, it is further divided into two: first, a marking and enumeration of the section's name; second, a separate manifestation of its meaning. This is the first. The meaning of 'cause and condition' is the meaning of 'that which is why', the meaning of 'that which is done', the meaning of 'initiation'. This is the meaning of cause and condition.'
The treatise asks: 'What cause and condition led to the creation of this treatise?' The answer is: 'These causes and conditions are of eight types. What are the eight?' The commentary states: 'The answer below has three parts: first, a general answer by enumeration; second, a differentiation of meaning according to the enumeration; and third, a concluding answer to the question. This is the first.'
The treatise asks: 'What are the eight? First, the general idea of cause and condition is to enable sentient beings to be free from all suffering and attain ultimate bliss, not seeking'
世間名利恭敬故 述曰。次下第二依數辨義。別辨八因即分為八。于中初一是總相因。其後七種是別相因。言總相者。有其三義 一通諸論而作所以(答。通諸論而作所者。次一段義通一切十二部經。總言謂令眾生離一切苦得究竟樂)二通諸根而作所為。非唯彼不定聚故 三通諸分而作發起。非唯正作立義因故 解釋有三種。云何為三。一者顯示正義。二者對治邪執。三者分別發趣道相。顯示正義者。正釋所立大乘法義。所顯非邪故名正義。以教辨明故名顯示正理。既陳情惑斯遣(答。若見道理情惑則除。答。情惑者則是妄相也。妄相情有理無故名情惑斯遣)第二對治邪執。二見妄著故名邪執(答。何名為邪執。一者人我執。二者法我執)以教令除名曰對治(答。對者可破壞故。可對治故。皆不可壞。問。何者是對治。答。我見人見皆妄執。妄執皆妄相。不可壞故。故名可破壞故)邪執既除依階趣正故有第三發趣道相。本覺虛通目之為道(問。何者是本覺 答。本覺者根本真如。在凡時則是本覺。若知后成佛則名始覺。因之為道者。答。目亦名心眼。亦名定惠道者。則無分別平等一如)起行向之名為發趣(問。起行向之向何處去。答。只取無上菩提。過去佛亦行此道德成正覺。未來佛亦行此道德成正覺)趣之狀名之為
【現代漢語翻譯】 現代漢語譯本 世間名利恭敬的緣故，接下來第二部分是按照數量辨別意義。分別辨別八種因，即分為八類。其中第一個是總相因，其後七種是別相因。所謂總相，有三種含義：一是通用於各種論著而作為原因（回答：通用於各種論著而作為原因，下一段的意義貫通一切十二部經，總的來說是使眾生脫離一切苦難，獲得究竟的快樂）；二是通用於各種根器而作為作用，不僅僅是不定聚的人；三是通用於各個部分而作為發起，不僅僅是正式確立義理的原因。解釋有三種，哪三種呢？一是顯示正義，二是匡正邪執，三是分別發起趨向道的相狀。顯示正義，是正確解釋所確立的大乘佛法的意義，所顯示的不是邪見，所以稱為正義。用教義辨明，所以稱為顯示正理。既然陳述了情慾迷惑，這些就會消除（回答：如果明白了道理，情慾迷惑就會消除。回答：情慾迷惑就是虛妄的表象。虛妄的表象是情有理無，所以稱為情慾迷惑，這些就會消除）。第二是匡正邪執。把兩種見解錯誤地執著，所以稱為邪執（回答：什麼叫做邪執？一是人我執，二是法我執）。用教義使之消除，叫做匡正（回答：匡正，是可以破壞的緣故，可以匡正的緣故，都是不可破壞的。問：什麼是匡正？答：我見、人見都是虛妄的執著，虛妄的執著都是虛妄的表象，不可破壞的緣故，所以稱為可以破壞的緣故）。邪執既然消除，依靠階梯趨向正道，所以有第三個發起趨向道的相狀。本覺虛空通達，稱之為道（問：什麼是本覺？答：本覺是根本真如。在凡夫時就是本覺，如果知道後來成佛，就叫做始覺。因為這個緣故稱之為道，回答：目也叫做心眼，也叫做定慧，道，就是沒有分別，平等如一）。發起修行趨向它，叫做發起趨向（問：發起修行趨向它，趨向哪裡去？答：只是求取無上菩提。過去佛也修行這個道德成就正覺，未來佛也修行這個道德成就正覺）。趨向的狀態稱之為相。
【English Translation】 English version Because of worldly fame, profit, respect, the following second part discerns the meaning according to the numbers. Separately discerning the eight causes, that is, dividing them into eight categories. Among them, the first is the general characteristic cause (zong xiang yin), and the following seven are the specific characteristic causes (bie xiang yin). The so-called general characteristic has three meanings: first, it is used in various treatises as a reason (Answer: Used in various treatises as a reason, the meaning of the next paragraph runs through all twelve divisions of the scriptures, generally speaking, it is to enable sentient beings to get rid of all suffering and obtain ultimate happiness); second, it is used for various faculties as a function, not only for those with uncertain destinies; third, it is used for various parts as an initiation, not only as a reason for formally establishing the meaning. There are three types of explanations, what are the three types? First, to show the correct meaning; second, to correct wrong attachments; and third, to distinguish the aspects of initiating the path. Showing the correct meaning is to correctly explain the meaning of the established Mahayana Dharma, and what is shown is not wrong views, so it is called the correct meaning. Using doctrine to clarify, so it is called showing the correct principle. Since the emotions and delusions have been stated, these will be eliminated (Answer: If you understand the principle, the emotions and delusions will be eliminated. Answer: Emotions and delusions are false appearances. False appearances are emotional but without reason, so they are called emotions and delusions, and these will be eliminated). The second is to correct wrong attachments. Mistakenly clinging to two views is called wrong attachments (Answer: What is called wrong attachments? First, the attachment to the self of a person (ren wo zhi), and second, the attachment to the self of phenomena (fa wo zhi)). Using doctrine to eliminate them is called correction (Answer: Correction, because it can be destroyed, because it can be corrected, all are indestructible. Question: What is correction? Answer: The view of self, the view of person are all false attachments, false attachments are all false appearances, because they cannot be destroyed, so it is called because it can be destroyed). Since wrong attachments have been eliminated, relying on the steps to move towards the right path, so there is a third aspect of initiating the path. The original awareness (ben jue) is empty and accessible, and is called the path (Question: What is the original awareness? Answer: The original awareness is the fundamental Suchness (zhen ru). When it is an ordinary person, it is the original awareness, if you know that you will become a Buddha later, it is called the initial awareness (shi jue). Because of this reason it is called the path, Answer: The eye is also called the mind's eye, and it is also called Samadhi-wisdom (ding hui), the path is without distinction, equal and one). Initiating practice towards it is called initiating the trend (Question: Initiating practice towards it, where to go? Answer: Just seek the unsurpassed Bodhi. The Buddhas of the past also practiced this morality to achieve perfect enlightenment, and the Buddhas of the future will also practice this morality to achieve perfect enlightenment). The state of trending is called the aspect.
相。似教宣示名為分別。
論顯示正義者依一心法有二種門 述曰。次下第三依名辨相。辨此三名即分為三。初釋第一顯示正義。復分為二。初總釋釋上總立。復即別釋釋上別意。初總釋中復分為三。初依法開門。二初其二門。三二門該攝。此初也。緣分為三。初依法門者。一總源心如來藏心也。含其二義謂如來藏。一總源心含其二義。一約體絕相門謂一心。性非染凈等無差別。諸相經依此說眾生即涅槃。煩惱即菩提。凡夫彌勒同一如等(答。煩惱則是真如眾因。只由因以復得佛果)故言。眾生即涅槃。煩惱即菩提。凡夫彌勒同一如等。二隨緣起滅門。隨無明熏變成染凈。染凈雖成染凈性恒不動。正由不動能成染凈。是故不動亦在動門則生滅本覺義也(答。正由不動能成染凈。答。猶如水體正住則是波。正波時則是□□。皆不失水性。是故不□□□□□真如妄相發妄相。是故真如界作用猶水正波□□是水□作用水正住時是波□體)依此經說不染而染。染而不染。又說。如來藏為善不善因。若生若滅受苦樂等然。此二門舉體通融。體無二齊限不分假名為一者。是諸答齊限不者。此真實上染亦不可德。得亦不德。一亦不□。立異亦此是絕相門教。故言假名為一。一亦不可德法中真實之性。性有智故說名為心。非謂虛
【現代漢語翻譯】 現代漢語譯本： 『相』，相似的教義宣講，被稱為『分別』。
論述顯示正義者，依據一心法，有兩種門徑。述曰：接下來第三部分，依據名稱辨別相狀。辨別這三個名稱，分為三部分。首先解釋第一個『顯示正義』，又分為兩部分。首先總的解釋，解釋上面總的立論。然後分別解釋，解釋上面分別的含義。首先總的解釋中，又分為三部分。首先依據法開示門徑，其次開示這兩個門徑，再次兩個門徑的涵蓋。這是第一個部分。緣起分為三部分。首先依據法門，一是總源心，即如來藏心（Tathagatagarbha-citta），包含兩種含義，即如來藏。總源心包含兩種含義：一是就本體而言，是絕相門，即一心（Eka-citta），其自性並非染污或清凈等，沒有差別。諸相經（相經，可能是指《楞伽經》等）依據此理說，眾生即是涅槃（Nirvana），煩惱即是菩提（Bodhi），凡夫與彌勒（Maitreya）相同等。（回答：煩惱則是真如（Tathata）的眾多因緣，只因爲這些因緣才能獲得佛果。）所以說，眾生即是涅槃，煩惱即是菩提，凡夫與彌勒相同等。二是隨緣起滅門，隨著無明（Avidya）的薰染，轉變成染污或清凈。染污或清凈雖然形成，但染污或清凈的自性恒常不動。正是因為不動，才能形成染污或清凈。因此，不動也存在於動門之中，這就是生滅本覺的含義。（回答：正是因為不動才能形成染污或清凈。回答：猶如水的本體保持靜止就是波浪，波浪出現時就是……，都不失去水的自性。因此，不……真如妄相生髮妄相。因此，真如界（Tathata-dhatu）的作用猶如水產生波浪……是水的作用，水靜止時是波浪的本體。）依據此經所說，不染而染，染而不染。又說，如來藏是善與不善的因，若生若滅，承受苦樂等。然而，這兩個門徑舉體貫通融合。本體沒有二，齊一而沒有界限，不分，假名為一。是諸答齊限不者，此真實上染亦不可德，得亦不德，一亦不□。立異亦此是絕相門教。故言假名為一。一亦不可德法中真實之性。性有智故說名為心。非謂虛
【English Translation】 English version: 'Lakshana' (相, characteristic), similar teachings proclaimed, are called 'Vikalpa' (分別, discrimination).
On discussing those who reveal the correct meaning, according to the One-Mind Dharma, there are two approaches. Commentary: Next, the third part, distinguishes characteristics based on names. Distinguishing these three names is divided into three parts. First, explain the first 'Revealing the Correct Meaning,' which is further divided into two parts. First, a general explanation, explaining the overall established theory above. Then, a separate explanation, explaining the separate meanings above. In the general explanation, there are three parts. First, opening the path according to the Dharma; second, revealing these two paths; third, the encompassing of the two paths. This is the first part. The arising of conditions is divided into three parts. First, according to the Dharma path, one is the total source mind, the Tathagatagarbha-citta (如來藏心, the Womb of the Tathagata), containing two meanings, namely the Tathagatagarbha. The total source mind contains two meanings: one is in terms of the essence, the gate of absolute characteristics, which is the One-Mind (一心, Eka-citta), whose nature is neither defiled nor pure, without any difference. The sutras on characteristics (相經, possibly referring to the Lankavatara Sutra, etc.) say based on this principle that sentient beings are Nirvana (涅槃, Nirvana), afflictions are Bodhi (菩提, Enlightenment), ordinary beings are the same as Maitreya (彌勒, the future Buddha), etc. (Answer: Afflictions are the many causes of Suchness (真如, Tathata), and only through these causes can one attain Buddhahood.) Therefore, it is said that sentient beings are Nirvana, afflictions are Bodhi, ordinary beings are the same as Maitreya, etc. Second, the gate of arising and ceasing according to conditions, transforming into defilement or purity through the influence of ignorance (無明, Avidya). Although defilement or purity is formed, the nature of defilement or purity remains constantly unmoving. It is precisely because of this immobility that defilement or purity can be formed. Therefore, immobility also exists within the gate of movement, which is the meaning of the original enlightenment of arising and ceasing. (Answer: It is precisely because of immobility that defilement or purity can be formed. Answer: It is like the water body remaining still is the wave, and when the wave appears, it is..., all without losing the nature of water. Therefore, not... the false appearance of Suchness gives rise to false appearances. Therefore, the function of the Tathata-dhatu (真如界, Realm of Suchness) is like water producing waves... is the function of water, and when water is still, it is the essence of the wave.) According to what is said in this sutra, not defiled yet defiled, defiled yet not defiled. It also says that the Tathagatagarbha is the cause of good and non-good, experiencing suffering and joy whether arising or ceasing. However, these two paths are integrated and fused in their entirety. The essence has no two, unified without boundaries, undivided, falsely named as one. Those who answer with limitations, this is the truth that defilement is also not virtuous, attainment is also not virtuous, one is also not □. Establishing differences is also the teaching of the gate of absolute characteristics. Therefore, it is said to be falsely named as one. One is also the true nature in the Dharma that cannot be virtuous. Because the nature has wisdom, it is called mind. It is not empty.
實一心等也。緣此是故諸法中真實之性。從使被妄相熏動本水性恒不失。是故雖與諸波作體性不被而有妄變故真實之性。
論云何為二一者心真如門。二者心生滅門 述曰。此列二門也。即體絕相名真如門。隨緣變動名生滅門。體雖無別而義有異。約義異故。故說為門(答。真如生滅舉體則是一義。若舉生滅則有二門。故說為門)。
論是二種門皆各總攝一切法 述曰。此下二門說攝。于中有二。初正顯。后釋成。此初也。即釋立中是心即攝世間法等(答。等者等取真如生滅二門說攝。世門則是生滅。出世門者則是真如)故言等。上以一心說二門。是染凈通相。通相之外無別。是故染凈染凈皆為通相。所攝故。真如門總攝諸法。生滅門者。即此真如與緣和合變作染凈。而恒不失本真如性。故別相門亦攝真如。是故亦攝一切法也。
論此義云何以是二門不相離故 述曰。此釋成也。此云何者二門。若別不可相從。如本一心未容皆攝。如何二門各總攝耶。故次答云。以是二門不相離故。以真如門是心理體。生滅門者是心事相。以彼理事不相離故。舉理攝事舉事攝理。故說二門皆各總攝(答。舉水則是波故波則是水。是故二門皆各總攝)。
答曰若知一切法雖說無有能說可說雖念亦無能念所念是名
【現代漢語翻譯】 現代漢語譯本： 實一心就是平等一如的。因為這個緣故，在一切法中，真實的體性，即使被虛妄的現象薰染擾動，其根本的清凈本性也始終不會喪失。所以，雖然與各種波浪共同構成一體，但其體性不會被虛妄的變化所影響，這就是真實的體性。
《論》中說：『什麼是二？一是心真如門（心的真實如常之門），二是心生滅門（心的生起和滅壞之門）。』 述曰：這是列出兩種門。體性寂滅，遠離一切表相，名為真如門。隨順因緣而變動，名為生滅門。體性雖然沒有差別，但意義上有差異。因為意義上的差異，所以說為門。（答：真如和生滅，就其本體而言是一樣的意義。如果就生滅現象而言，則有二門。所以說為門）。
《論》中說：『這兩種門各自總攝一切法。』 述曰：下面說明這兩種門如何總攝一切法。其中有二部分：首先是正面顯明，然後是解釋成立。這是第一部分。即在解釋建立中，說『是心』就總攝了世間法等等。（答：『等』字，是等同於真如和生滅二門所總攝的。世間門就是生滅門，出世間門就是真如門）所以說『等』。上面用一心來說二門，是染和凈的共同相狀。在共同相狀之外沒有其他，所以染和凈都被共同相狀所總攝。因此，真如門總攝諸法。生滅門，就是這個真如與因緣和合，變化成染和凈，但始終不失去其根本的真如體性。所以差別相的門也總攝真如。因此也總攝一切法。
《論》中說：『這個意義是什麼呢？因為這兩種門不相分離的緣故。』 述曰：這是解釋成立。這個『云何』是指二門。如果分離，就不能相互統攝。如果像根本的一心那樣，沒有包含一切，怎麼能說二門各自總攝一切呢？所以接著回答說：『因為這兩種門不相分離的緣故。』因為真如門是心理的本體，生滅門是心的事相。因為理和事不相分離，舉理就總攝了事，舉事就總攝了理。所以說二門各自總攝。（答：舉水就是波浪，所以波浪就是水。因此二門各自總攝）。
答曰：如果知道一切法，雖然說沒有能說和可說，雖然念也沒有能念和所念，這叫做……
【English Translation】 English version: 'Real one mind is equality.' Because of this reason, the true nature within all dharmas, even when influenced and stirred by illusory appearances, its fundamental pure nature is never lost. Therefore, although it forms a unity with various waves, its nature is not affected by illusory changes; this is the true nature.
The Treatise says: 'What are the two? First is the Mind as Suchness Gate (the gate of the mind's true and constant nature), and second is the Mind as Birth and Death Gate (the gate of the mind's arising and ceasing).' Commentary: This lists the two gates. The nature is quiescent, away from all appearances, named the Suchness Gate. Following conditions and changing, named the Birth and Death Gate. Although the nature has no difference, the meanings are different. Because of the difference in meaning, therefore it is called a gate. (Answer: Suchness and birth and death, in terms of their essence, are the same meaning. If in terms of the phenomena of birth and death, then there are two gates. Therefore it is called a gate.)
The Treatise says: 'These two gates each encompass all dharmas.' Commentary: Below explains how these two gates encompass all dharmas. There are two parts: first, directly revealing; then, explaining and establishing. This is the first part. That is, in the explanation and establishment, saying 'this mind' encompasses the worldly dharmas, etc. (Answer: 'Etc.' is equivalent to the Suchness and Birth and Death Gates encompassing. The worldly gate is the Birth and Death Gate, the transcendental gate is the Suchness Gate.) Therefore it says 'etc.' Above, using one mind to speak of two gates, is the common characteristic of defilement and purity. There is nothing outside of the common characteristic, so defilement and purity are both encompassed by the common characteristic. Therefore, the Suchness Gate encompasses all dharmas. The Birth and Death Gate is this Suchness harmonizing with conditions, transforming into defilement and purity, but never losing its fundamental Suchness nature. Therefore, the gate of differentiated appearances also encompasses Suchness. Therefore, it also encompasses all dharmas.
The Treatise says: 'What is the meaning of this? Because these two gates are not separate.' Commentary: This is the explanation and establishment. This 'what' refers to the two gates. If separated, they cannot encompass each other. If like the fundamental one mind, not containing everything, how can it be said that the two gates each encompass everything? Therefore, it answers: 'Because these two gates are not separate.' Because the Suchness Gate is the substance of the mind, the Birth and Death Gate is the phenomena of the mind. Because principle and phenomena are not separate, upholding the principle encompasses the phenomena, upholding the phenomena encompasses the principle. Therefore, it is said that the two gates each encompass everything. (Answer: Upholding the water is the wave, so the wave is the water. Therefore, the two gates each encompass everything.)
Answer: If one knows all dharmas, although it is said there is no speaker or spoken, although there is thought, there is no thinker or thought, this is called...
隨順。若離於念名為得入複次真如者依言說分別有二種義(問。何者則依言說分別。答。真如無言說利四句絕百非。所以順言語便則執著分別。所言者依言說分別)。
論云何為二一者如實空以能究竟顯實故二者如實不空以有自體具足無漏性功德故(述曰。此開章略辨也。言如實者。真體不無故。所言空者。真體無妄故。究竟顯實者。由無極顯真故。以無妄故。能極顯實故。說如實名為空也。問。何者極。猶如水清石子現一切塵域不住。是名極顯。言不空者。是體相故。此性功德言無漏者。無離斷等及念漏故。是即如實具有自體及性功德。故名不空)。
論所言空者從本已來一切染法不相應故謂離一切法差別之相以無虛妄心念故 (述曰。次下第三依章廣釋。于中有二。先明其空。復顯不空。初中有三。初略明。次廣釋。后總結。此初也。初句顯其非染相應以釋空義。一切染法不相應故。故名為空。云何染法不相應耶。次句釋云。謂離差別所相故。何故離此所取相耶。后句釋云。以無能取妄心念故。即妄心境情有理無。真體相理有情無。無故與染法不相應也)。
論當知真如自性非有相非無相非非有相非非無非有無俱相非一相非異相非非一相非非異相非一異俱相 (答。當真如自性非有相非無相。
【現代漢語翻譯】 現代漢語譯本：隨順。如果離於念頭，就叫做得入複次真如。真如依照言說分別有兩種意義。（問：什麼是依照言說分別？答：真如超越言語，利益在於斷絕四句，破除百非。所以順應言語，反而會執著分別。這裡所說的就是依照言說分別）。
論中說：什麼是這兩種意義？一是如實空，因為能夠究竟地顯現真實；二是如實不空，因為它具有自體，具足無漏的自性功德。（述曰：這是開章略微辨析。說『如實』，是因為真體不是虛無；說『空』，是因為真體沒有虛妄。『究竟顯實』，是因為沒有窮盡地顯現真如。因為沒有虛妄，所以能夠極度地顯現真實，因此說如實就是空。問：什麼是『極』？就像水清澈時，石子顯現，一切塵埃都無法停留，這就叫做『極顯』。說『不空』，是因為它是體相。這裡所說的自性功德『無漏』，是沒有遠離斷滅等以及念頭的漏失。這就是如實具有自體和自性功德，所以叫做不空）。
論中說：所說的空，是從本來就與一切染污之法不相應的緣故，就是遠離一切法的差別之相，因為沒有虛妄的心念的緣故。（述曰：接下來第三部分，依照章節廣泛解釋。其中有兩部分：先說明其空，再顯現其不空。第一部分中有三點：先是略微說明，然後是廣泛解釋，最後是總結。這是第一點。第一句顯現它與染污不相應，以此解釋空的意義。一切染污之法不相應，所以叫做空。為什麼染污之法不相應呢？第二句解釋說：因為遠離差別所相的緣故。為什麼遠離這種所取之相呢？最後一句解釋說：因為沒有能取的虛妄心念的緣故。即虛妄的心、境、情在理上是虛無的，真體的相和理在情上是虛無的。因為沒有這些，所以與染污之法不相應）。
論中說：應當知道，真如自性不是有相，不是無相，不是非有相，不是非無相，不是有無俱相，不是一相，不是異相，不是非一相，不是非異相，不是一異俱相。（答：當真如自性不是有相，不是無相。
【English Translation】 English version: 'Following accordingly. If one departs from thought, it is called entering the Suchness again. Suchness, according to verbal expression and discrimination, has two meanings. (Question: What is according to verbal expression and discrimination? Answer: Suchness transcends language; its benefit lies in severing the four phrases and refuting the hundred negations. Therefore, conforming to language leads to attachment and discrimination. What is spoken here is according to verbal expression and discrimination.)'
'The treatise says: What are these two meanings? First, 'true as it is, empty,' because it can ultimately reveal reality; second, 'true as it is, not empty,' because it has its own essence, complete with undefiled nature and merits. (Commentary: This is a brief analysis at the beginning of the chapter. 'True as it is' means the true essence is not non-existent; 'empty' means the true essence has no delusion. 'Ultimately reveal reality' means revealing Suchness without end. Because there is no delusion, it can extremely reveal reality; therefore, 'true as it is' is called 'empty.' Question: What is 'extremely'? Like clear water revealing pebbles, where no dust can remain, this is called 'extremely revealing.' 'Not empty' means it is the essence of the entity. The 'undefiled' nature and merits mentioned here mean there is no separation from cessation, etc., and no leakage of thoughts. That is, 'true as it is' has its own essence and nature merits; therefore, it is called 'not empty.')'
'The treatise says: What is meant by 'empty' is that from the beginning, it is not associated with all defiled dharmas; that is, it is apart from the characteristics of all dharmas, because there is no deluded mind. (Commentary: Next, the third part, a broad explanation according to the chapter. There are two parts: first, explaining its emptiness; then, revealing its non-emptiness. The first part has three points: first, a brief explanation; then, a broad explanation; finally, a summary. This is the first point. The first sentence shows that it is not associated with defilement, thereby explaining the meaning of emptiness. All defiled dharmas are not associated; therefore, it is called empty. Why are defiled dharmas not associated? The second sentence explains: Because it is apart from the characteristics of discrimination. Why is it apart from this object of grasping? The last sentence explains: Because there is no grasping deluded mind. That is, the deluded mind, object, and feelings are theoretically non-existent; the essence and principle of Suchness are emotionally non-existent. Because these are absent, it is not associated with defiled dharmas.)'
'The treatise says: It should be known that the self-nature of Suchness is not having characteristics, not not having characteristics, not not having having characteristics, not not having not having characteristics, not having both having and not having characteristics, not one characteristic, not different characteristics, not not one characteristic, not not different characteristics, not both one and different characteristics. (Answer: The self-nature of Suchness is not having characteristics, not not having characteristics.'
眾生便著非有非無。將真如體非非有相非非無。非有無俱相。眾還著非非有無俱相。將作真如非一相非異相。非非一相非非異相。非一異俱相。眾生還著隨言。將作真如皆不相應)。
論乃至總說依一切眾生以有妄心念念分別皆不相應故說為空 (述曰。此下總結。于中有二。初順結前義。后返結釋疑。此初也。妄染塵沙難不遍舉。今總略說一切妄心所不染觸故說空也。答。妄染塵沙者。妄相猶如塵沙一眾不可遍舉。今總略說一切妄心所不染觸故說空也。空者表妄得名也)。
論若離妄心實無可空故 (述曰。此返結釋疑也。恐明說空便成斷滅故。此釋云。遮諸念相假說為空。若不遮妄不說空。故真既不空故非斷滅。是故顯真性空而不空)。
論所言不空者已顯法體空無妄故 (述曰。此下第二顯不空義。于中有三。初牒前空由明妄空。方顯不空真實體故)。
論即是真心至常恒不變凈法滿足則名不空(述曰。此正明不空也。即是真心者。空無妄。即是真心。總舉不空。真心體大不生故。常不死故 恒我故。我者自在義。猶如大海不變無念故凈法滿足。性德雖多舉其四。即是不真心相大具此體相。即名不空)。
論亦無有相可取以離念境界唯證相應故 (述曰。此釋外疑也。恐□不空
【現代漢語翻譯】 現代漢語譯本 眾生於是執著于『非有非無』的觀念，認為真如本體是『非非有相』、『非非無相』，以及『非有無俱相』。眾生又執著于『非非有無俱相』，認為真如是『非一相』、『非異相』、『非非一相』、『非非異相』，以及『非一異俱相』。眾生還執著于言語，認為真如與這些概念都不能相應（不符合）。
論中乃至總結說，因為一切眾生都有虛妄的心，唸唸都在分別，都不能與真如相應，所以說它是『空』。（述曰：下面是總結，分為兩部分。首先是順著前面的意思總結，然後是反過來解釋疑問。這是第一部分。虛妄的染污像塵沙一樣多，難以全部列舉，現在總括地說，一切虛妄的心都不能染著、觸及真如，所以說它是『空』。回答：虛妄的染污像塵沙一樣，虛妄的相狀就像塵沙一樣眾多，不能全部列舉，現在總括地說，一切虛妄的心都不能染著、觸及真如，所以說它是『空』。『空』是爲了表明虛妄而得名的。）
論中說，如果離開了虛妄的心，實際上就沒有什麼可以稱為『空』的了。（述曰：這是反過來解釋疑問。恐怕說明『空』就變成了斷滅，所以這裡解釋說，是爲了遮止各種念頭的相狀，才假借地說是『空』。如果不遮止虛妄，就不說『空』，所以真如既然不是『空』，就不是斷滅。因此，顯示真性是『空』而不『空』。）
論中說，所說的『不空』，是已經顯示了法體是空無虛妄的緣故。（述曰：下面是第二部分，顯示『不空』的意義。分為三部分。首先是依照前面的『空』，說明因為虛妄是『空』，才能顯示『不空』的真實本體。）
論中說，那就是真心，具有常、恒、不變、凈的功德，圓滿具足，所以稱為『不空』。（述曰：這是正面說明『不空』。『那就是真心』，是說空無虛妄，那就是真心。總括地說明『不空』，真心的本體廣大，不生不滅，所以是『常』；不死，所以是『恒』；具有『我』的性質，『我』是自在的意思，就像大海一樣不變，沒有念頭，所以是『凈』，功德圓滿具足。自性的功德雖然很多，這裡列舉了四種。這就是不空真心的相狀，完全具備這些本體和相狀，就稱為『不空』。）
論中說，也沒有任何相狀可以執取，因為離開了念頭的境界，只有通過證悟才能相應。（述曰：這是解釋外面的疑問。恐怕……『不空』……
【English Translation】 English version Sentient beings then become attached to the notion of 'neither existence nor non-existence,' considering the true suchness (Tathata) to be 'neither non-existence-like existence nor non-existence-like non-existence,' and 'neither both existence and non-existence.' Sentient beings further cling to 'neither non-existence-like existence and non-existence,' regarding true suchness as 'neither oneness nor otherness,' 'neither non-oneness-like oneness nor non-otherness-like otherness,' and 'neither both oneness and otherness.' Sentient beings also cling to words, believing that true suchness is not in accordance with (does not correspond to) these concepts.
The treatise even concludes by saying that because all sentient beings have deluded minds, constantly discriminating and not corresponding with true suchness, it is said to be 'emptiness' (Sunyata). (Commentary: Below is the conclusion, divided into two parts. First, it concludes in accordance with the preceding meaning, and then it explains the doubts in reverse. This is the first part. The defilements of delusion are as numerous as grains of sand, difficult to enumerate completely. Now, it is generally said that all deluded minds cannot taint or touch true suchness, therefore it is said to be 'emptiness.' Answer: The defilements of delusion are like grains of sand, the appearances of delusion are as numerous as grains of sand, impossible to enumerate completely. Now, it is generally said that all deluded minds cannot taint or touch true suchness, therefore it is said to be 'emptiness.' 'Emptiness' is named to indicate delusion.)
The treatise says, 'If one departs from the deluded mind, there is actually nothing that can be called 'emptiness'.' (Commentary: This is explaining the doubts in reverse. Fearing that explaining 'emptiness' would become annihilation, this explains that it is to stop the appearances of various thoughts that it is said to be 'emptiness' as a provisional measure. If delusion is not stopped, 'emptiness' is not spoken of, so since true suchness is not 'empty,' it is not annihilation. Therefore, it shows that the true nature is 'empty' and yet 'not empty.')
The treatise says, 'What is meant by 'not empty' is that it has already revealed that the nature of the Dharma (Dharma-dhatu) is empty of delusion.' (Commentary: Below is the second part, showing the meaning of 'not empty.' It is divided into three parts. First, according to the preceding 'emptiness,' it explains that because delusion is 'empty,' the true essence of 'not empty' can be revealed.)
The treatise says, 'That is the true mind (Satya-citta), possessing the virtues of permanence (Nitya), constancy (Dhruva), immutability (Sasvata), and purity (Suci), complete and perfect, therefore it is called 'not empty'.' (Commentary: This is directly explaining 'not empty.' 'That is the true mind' means that it is empty of delusion, that is the true mind. It generally explains 'not empty,' the essence of the true mind is vast, not arising and not ceasing, therefore it is 'permanent'; not dying, therefore it is 'constant'; possessing the nature of 'self' (Atman), 'self' means freedom, like the great ocean, unchanging, without thoughts, therefore it is 'pure,' virtues are complete and perfect. Although the virtues of the self-nature are many, four are listed here. This is the appearance of the non-empty true mind, fully possessing these essence and appearances, therefore it is called 'not empty.')
The treatise says, 'There is also no appearance that can be grasped, because it is apart from the realm of thoughts, only through realization can one correspond.' (Commentary: This is explaining external doubts. Fearing that... 'not empty'...
疑存有相故。念遮云。雖曰不空無有相而可執。取下釋所以非妄念。所行境界唯是證智所體會故。即顯真心不空而空也)。
論心生滅者依如藏故有生滅心所謂不生不滅與生滅心和合 (述曰。上來已釋真如門竟。次下第二釋生滅門。于中有二。先生滅心法。后辨所示之義。初中有二。先明□□生滅。□□□□相資。于中有二。先體就總標。后依義別解。總中有三。初標體。次辨相。后立名。此初也。如來藏者。即是清凈不生滅心無明熏舉體動作生滅心也。答。如來藏者。于生滅門語)。
論所謂不生不滅與生滅和合非一非異 (述曰。此辨相也。如來藏不生滅心舉體□故不離生滅。生滅心相無非真故。故亦不離不生滅心。如是不離名為和合。但是不生滅與生滅和合。以是向末隨緣門故。非是生滅與不生滅和合。以非向本歸真門故。非一異者不生滅心。答。向末則鈍是生滅。無鈍凈真如。向本歸真如者亦是鈍凈真如。答。真如與生滅相和。是得成和合義故言不非一異。全體動故心與生滅非異。而恒不失真如心性故心與生滅不一。若定一者生滅盡時真心應滅即墮斷邊。若定異者無明熏時心應不動即墮常邊。既離二邊故非一異。非一異故方成和合)。
論名為阿黎耶識 (述曰。此立名也。依如來藏故
【現代漢語翻譯】 現代漢語譯本：因為（修行者）執著于存在表象的緣故。（爲了）遮蔽這種（妄）念，（經文）說：『雖然說不空，但沒有可以執著的表象』。下面解釋為什麼（這種執著）是虛妄的念頭。因為所行（所證）的境界唯有證智才能體會。（這）就顯示了真心是不空而又空的）。 現代漢語譯本：關於心生滅的論述，是依據如來藏的緣故，才有生滅心，也就是不生不滅的（真心）與生滅心和合。（述曰：上面已經解釋了真如門的內容。接下來解釋生滅門。其中分為兩部分。先解釋生滅心法，然後辨析所示的意義。第一部分又分為兩部分，先說明生滅的根本，然後說明相互資助的關係。這部分又分為兩部分，先從總體上標明，然後依據意義分別解釋。總體標明又分為三部分，先標明本體，然後辨析表象，最後確立名稱。這裡是第一部分。如來藏，就是清凈不生滅的心，被無明薰染，整體動作，產生生滅心。答：如來藏，是從生滅門的角度來說的）。 現代漢語譯本：論述所謂不生不滅與生滅和合，非一非異。（述曰：這是辨析表象。如來藏不生滅心整體運作，所以不離生滅。生滅心的表象沒有不是真的，所以也不離不生滅心。這樣不離叫做和合。但是不生滅與生滅和合，因為這是向末隨緣的門徑。不是生滅與不生滅和合，因為這不是向本歸真的門徑。非一異，不生滅心。答：向末就遲鈍，是生滅。沒有遲鈍清凈的真如。向本歸真如，也是遲鈍清凈的真如。答：真如與生滅相互調和，才能成就和合的意義，所以說不非一異。全體運作，所以心與生滅不是異。但始終不失去真如心性，所以心與生滅不是一。如果確定是一，生滅結束時真心應該滅亡，就落入斷滅邊。如果確定是異，無明薰染時心應該不動，就落入常邊。既然遠離了二邊，所以非一異。因為非一異，才能成就和合）。 現代漢語譯本：名為阿黎耶識（Ālaya-vijñāna）。（述曰：這是確立名稱。依據如來藏的緣故）
【English Translation】 English version: Because (practitioners) are attached to the appearance of existence. To遮蔽(zhēbì, obscure) this (deluded) thought, (the scripture) says: 'Although it is said to be not empty, there is no appearance to be attached to.' The following explains why (this attachment) is a false thought. Because the realm that is practiced (realized) can only be experienced by證智(zhèngzhì, wisdom of realization). (This) reveals that the true mind is both not empty and empty). English version: The discussion on the arising and ceasing of the mind is based on the如來藏(Tathāgatagarbha, the womb of the Buddhas, the essence of the Buddha) , hence there is the arising and ceasing mind, which is the合(hé, union) of the non-arising and non-ceasing (true mind) with the arising and ceasing mind. (述曰(shù yuē, commentary): The section on the真如門(zhēnrú mén, the gate of Suchness) has been explained above. Next is the second section explaining the生滅門(shēngmiè mén, the gate of arising and ceasing). It is divided into two parts. First, explain the dharma of the arising and ceasing mind, and then analyze the meaning shown. The first part is divided into two parts, first explaining the root of arising and ceasing, and then explaining the relationship of mutual assistance. This part is divided into two parts, first marking it in general, and then explaining it separately according to meaning. The general marking is divided into three parts, first marking the essence, then analyzing the appearance, and finally establishing the name. This is the first part. The如來藏(Tathāgatagarbha), is the pure non-arising and non-ceasing mind, which is薰染(xūnrǎn, influenced) by ignorance, and the whole body moves, producing the arising and ceasing mind. Answer: The如來藏(Tathāgatagarbha), is spoken from the perspective of the生滅門(shēngmiè mén)). English version: The discussion says that the so-called non-arising and non-ceasing合(hé, union) with arising and ceasing is neither one nor different. (述曰(shù yuē, commentary): This is analyzing the appearance. The如來藏(Tathāgatagarbha) non-arising and non-ceasing mind operates as a whole, so it is inseparable from arising and ceasing. The appearance of the arising and ceasing mind is not untrue, so it is also inseparable from the non-arising and non-ceasing mind. This inseparability is called合(hé, union). But the non-arising and non-ceasing合(hé, union) with arising and ceasing, because this is the path of following conditions towards the end. It is not the arising and ceasing合(hé, union) with the non-arising and non-ceasing, because this is not the path of returning to the origin and returning to truth. Neither one nor different, the non-arising and non-ceasing mind. Answer: Towards the end is dull, it is arising and ceasing. There is no dull and pure Suchness. Returning to the origin and returning to Suchness is also dull and pure Suchness. Answer: Suchness harmonizes with arising and ceasing, so that the meaning of合(hé, union) can be achieved, so it is said that it is neither one nor different. The whole body operates, so the mind and arising and ceasing are not different. But it never loses the nature of the Suchness mind, so the mind and arising and ceasing are not one. If it is determined to be one, the true mind should perish when arising and ceasing ends, and fall into the side of annihilation. If it is determined to be different, the mind should not move when ignorance薰染(xūnrǎn, influences), and fall into the side of permanence. Since it is far away from the two sides, it is neither one nor different. Because it is neither one nor different, it can achieve合(hé, union)). English version: It is called阿黎耶識(Ālaya-vijñāna, store consciousness). (述曰(shù yuē, commentary): It is establishing the name. Because of the如來藏(Tathāgatagarbha))
有生滅心等者。名為阿黎識。阿黎耶者。訓翻無沒。謂如來藏。不生滅心雖隨無明而成生滅。如來藏體無滅沒故功德相無失沒。故法身妙用無隱沒。故此三個是前體大相大用大也。正名阿賴耶義。答黎耶賴耶義則是一。只猶語昔經重有異譯為藏。所成生滅而為所熏。與前七識為因果故。能藏諸法于自體中。藏自體于諸法之中。又為我愛之所執藏。我見所攝故名為藏。離我見時無此名。故到七地菩薩為業識盡。故不執我故則得阿耶名任運自在。若唯生滅不異七識。若唯不生滅不異如來藏由。二和合成黎耶矣。若是阿黎識是七識家因果第八識所攝故。故第八識為因果也。此前七識第八阿黎識得坐故為因果也。亦名為主。此八識鈍是生滅故只名阿識不名為藏。若如來藏向歸真門故。故名藏。亦攝藏一切生滅不生滅三大等義。攝在其中故名為藏)。
上開章中直言覺不覺。覺者本覺眾性。不覺者則屬始覺隨緣門中。隨緣門者生賊也。答。覺者約性德。
論一切眾生本覺真如共諸佛體性一種 難曰。一種未起智照則言覺義則屬性德。覺者對染翻得名。下文則言本覺者。因此性德能成果位則。是名本卻歸本源。當顯始覺法身。是故德本覺名故(此明本覺。以了)此則明始覺也。
論始覺義者對本覺義(述曰。此
【現代漢語翻譯】 現代漢語譯本： 具有生滅變化的心等等，被稱為阿黎識（ālìshí，第八識，又稱阿賴耶識）。阿黎耶（ālìyé）的意思是『沒有遺失』。這是指如來藏（rúlāizàng，一切眾生本具的清凈自性）。雖然不生不滅的如來藏心隨著無明而產生生滅變化，但如來藏的本體沒有滅失，所以功德之相沒有失落，所以法身的妙用沒有隱沒。因此，這三個方面是如來藏的本體、大相、大用，也正是阿賴耶的含義。回答：阿黎耶和阿賴耶的意思是一樣的，只是古代翻譯經典時有不同的譯法，都譯為『藏』。阿賴耶識所產生的生滅變化，又成為前七識所熏習的對象，與前七識互為因果。因此，阿賴耶識能夠將諸法藏於自身之中，也將自身藏於諸法之中。又因為阿賴耶識被『我愛』所執藏，被『我見』所攝持，所以被稱為『藏』。當遠離我見時，就沒有這個名稱了。因此，當菩薩到達七地時，業識已經窮盡，因為不再執著于『我』，所以才能得到阿耶（āyé）這個名稱，任運自在。如果只有生滅變化，那就與前七識沒有區別；如果只有不生不滅，那就與如來藏沒有區別。正是由於生滅和不生滅二者的和合，才有了阿黎耶識。如果說阿黎識是前七識的因果，那麼它就是第八識所攝持的，所以第八識是因果。前七識和第八阿黎識相互依存，所以互為因果，也可以說第八識是前七識的主。這第八識遲鈍，是生滅變化的，所以只稱為阿識，不稱為藏。如果如來藏趨向于歸真之門，所以稱為藏，也攝藏了一切生滅、不生滅的三大等等含義，都包含在其中，所以稱為藏。
在前面的章節中，直接說了『覺』和『不覺』。『覺』指的是本覺眾性（běnjué zhòngxìng，眾生本具的覺性），『不覺』則屬於始覺隨緣門中。隨緣門就是生賊。回答：『覺』是從性德（xìngdé，本性所具有的功德）方面來說的。
論中說一切眾生的本覺真如（běnjué zhēnrú，本覺的真實如如之性）與諸佛的體性是同一種。提問：如果是一種，在沒有生起智照（zhìzhào，智慧的觀照）時，說『覺』的意義，就屬於性德。『覺』是針對染污而得名的。下文說『本覺』，是因為這種性德能夠成就果位，這就是本覺，最終迴歸本源，從而顯現始覺法身（shǐjué fǎshēn，開始覺悟的法身）。所以稱為德本覺名（說明本覺，以了），這說明的是始覺。
論中說始覺的意義是針對本覺的意義（述曰：這
【English Translation】 English version: That which has arising and ceasing minds, etc., is called Ālaya-consciousness (ālìshí, the eighth consciousness, also known as the storehouse consciousness). Ālaya (ālìyé) means 'no loss'. This refers to the Tathāgatagarbha (rúlāizàng, the pure self-nature inherent in all sentient beings). Although the non-arising and non-ceasing Tathāgatagarbha mind produces arising and ceasing changes along with ignorance, the essence of the Tathāgatagarbha does not perish, so the characteristics of merit are not lost, and therefore the wonderful function of the Dharmakāya (fǎshēn, the body of the Dharma) is not hidden. Therefore, these three aspects are the essence, great characteristics, and great function of the Tathāgatagarbha, which is precisely the meaning of Ālaya. Answer: The meanings of Āliya and Ālaya are the same, but there were different translations in ancient times, both translated as 'storehouse'. The arising and ceasing changes produced by the Ālaya-consciousness become the objects of熏習(xūnxí, influence) by the first seven consciousnesses, and are the cause and effect of the first seven consciousnesses. Therefore, the Ālaya-consciousness can store all dharmas within itself, and also store itself within all dharmas. Moreover, because the Ālaya-consciousness is clung to by 'self-love' and grasped by 'self-view', it is called 'storehouse'. When one is away from self-view, there is no such name. Therefore, when a Bodhisattva reaches the seventh ground, the karma-consciousness is exhausted, and because they no longer cling to 'self', they can obtain the name Āya (āyé), being naturally free. If there is only arising and ceasing, then there is no difference from the first seven consciousnesses; if there is only non-arising and non-ceasing, then there is no difference from the Tathāgatagarbha. It is precisely because of the union of arising and ceasing and non-arising and non-ceasing that there is Ālaya-consciousness. If the Āli-consciousness is the cause and effect of the first seven consciousnesses, then it is held by the eighth consciousness, so the eighth consciousness is the cause and effect. The first seven consciousnesses and the eighth Āli-consciousness depend on each other, so they are mutually cause and effect, and it can also be said that the eighth consciousness is the master of the first seven consciousnesses. This eighth consciousness is dull and is subject to arising and ceasing, so it is only called Ā-consciousness, not storehouse. If the Tathāgatagarbha tends towards the gate of returning to truth, it is called storehouse, and it also encompasses all the meanings of the three great aspects of arising and ceasing, and non-arising and non-ceasing, all of which are contained within it, so it is called storehouse.
In the previous chapters, 'awakening' and 'non-awakening' were directly mentioned. 'Awakening' refers to the inherent nature of awakening in all beings (běnjué zhòngxìng, the inherent awakening nature of all beings), and 'non-awakening' belongs to the gate of initial awakening following conditions. The gate of following conditions is the thief of life. Answer: 'Awakening' is spoken from the aspect of the virtues of the nature (xìngdé, the merits inherent in the nature).
The treatise says that the inherent true suchness (běnjué zhēnrú, the true suchness of inherent awakening) of all sentient beings is of the same nature as that of all Buddhas. Question: If it is of the same kind, when wisdom illumination (zhìzhào, the contemplation of wisdom) has not arisen, the meaning of 'awakening' belongs to the virtues of the nature. 'Awakening' is named in response to defilement. The following text says 'inherent awakening' because this virtue of nature can achieve the fruit position, which is inherent awakening, ultimately returning to the source, thereby manifesting the initial awakening Dharmakāya (shǐjué fǎshēn, the Dharmakāya of initial awakening). Therefore, it is called the name of the virtue of inherent awakening (explaining inherent awakening, in order to understand), this explains initial awakening.
The treatise says that the meaning of initial awakening is in relation to the meaning of inherent awakening (述曰: This
略明始覺也。言始覺者牒其名也。依本覺故有不覺者。明起始覺之所由也。依不覺故說有始覺者。正顯所起始覺之義。謂即本覺真凈心體隨無明緣動作妄念故。依本覺有不覺也。而以本覺內熏力故漸有微覺。起厭求等乃至究竟還同本覺。故依不覺有始覺也)。
論又以覺心源故名究竟覺不覺心原故非究竟覺(述曰。上略明二覺。次下第二廣顯二覺。于中有二。先明始覺。后顯本覺。前中有三。初總標因果滿非滿覺。次廣寄四相釋成其義。后顯始覺不異本覺。此初也。言心源者有其二義。本覺真如為染心源。業相細念為諸染源。持業依主二釋皆通謂究竟位覺。本覺心本無所動。今無所靜覺。業識心本來無生。今無所減覺。此源者名究竟覺。即佛果位。縱有所覺未至。此源非究竟覺。即等覺前也)。
論若得無念者則知心相生住異滅以無念等故 (述曰。此顯覺者之德。若妄未息不知一心本無相念。若至心源得於無念則知眾生體即無念。佛無念體與彼平等故能遍知諸念無念。答前文四相。于漸覺位門則言眾未至究竟覺只緣無明未盡。真如門中本無相念亦本覺不覺只緣妄未息。不知一心本無相念。答。若一切眾生若未息共佛體玄隔所以不知佛體無念。若至本真如心源得於無念。則知眾生體即無念佛無念體與眾生
【現代漢語翻譯】 現代漢語譯本： 略微闡明始覺的含義。說『始覺』是爲了標明它的名稱。因為依仗本覺，所以才會有不覺。這是爲了說明始覺產生的原因。因為依仗不覺，所以才說有始覺。這正是爲了彰顯所開始覺悟的意義。意思是說，即本覺真凈的心體，隨著無明之緣而動作妄念，所以說依仗本覺而有不覺。然而憑藉本覺的內在熏習之力，逐漸產生微小的覺悟，生起厭離、希求等等，乃至最終迴歸到與本覺相同。所以說依仗不覺而有始覺。
論中又說，因為覺悟了心源，所以稱為究竟覺；因為沒有覺悟心源，所以不是究竟覺。（述曰：上面簡略地闡明了二覺。接下來，第二部分廣泛地闡釋二覺。其中有兩部分：先闡明始覺，后闡明本覺。在闡明始覺的部分中，有三部分：首先總標因果圓滿與否的覺悟；其次廣泛地借用四相來解釋併成就其意義；最後彰顯始覺與本覺沒有差異。這是第一部分。所說的心源，有兩種含義：本覺真如是染污心的根源，業相細念是各種染污的根源。持業釋和依主釋兩種解釋都可行。所謂的究竟位覺，是說本覺心本來沒有動，現在也沒有靜覺；業識心本來沒有生，現在也沒有滅覺。這個『源』就叫做究竟覺，也就是佛果位。縱然有所覺悟，但沒有達到這個『源』，就不是究竟覺，也就是等覺之前。）
論中又說，如果能夠證得無念，那麼就能知道心相的生、住、異、滅，因為與無念相等。（述曰：這是爲了彰顯覺悟者的功德。如果妄念沒有止息，就不知道一心本來沒有相念。如果到達心源，證得無念，那麼就知道眾生的本體就是無念，佛的無念體與眾生平等，所以能夠普遍地知道各種念頭都是無念。回答前文的四相。在漸覺的階段，就說眾生沒有達到究竟覺，只是因為無明沒有斷盡。在真如的層面，本來就沒有相念，也本來就沒有本覺和不覺，只是因為妄念沒有止息，所以不知道一心本來沒有相念。回答：如果一切眾生沒有止息妄念，就與佛的本體玄妙地隔絕，所以不知道佛的本體是無念。如果到達本真如的心源，證得無念，那麼就知道眾生的本體就是無念，佛的無念體與眾生
【English Translation】 English version: Slightly explain the meaning of 'Beginning Enlightenment' (Shi Jue). Saying 'Beginning Enlightenment' is to indicate its name. Because of relying on the Original Enlightenment (Ben Jue), there is non-enlightenment (Bu Jue). This is to explain the reason for the arising of Beginning Enlightenment. Because of relying on non-enlightenment, it is said that there is Beginning Enlightenment. This is precisely to manifest the meaning of the enlightenment that is beginning. It means that the true and pure mind-essence of Original Enlightenment, following the conditions of ignorance (Wu Ming), acts with deluded thoughts, so it is said that relying on Original Enlightenment there is non-enlightenment. However, relying on the internal perfuming power of Original Enlightenment, gradually there arises subtle enlightenment, giving rise to aversion, seeking, and so on, until finally returning to being the same as Original Enlightenment. Therefore, it is said that relying on non-enlightenment there is Beginning Enlightenment.
The treatise also says that because of being enlightened to the source of the mind, it is called Ultimate Enlightenment; because of not being enlightened to the source of the mind, it is not Ultimate Enlightenment. (Shu Yue: Above, it briefly explains the two enlightenments. Next, the second part extensively explains the two enlightenments. There are two parts: first explaining Beginning Enlightenment, then explaining Original Enlightenment. In the part explaining Beginning Enlightenment, there are three parts: first, generally indicating the enlightenment of cause and effect, completeness or incompleteness; second, extensively using the four characteristics to explain and accomplish its meaning; finally, manifesting that Beginning Enlightenment is not different from Original Enlightenment. This is the first part. The so-called 'source of the mind' has two meanings: Original Enlightenment True Thusness (Ben Jue Zhen Ru) is the source of the defiled mind, and the subtle thoughts of karmic appearances are the source of various defilements. Both the possessive compound and the dependent compound interpretations are feasible. The so-called enlightenment of the ultimate position is that the Original Enlightenment mind originally has no movement, and now has no quiescence-enlightenment; the karmic consciousness mind originally has no arising, and now has no ceasing-enlightenment. This 'source' is called Ultimate Enlightenment, which is the Buddha-fruit position. Even if there is some enlightenment, but it has not reached this 'source', it is not Ultimate Enlightenment, which is before Equal Enlightenment (Deng Jue).)
The treatise also says that if one can attain no-thought (Wu Nian), then one will know the arising, abiding, changing, and ceasing of mind-appearances, because it is equal to no-thought. (Shu Yue: This is to manifest the merits of the enlightened one. If deluded thoughts have not ceased, one does not know that the one mind originally has no thought-appearances. If one reaches the source of the mind and attains no-thought, then one knows that the essence of sentient beings is no-thought, and the Buddha's no-thought essence is equal to sentient beings, so one can universally know that all thoughts are no-thought. Answering the four characteristics mentioned earlier. In the stage of gradual enlightenment, it is said that sentient beings have not reached Ultimate Enlightenment, only because ignorance has not been exhausted. On the level of True Thusness, there is originally no thought-appearance, and there is originally no Original Enlightenment and non-enlightenment, only because deluded thoughts have not ceased, so one does not know that the one mind originally has no thought-appearance. Answer: If all sentient beings have not ceased deluded thoughts, they are mysteriously separated from the Buddha's essence, so they do not know that the Buddha's essence is no-thought. If one reaches the source of the original True Thusness mind and attains no-thought, then one knows that the essence of sentient beings is no-thought, and the Buddha's no-thought essence is with sentient beings.
體平等無別故知一切諸念本來無念)。
論而實無有始覺之異以四相俱時而有皆無自立本來平等同一覺故 (述曰。此即第三始不異本。文中標釋而實無有始覺異者。此標始覺不異本覺。以四相下釋成四義。以彼四相無別自體。可辯前後故言俱時。答 真如中更無有別地。四可得故言俱時。只依粗細念覺時有差別而有前後故言而有。離心無有俱時前後自性可立故言皆無自立。離心無性即同一覺故言本來同一覺等。此總意云。既覺四相說為始覺所無故能覺亦無。故無覺異於本覺)。
論複次本覺隨染分別生二種相與彼本覺不相舍離 (述曰。廣始覺竟。下廣本覺。于中有二。先明隨染本覺。后顯性凈本覺 故 言本覺隨染分別。既隨緣動故言生。雖隨緣生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染相。二謂他染。即在果時與生同體。答。同體與眾生同體也。諸眾生染即依自染生智凈相。以說從染得智凈故。由他染生不思業。以化染生起勝業故)。
論云何為二一者智凈相二者不思議業相 (述曰。此列名也所言智者即始覺智凈。謂離染同於本覺果德作用故名為業。助下地測名不思議相者狀也。覺隨染有此當起二相狀故)。
【現代漢語翻譯】 現代漢語譯本：由於本體平等且無差別，可知一切諸念本來就是無念的。
論：實際上並沒有始覺與本覺的差異，因為四相（四種現象）同時存在，都沒有獨立的自性，本來就是平等且同一的覺悟。（述曰：這說明第三個方面，即始覺與本覺沒有差異。文中解釋說，實際上沒有始覺的差異，這是標明始覺不異於本覺。以下用四相來解釋和證明這四種含義。因為這四相沒有別的自體，可以區分前後，所以說是同時存在。答：在真如中，沒有其他的差別，四相是可以得到的，所以說是同時存在。只是根據粗細念覺的時候有差別，所以有前後。離開心就沒有同時和前後的自性可以成立，所以說都是沒有自性的。離開心就沒有自性，就是同一覺悟，所以說本來就是同一覺悟等等。總的意思是說，既然覺悟了四相，說為始覺所沒有的，那麼能覺悟的也沒有。所以沒有覺悟不同於本覺。）
論：再次，本覺隨著染污的分別，產生兩種相，與那本覺不相分離。（述曰：廣說始覺之後，下面廣說本覺。其中有兩點：先說明隨染的本覺，后顯示性凈的本覺。所以說本覺隨著染污的分別。既然隨著因緣而動，所以說是產生。雖然隨著因緣而產生，但不失去本性清凈，所以說與那本覺不相分離。這所隨的染污有兩種，所以隨著這染污產生下面的兩種相。所說的兩種染污，一種是自染，即在因地時，由無明熏習所產生的染相；另一種是他染，即在果地時，與生同體。答：同體是與眾生同體。諸眾生的染污，就是依靠自染產生智凈相，因為說是從染污得到智慧清凈。由他染產生不可思議的業，因為化解染污而生起殊勝的業。）
論：什麼是這兩種相？一是智凈相，二是不思議業相。（述曰：這是列出名稱。所說的智，就是始覺的智凈，即離開染污，等同於本覺的果德作用，所以稱為業。幫助下地測量的名稱是不思議相，是狀態。覺悟隨著染污，當產生這兩種相的狀態。）
【English Translation】 English version: Because the substance is equal and without difference, it is known that all thoughts are originally without thought.
Treatise: In reality, there is no difference between initial enlightenment (始覺, shijue) and original enlightenment (本覺, benjue), because the four characteristics (四相, sixiang) exist simultaneously, none of them having independent self-nature, and are originally equal and the same enlightenment. (Commentary: This explains the third aspect, that initial enlightenment is not different from original enlightenment. The text explains that there is actually no difference in initial enlightenment, which indicates that initial enlightenment is not different from original enlightenment. The following uses the four characteristics to explain and prove these four meanings. Because these four characteristics have no other self-nature, and can distinguish between before and after, it is said that they exist simultaneously. Answer: In Suchness (真如, zhenru), there are no other differences, and the four characteristics can be obtained, so it is said that they exist simultaneously. It is only based on the differences in the time of coarse and fine thoughts that there are differences, so there is before and after. Leaving the mind, there is no self-nature of simultaneity and before and after that can be established, so it is said that all are without self-nature. Leaving the mind, there is no self-nature, which is the same enlightenment, so it is said that it is originally the same enlightenment, etc. The general meaning is that since the four characteristics are enlightened, and it is said that initial enlightenment does not have them, then the one who can enlighten also does not have them. Therefore, there is no enlightenment different from original enlightenment.)
Treatise: Furthermore, original enlightenment, following the discrimination of defilement, produces two kinds of characteristics, which are not separated from that original enlightenment. (Commentary: After broadly explaining initial enlightenment, the following broadly explains original enlightenment. There are two points: first, explain the original enlightenment that follows defilement, and then reveal the nature-pure original enlightenment. Therefore, it is said that original enlightenment follows the discrimination of defilement. Since it moves with conditions, it is said to produce. Although it is produced with conditions, it does not lose its nature-purity, so it is said that it is not separated from that original enlightenment. There are two kinds of defilement that it follows, so following this defilement, the following two characteristics are produced. The two kinds of defilement are one, self-defilement, which is the defilement characteristic produced by the熏習 (xunxi, perfuming) of ignorance (無明, wuming) when in the causal stage; the other is other-defilement, which is the same body as birth when in the resultant stage. Answer: The same body is the same body as sentient beings. The defilement of all sentient beings is to rely on self-defilement to produce the wisdom-pure characteristic, because it is said that wisdom-purity is obtained from defilement. From other-defilement, inconceivable karma is produced, because resolving defilement gives rise to superior karma.)
Treatise: What are these two characteristics? One is the wisdom-pure characteristic, and the other is the inconceivable karma characteristic. (Commentary: This is listing the names. The so-called wisdom is the wisdom-purity of initial enlightenment, which is the same as the fruit-virtue function of original enlightenment, leaving defilement, so it is called karma. The name of helping the lower ground to measure is the inconceivable characteristic, which is the state. Enlightenment follows defilement, and the state of these two characteristics should arise.)
論智相者謂依法力熏習如實修行滿足方便(述曰。次下第三依名辨相。于中有二。先明智凈相。后顯不思業相智。中有二。初直明凈相。后問答釋。然前中亦二。先因後果。此因也。謂于地前依真如法內熏之力所流教法外聞力能修資糧加行善根故言依法力熏習。若登地上契證真如。凡起諸行依真而修故言如實修行。漸漸修習超十地行至金剛位。因行既極名滿足方便。答。滿足則是方便。則是滿足家之方便也)。
論複次覺體相者有四種大義與虛空等猶如凈鏡 (述曰。自下第二性凈本覺。于中有二。初總標。后別釋。此初也。前明本覺隨動之門故說隨染。今明本覺不動之故說性凈。此二本既無別體。是顯本覺不動而動而不動也。答。波不離水。水不離波。正波時不離水所以生滅則是真如。真如則是生滅。體非一故。故說不動而動。動而不動也)。
以覺體有四大凈義故與空等猶如凈鏡。本覺四義下文當說。空四義者。第一空無一相能含一切物(答。第一空無一相能含一切物者。答。一切眾生體有垢故色像則不現。故言空無一相)則能含一切物。答。眾生體若凈也。一切世間境界悉于中現猶如於鏡鏡若有垢色像不現。鏡若凈一切色像悉于中現。問。第二空義離垢顯凈空示現一切物(答。眾生心若離垢則能示
【現代漢語翻譯】 現代漢語譯本： 關於智相的論述，是指依靠法力熏習，如實地修行，圓滿各種方便。（述曰：接下來第三部分，依據名稱辨別相。其中有兩點：首先闡明智凈相，然後闡釋不可思議的業相智。其中又包含兩點：先直接闡明清凈相，然後通過問答來解釋。然而，前面也包含兩點：先是因，后是果。這裡是因。指的是在證得初地之前，依靠真如法內在熏習的力量，以及外在聽聞教法的力量，來修習資糧道和加行道的善根，所以說『依靠法力熏習』。如果證得初地，契合證悟真如，凡是生起的各種修行都依靠真如而修，所以說『如實修行』。漸漸地修習，超越十地之行，直至金剛位。因地的修行已經達到極致，就叫做『圓滿方便』。答：圓滿就是方便，就是圓滿之家的方便。）
論述又說，覺悟的本體具有四種大的意義，與虛空相等同，猶如清凈的鏡子。（述曰：下面是第二部分，關於自性清凈的本覺。其中有兩點：先是總體的標示，然後是分別的解釋。這裡是總標。前面闡明了本覺隨順動搖的方面，所以說隨順染污。現在闡明本覺不動的方面，所以說自性清凈。這兩個本體並沒有差別，是顯示本覺不動而動，動而不動。答：波浪不離開水，水不離開波浪。正在起波浪的時候不離開水，所以生滅就是真如，真如就是生滅。本體不是單一的，所以說不動而動，動而不動。）
因為覺悟的本體具有四大清凈的意義，所以與虛空相等同，猶如清凈的鏡子。本覺的四種意義，下文將會闡述。虛空的四種意義是：第一，虛空沒有一個固定的相狀，能夠容納一切事物。（答：第一，虛空沒有一個固定的相狀，能夠容納一切事物。答：一切眾生的本體有垢染，所以色相不能顯現，所以說虛空沒有一個固定的相狀。）就能容納一切事物。答：眾生的本體如果清凈，一切世間的境界都能在其中顯現，猶如鏡子一樣，鏡子如果有垢染，色相就不能顯現。鏡子如果清凈，一切色相都能在其中顯現。問：第二，虛空的意義是遠離垢染，顯現清凈，虛空顯示一切事物。（答：眾生的心如果遠離垢染，就能顯示
【English Translation】 English version: The discussion on the Wisdom Aspect refers to relying on the power of Dharma to cultivate and practice diligently, fulfilling all expedient means. (Commentary: Next, the third part distinguishes aspects based on names. There are two points: first, clarifying the Wisdom Purity Aspect, and then explaining the Inconceivable Karma Wisdom Aspect. This includes two aspects: first, directly clarifying the pure aspect, and then explaining through questions and answers. However, the previous also includes two aspects: first the cause, then the effect. This is the cause. It refers to relying on the inner power of True Thusness Dharma and the external power of hearing teachings before attaining the first ground, to cultivate the roots of merit in the stages of accumulation and preparation, hence the saying 'relying on the power of Dharma to cultivate'. If one attains the first ground, in accordance with the realization of True Thusness, all practices that arise rely on True Thusness for cultivation, hence the saying 'cultivating in accordance with reality'. Gradually cultivating, surpassing the practices of the ten grounds, until the Vajra position. The practice of the causal ground has reached its extreme, which is called 'fulfilling expedient means'. Answer: Fulfillment is expedient means, it is the expedient means of the family of fulfillment.)
The discourse also states that the essence of enlightenment has four great meanings, equal to emptiness, like a pure mirror. (Commentary: Below is the second part, concerning the self-nature pure original enlightenment. There are two points: first, a general indication, then a separate explanation. This is the general indication. The previous clarified the aspect of original enlightenment following movement, so it is said to follow defilement. Now clarifying the aspect of original enlightenment being unmoving, so it is said to be self-nature pure. These two essences have no difference in substance, it shows that original enlightenment is unmoving yet moving, moving yet unmoving. Answer: Waves do not leave water, water does not leave waves. When waves are arising, they do not leave water, so arising and ceasing is True Thusness, True Thusness is arising and ceasing. The essence is not singular, so it is said to be unmoving yet moving, moving yet unmoving.)
Because the essence of enlightenment has four great pure meanings, it is equal to emptiness, like a pure mirror. The four meanings of original enlightenment will be explained below. The four meanings of emptiness are: first, emptiness has no fixed form, it can contain all things. (Answer: First, emptiness has no fixed form, it can contain all things. Answer: The essence of all sentient beings has defilements, so forms cannot appear, so it is said that emptiness has no fixed form.) It can contain all things. Answer: If the essence of sentient beings is pure, all worldly realms can appear within it, like a mirror. If the mirror has defilements, forms cannot appear. If the mirror is pure, all forms can appear within it. Question: Second, the meaning of emptiness is to be free from defilements, revealing purity, emptiness reveals all things. (Answer: If the mind of sentient beings is free from defilements, it can reveal
現一切物世間)境界悉于中現。答。眾生心者猶如虛空。虛空中若無雲無風塵則能一切間境界悉于中現。亦如凈鏡。問。第三之空義。鏡四義者。答。空無外物體含眾像出垢諸塵垢現像為物用。答。空無外物者只是真如體中本來無妄相。妄相人真如體不得。只緣無妄故一切境界向真如心上現來。故云體含眾像出離諸塵垢現像為物用者。答。眾若干種心總向真如心上現來隨眾生心示現萬化皆能利益一切眾生故名為物用。答第四空義了。由此空鏡以況于真。
猶如龜毛不現。鏡中妄法亦示真如體。上本來無妄故言無法可現。無可現故心境妄法望于本覺非所覺照。覺望心境非能覺照。所照既無能照無故。故言非覺照義也。此顯無有遍計所執實質可現。非覺照(答。遍計所執者。一切眾著一切境界種種分別者。則是真如者。則是無明也。故言遍計所執。真如法中覺所覺亦不可德。皆總是妄故言非覺照義。故實質可現者。如真法中無有一個實質所現。猶如鏡中妄法不現。妄法總是虛幻實質者猶如實一個妄法則言實質所現。猶如鏡中妄法不現故言非覺照義)。
下言境界于 中現者準生滅門中覺中似有妄法依他似現 亦不相違(答。他者妄也。故言依他似現亦不相違也)。
論二者因熏習鏡謂如實不空一切世間
【現代漢語翻譯】 現代漢語譯本： 問：現在一切事物（現一切物）在世間（世間）的境界都完全在其中顯現嗎？ 答：眾生的心就像虛空。虛空中如果沒有云、沒有風塵，就能使一切世間的境界完全在其中顯現。也像一面乾淨的鏡子。 問：第三種空義，鏡子的四種意義是什麼？ 答：空沒有外在物體，包含各種影像，去除污垢塵土，顯現影像作為事物的作用。 答：空沒有外在物體，這只是說真如本體中本來沒有虛妄的現象。虛妄的現象不能進入真如本體。正因為沒有虛妄，所以一切境界都向真如心上顯現出來。所以說本體包含各種影像，脫離各種塵垢，顯現影像作為事物的作用。 答：各種各樣的眾生心都向真如心上顯現出來，隨著眾生的心而示現萬千變化，都能利益一切眾生，所以叫做事物的作用。答覆了第四種空義。因此用空和鏡子來比喻真如。 就像烏龜的毛不顯現一樣，鏡中的虛妄之法也顯示了真如本體。上面本來沒有虛妄，所以說沒有法可以顯現。因為沒有可以顯現的，所以心境和虛妄之法相對於本覺來說，不是被覺察和照耀的對象。覺相對於心境來說，不是能覺察和照耀的主體。被照耀的既然沒有，能照耀的也就沒有了。所以說不是覺照的意義。這顯示了沒有遍計所執的實質可以顯現，不是覺照（答：遍計所執，就是對一切事物執著，對一切境界種種分別。那麼什麼是真如呢？真如就是無明。所以說遍計所執。在真如法中，覺和所覺也是不可得的，都是虛妄的，所以說不是覺照的意義。所以實質可以顯現，就像真如法中沒有一個實質可以顯現。就像鏡子中的虛妄之法不顯現一樣。虛妄之法總是虛幻的，實質就像一個真實的虛妄之法，就說是實質顯現。就像鏡子中的虛妄之法不顯現，所以說不是覺照的意義）。 下面說境界在其中顯現，按照生滅門中覺中好像有虛妄之法，依他而好像顯現，也不互相違背（答：依他就是虛妄。所以說依他好像顯現也不互相違背）。 論中說，第二種是因熏習鏡，就是如實不空的一切世間。
【English Translation】 English version: Question: Do all things (Xian Yi Qie Wu) and realms in the world (Shi Jian) completely manifest within it? Answer: The mind of sentient beings is like empty space. If there are no clouds, wind, or dust in empty space, it can allow all realms of the world to fully manifest within it. It is also like a clean mirror. Question: What is the meaning of the third emptiness, and what are the four meanings of the mirror? Answer: Emptiness has no external objects, contains various images, removes dirt and dust, and manifests images as the function of things. Answer: Emptiness has no external objects, which simply means that there are originally no false appearances in the true nature of Thusness (Zhen Ru). False appearances cannot enter the true nature of Thusness. Precisely because there is no falsehood, all realms appear on the mind of Thusness. Therefore, it is said that the essence contains various images, is free from various dusts, and manifests images as the function of things. Answer: All kinds of sentient beings' minds appear on the mind of Thusness, manifesting myriad transformations according to the minds of sentient beings, and can benefit all sentient beings, so it is called the function of things. The meaning of the fourth emptiness has been answered. Therefore, emptiness and a mirror are used to illustrate Thusness. Just as the fur of a tortoise does not appear, the false dharmas in the mirror also reveal the true nature of Thusness. There is originally no falsehood above, so it is said that there is no dharma that can be manifested. Because there is nothing that can be manifested, the mind-realm and false dharmas are not objects of perception and illumination in relation to original enlightenment (Ben Jue). Enlightenment is not the subject of perception and illumination in relation to the mind-realm. Since what is illuminated does not exist, the illuminator also does not exist. Therefore, it is said that it is not the meaning of perception and illumination. This shows that there is no substantial entity of conceptual construction (Bian Ji Suo Zhi) that can be manifested, and it is not perception and illumination (Answer: Conceptual construction is attachment to all things and various discriminations of all realms. Then what is Thusness? Thusness is ignorance (Wu Ming). Therefore, it is said to be conceptual construction. In the Dharma of Thusness, both perception and what is perceived are unattainable, and all are false, so it is said that it is not the meaning of perception and illumination. Therefore, a substantial entity can be manifested, just as there is no substantial entity that can be manifested in the Dharma of Thusness. Just as the false dharmas in the mirror do not appear. False dharmas are always illusory, and a substantial entity is like a real false dharma, which is said to be the manifestation of a substantial entity. Just as the false dharmas in the mirror do not appear, so it is said that it is not the meaning of perception and illumination). Below it says that realms appear within it, according to the appearance of false dharmas in the mind of enlightenment in the gate of arising and ceasing (Sheng Mie Men), appearing dependently (Yi Ta) and seemingly, which is not contradictory (Answer: Dependent is false. Therefore, it is said that dependent and seemingly appearing is not contradictory). The treatise says that the second is the mirror of causal conditioning (Yin Xun Xi Jing), which is the real and not empty all worlds.
境界悉于中現不出不入不失不壞常住一心以一切法即真實性故又一切染法所不能染智體不動具足無漏熏眾生故 述曰。此第二義也。因熏鏡者標其名也。能生覺果名之為因。此能內熏故名熏習。能現諸法故謂之鏡。次下辨相文有三。節謂如實不空者出因體也。以有無漏性功德相真實體故。故云如實不實如真異不言也。由不空故方能作彼始覺。正因故不空者成因義也。以一切下釋其鏡義。謂一切法離此心外無別體性。猶如鏡中能現影也。答。能影者猶如清凈水中能現波相。雖現波相亦不壞清凈水性。真如是妄法中□□言不出者。明心待熏變現諸法而非自出。所變余不出心故。言入者謂心隨緣熏變現諸法故言此心能攝一切法。縱使隨緣變動亦不異真如。縱使變壞作生滅去亦不異真如。明日為熏成佛去時亦不□□異真如。此心一切真如生滅家因體也。雖見影染體故言不失者。此皆真作體能諸法染凈法也。雖作生滅后動真性不可德。
論染心者有六種 述曰。次顯染心緣起之相。于中有二。初總標。后別釋。此初也。此即釋上無明所染有染心句。前文所言無明所染有其染心。此染心者有其六種。然其六染即上意識及五種意。前明依因緣起義故。從細至粗而說次第 今欲兼辯治斷義故從粗至細次第而明。故初第一執相應染
【現代漢語翻譯】 現代漢語譯本：境界完全在此心中顯現，沒有出入、不失不壞，常住於一心，因為一切法即是真實自性。而且一切染污之法都不能染污它，智慧本體不動搖，具足無漏功德，熏習眾生。這是第二種含義。因熏鏡，是標明它的名稱。能夠產生覺悟之果，稱之為因。此能向內熏習，所以名為熏習。能夠顯現諸法，所以稱之為鏡。接下來辨別相狀的文字分為三節。如實不空，是說明因的本體。因為具有無漏的自性功德相，是真實的本體。所以說如實，不虛假，如同真如一樣。因為不空，才能產生始覺。正因所以不空，是成就因的含義。一切法，是解釋鏡的含義。一切法離開此心之外，沒有別的體性，猶如鏡子中能夠顯現影像。回答：能夠顯現影像，猶如清凈的水中能夠顯現波浪的相狀。雖然顯現波浪的相狀，也不破壞清凈的水性。真如在妄法中……說不出，是說明心等待熏習而變現諸法，而不是自己產生。所變現的其餘事物，不會超出心外。說入，是說心隨著因緣熏習而變現諸法，所以說此心能夠攝取一切法。縱使隨著因緣變動，也不異於真如。縱使變壞，產生生滅，去來，也不異於真如。明日熏習成就佛果，離去之時，也不……異於真如。此心是一切真如生滅的家，是因的本體。雖然見到影像染污，本體仍然是清凈的。說不失，這都是真如的本體能夠產生諸法染凈法。雖然產生生滅，後來的動搖，真如的自性是不可估量的。 論述染污心有六種。接下來顯現染污心緣起的相狀。其中分為兩部分。首先是總標，然後是分別解釋。這是第一部分。這是解釋上面所說的無明所染有染污心這句話。前面所說的無明所染有染污心，這染污心有六種。然而這六種染污心，就是上面的意識和五種意。前面說明依據因緣而生起的含義，所以從細微到粗大來說明次第。現在想要兼顧辨別治理斷除的含義，所以從粗大到細微的次第來說明。所以最初第一種是執相應染。
【English Translation】 English version: The realm is fully manifested within this mind, without coming in or going out, without loss or destruction, abiding constantly in one mind, because all dharmas are the true nature. Moreover, all defiled dharmas cannot defile it; the essence of wisdom is unmoving, complete with flawless merits, influencing sentient beings. This is the second meaning. 'Cause-perfuming mirror' indicates its name. That which can produce the fruit of enlightenment is called the 'cause'. This can inwardly perfume, hence it is called 'perfuming'. That which can manifest all dharmas is called the 'mirror'. The following text distinguishing characteristics is divided into three sections. 'Real and not empty' explains the substance of the cause. Because it possesses the characteristics of flawless nature and merit, it is the true substance. Therefore, it is said to be real, not false, like Suchness (Tathata). Because it is not empty, it can produce initial enlightenment. The true cause is therefore not empty, which completes the meaning of the cause. 'All dharmas' explains the meaning of the mirror. All dharmas, apart from this mind, have no separate substance, just as a mirror can manifest images. Answer: That which can manifest images is like clear water that can manifest the appearance of waves. Although it manifests the appearance of waves, it does not destroy the nature of clear water. True Thusness (真如, Zhenru) in deluded dharmas… cannot be expressed, indicating that the mind awaits perfuming to transform and manifest all dharmas, rather than producing them itself. The remaining things that are transformed do not go beyond the mind. 'Entering' means that the mind transforms and manifests all dharmas according to conditions, so it is said that this mind can encompass all dharmas. Even if it changes according to conditions, it is not different from True Thusness. Even if it decays, producing arising and ceasing, coming and going, it is not different from True Thusness. Tomorrow, perfuming will achieve Buddhahood, and at the time of departure, it will also not be… different from True Thusness. This mind is the home of all True Thusness arising and ceasing, it is the substance of the cause. Although the image is seen as defiled, the substance is still pure. 'Not lost' means that this is all the true substance that can produce all dharmas, both defiled and pure. Although it produces arising and ceasing, the subsequent movement, the nature of True Thusness is immeasurable. The treatise discusses six types of defiled mind. Next, the appearance of the arising of defiled mind is revealed. It is divided into two parts. First is the general statement, then the separate explanations. This is the first part. This explains the sentence above that 'defiled by ignorance, there is defiled mind'. The defiled mind mentioned earlier, defiled by ignorance, has six types. However, these six types of defiled mind are the above-mentioned consciousness (意識, Yishi) and the five minds (意, Yi). The previous explanation clarified the meaning of arising based on conditions, so the order was explained from subtle to coarse. Now, wanting to consider both the meaning of distinguishing, governing, and cutting off, the order is explained from coarse to subtle. Therefore, the first type is attachment-corresponding defilement.
。第六根本業不相應染也。
論云何為六一者執相應染依二乘解脫及信相應地遠離故 及者兼三賢菩薩。此二乘得二空門因力修未證真如。故言信相應地。述曰。次下別別釋六染即分為六。問。何者是六染。答。前文五種意。今兼取第識則名六染也。前文五意則從細至粗。今兼辯治斷義從粗至細從凡至聖分。分煩惱有粗有細。粗為分別細。為俱生因。此有粗有細。細煩惱。十地菩薩是能斷。若是粗惡煩惱。凡夫能斷。問。何者是粗。如殺生切溢應是猛利粗惡煩惱。凡夫若發心所是粗惡煩惱總能斷故言凡夫能斷也。故言下下品煩惱上上品能上上品煩惱者。則是十地菩薩故言凡夫能斷也。此中第一執相應染即上意識我我所等粗執俱起名執相應忿。污凈心名之為染。此及下二之義如下所明相應。若二乘人至無學位見修煩惱究竟能離故。此第一染菩薩人住信相成就無有退失名信相應。此位菩薩得人空門見愛煩惱不現行(問。何者現行。一切上上粗煩惱不起故曰不現行。雖不現行種子未正遇緣則起也。)故云遠離非離隨眠(問。何者隨眠。答。二乘人強押伏煩惱種子阿黎耶識中隱在。猶如有眠臥時不煩惱不起。忽然教時煩惱還在。過緣忽起者。猶如種子未正故曰隨眠。亦如二乘人)六識不行修得無色界定則生無界中八萬大
【現代漢語翻譯】 現代漢語譯本：第六種是根本業不相應的染污。
論中說，什麼是六種染污呢？第一種是執著相應的染污，這是因為二乘（聲聞乘和緣覺乘）行人已經解脫，以及信相應地的菩薩遠離了這種染污。這裡的『及』字，兼指三賢位的菩薩。這些二乘行人通過修習二空法門，但因力量不足，尚未證得真如。所以說是信相應地。
述記中說：接下來分別解釋這六種染污，即分為六類。問：什麼是六種染污？答：前面說的五種意，現在加上第八識，就稱為六染。前面說的五意是從細到粗排列的。現在兼論對治斷除的意義，是從粗到細，從凡夫到聖人來分的。煩惱有粗有細，粗的是分別煩惱，細的是俱生煩惱。這裡說的有粗有細，細的煩惱是十地菩薩才能斷除的。如果是粗惡的煩惱，凡夫就能斷除。問：什麼是粗的煩惱？比如殺生等，都應是猛利粗惡的煩惱。凡夫如果發心，就能斷除這些粗惡的煩惱。所以說，下下品的煩惱，上上品的人能斷除，上上品的煩惱，則是十地菩薩才能斷除，所以說凡夫能斷除。
這裡的第一種，執相應染，就是指上意識的我我所等粗執同時生起，名為執相應忿。污染清凈心，就叫做染污。這裡的『及』字和下面的『二』的意義，如下面所說明的相應。如果二乘人到了無學位，就能究竟斷離見修煩惱。因此，這第一種染污，菩薩人住在信相應位，成就而不退失，名為信相應。此位的菩薩，得到人空法門，見愛煩惱不再現行（問：什麼是不現行？一切上上粗的煩惱不起，就叫做不現行。雖然不現行，但種子未遇到因緣還會生起）。所以說遠離，不是斷離隨眠（問：什麼是隨眠？答：二乘人強力壓伏煩惱種子，隱藏在阿賴耶識中，就像睡眠時煩惱不起，忽然被叫醒時煩惱還在，遇到因緣就會生起，就像種子未斷一樣。也像二乘人），六識不行，修得無想定，則生到無色界中的八萬大劫。
【English Translation】 English version: The sixth is the defilement of non-correspondence with the fundamental karma.
The treatise says, what are the six defilements? The first is the defilement of clinging to correspondence, because the practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have already attained liberation, and the Bodhisattvas in the stage of faith-correspondence are far from this defilement. The word 'and' here also refers to the Bodhisattvas in the Three Worthy Stages. These practitioners of the Two Vehicles cultivate the two emptiness gates, but because their power is insufficient, they have not yet attained Suchness (Tathātā). Therefore, it is said to be the stage of faith-correspondence.
The commentary says: Next, each of the six defilements will be explained separately, that is, divided into six categories. Question: What are the six defilements? Answer: The five kinds of mind mentioned earlier, now adding the eighth consciousness, are called the six defilements. The five minds mentioned earlier are arranged from subtle to coarse. Now, discussing the meaning of treatment and elimination, it is divided from coarse to subtle, from ordinary people to sages. Afflictions are coarse and subtle, the coarse are the discriminating afflictions, and the subtle are the innate afflictions. What is said here is that the subtle afflictions can only be eliminated by Bodhisattvas of the Ten Grounds. If they are coarse and evil afflictions, ordinary people can eliminate them. Question: What are the coarse afflictions? For example, killing and so on should be fierce and evil afflictions. If ordinary people make a vow, they can eliminate these coarse and evil afflictions. Therefore, it is said that the lowest grade of afflictions can be eliminated by the highest grade of people, and the highest grade of afflictions can only be eliminated by Bodhisattvas of the Ten Grounds, so it is said that ordinary people can eliminate them.
Here, the first, the defilement of clinging to correspondence, refers to the coarse clinging to 'I' and 'mine' of the upper consciousness arising simultaneously, called clinging-correspondence anger. Polluting the pure mind is called defilement. The meaning of 'and' here and 'two' below corresponds to what is explained below. If practitioners of the Two Vehicles reach the stage of no-more-learning (Arhat), they can ultimately sever the afflictions of view and cultivation. Therefore, this first defilement, Bodhisattvas dwelling in the stage of faith-correspondence, achieving without regression, is called faith-correspondence. Bodhisattvas in this stage attain the gate of emptiness of persons, and the afflictions of view and love no longer manifest (Question: What is non-manifestation? The non-arising of all the highest and coarsest afflictions is called non-manifestation. Although not manifested, the seeds will still arise when they encounter conditions). Therefore, it is said to be far away, not severing the latent afflictions (Question: What are the latent afflictions? Answer: Practitioners of the Two Vehicles forcefully suppress the seeds of afflictions, hiding them in the Ālaya consciousness, just like when sleeping, afflictions do not arise, but when suddenly awakened, the afflictions are still there, and they will arise when they encounter conditions, just like the seeds are not severed. Also like practitioners of the Two Vehicles), the six consciousnesses do not function, and by cultivating the non-perception samādhi, they are born in the Formless Realm for eighty thousand great kalpas.
劫在。于定中福盡還墮于地獄。何以故。此先修定時有惡愿故。于雖得定生無色界無猶先業惡業隨於身行種未亡故(問。有何惡愿。答。先境之中修定時在壹樹下坐。其樹一切非矛作聲則向水可邊坐。其水裡切蟲還作聲則起惡愿。言愿我舍此身作非矛惡夜叉。若非時食啖切非矛蟲。若入水則食啖一切水裡蟲。雖得定以善業因緣生無色天。八萬劫在其中。以惡願力故其中福盡還墮于地獄。還作夜叉。故曰隨眠種未亡故)。
意在於此也(故遠者粗煩惱則離也。惡業種子等正故曰隨眠意在於此也。此第義了)論二者不斷相應染依信相地修學方便漸漸能捨得凈心地究竟離故 述曰。此言不斷相應染者。即五意者從粗□二相續識也。中名相續。法執相續名為不斷。塵污凈心故名為染。初住已上三賢菩薩修學唯識尋思實智。何名唯識。唯者離四句絕百非真如名亦□□粗斷彼正故曰唯識。問。何者尋思實智。答。實者了了智。世間法非總不所德猶幻無一所實。故名尋思實智。亦名親證。真如方便者。體正故曰方。助道曰故便。漸伏如是法執分別。若一切隨眠種□正故但曰俱正。得地上無漏凈心。證三無性遍滿真如。法執分別種現俱正故凈心地究竟離也。
論三者分別智相應染依具戒地漸離乃至無相方便地究竟離故 述
【現代漢語翻譯】 現代漢語譯本：劫數存在期間，即使在禪定中，福報耗盡后仍然會墮入地獄。這是什麼原因呢？這是因為先前修習禪定時有惡愿的緣故。即使因此得到禪定而生於無色界，但由於先前的惡業仍然跟隨身行，惡業的種子並未消亡。（問：有什麼樣的惡愿呢？答：先前在某個境界中修習禪定時，坐在樹下。那樹上的一切蟲子都發出聲音，他就想去水邊坐。水裡的蟲子也發出聲音，他就生起惡愿，說：『愿我捨棄此身，變成食人惡鬼夜叉（Yaksa），如果那些蟲子不在適當的時候吃東西，我就吃掉它們。如果進入水中，我就吃掉一切水裡的蟲子。』雖然因為善業的因緣而生於無色界，在那裡待了八萬劫，但因為惡愿的力量，福報耗盡后仍然會墮入地獄，再次變成夜叉。所以說隨眠的種子並未消亡。） 意圖就在於此（所以說，遠離的是粗重的煩惱，惡業的種子等仍然存在，所以說隨眠的意圖就在於此。這是第一層含義。）論述二：不斷的與染污相應的，依靠信相地修學方便，漸漸能夠捨棄，得到清凈心地，最終遠離染污。述記說：這裡說的不與染污相應的，就是五種意念，從粗到細的兩種相續識。中間名為相續，法執的相續名為不斷。塵垢污染清凈心，所以名為染污。初住以上的菩薩修學唯識，尋思實智。什麼是唯識呢？唯，就是離開四句，斷絕百非的真如，也名為粗斷，這就是唯識。問：什麼是尋思實智呢？答：實，就是了了智。世間法並非總是不值得，猶如幻象一樣沒有真實之處，所以名為尋思實智，也名為親證。真如方便，體性端正所以名為方，助道所以名為便。逐漸降伏這樣的法執分別。如果一切隨眠的種子都端正，就只說是俱正。得到地上無漏的清凈心，證得三無性遍滿真如。法執分別的種子顯現都端正，所以清凈心地最終遠離染污。 論述三：分別智與染污相應，依靠具戒地漸漸遠離，乃至無相方便地最終遠離。述記
【English Translation】 English version: When a kalpa (aeon) exists, even in samadhi (meditative state), one may still fall into hell after the exhaustion of merit. Why is that? It is because of the evil vows made during the previous practice of samadhi. Even if one attains samadhi and is born in the Arupadhatu (formless realm), the previous evil karma still follows the body, and the seeds of evil karma have not perished. (Question: What kind of evil vows? Answer: Previously, in a certain state, while practicing samadhi, one sat under a tree. When all the insects on the tree made noise, he wanted to sit by the water. When the insects in the water also made noise, he made an evil vow, saying: 'May I abandon this body and become a man-eating evil Yaksa (Yaksa), and if those insects do not eat at the proper time, I will eat them. If I enter the water, I will eat all the insects in the water.' Although he was born in the Arupadhatu due to the cause of good karma, and stayed there for eighty thousand kalpas, he still fell into hell after the exhaustion of merit due to the power of the evil vow, and became a Yaksa again. Therefore, it is said that the seeds of anusaya (latent tendencies) have not perished.) The intention lies in this (Therefore, what is distanced is the coarse kleshas (afflictions), the seeds of evil karma, etc., still exist, so it is said that the intention of anusaya lies in this. This is the first meaning.) Treatise two: The unceasing association with defilement, relying on the stage of faith, practicing expedient means, gradually being able to abandon, attaining a pure mind-ground, and ultimately being free from defilement. Commentary: What is said here about not associating with defilement refers to the five types of thoughts, from coarse to subtle, the two continuous consciousnesses. The middle is called continuity, and the continuity of attachment to dharma (Dharma) is called unceasing. Dust and grime defile the pure mind, so it is called defilement. Bodhisattvas (Bodhisattva) above the initial stage of abiding practice Vijnanavada (Yogacara), contemplating the wisdom of reality. What is Vijnanavada? 'Only' means to depart from the four propositions and sever the hundred negations of Suchness (Tathata), also called coarse severance, this is Vijnanavada. Question: What is the wisdom of contemplating reality? Answer: Reality is clear wisdom. Worldly dharmas are not always unworthy, like illusions without any reality, so it is called the wisdom of contemplating reality, also called direct realization. Suchness is expedient, the nature is upright so it is called 'fang' (direction), assisting the path so it is called 'bian' (convenience). Gradually subduing such attachment to dharma and discrimination. If all the seeds of anusaya are upright, it is only said to be completely upright. Attaining the pure mind free from outflows on the ground, realizing the three non-natures pervading Suchness. The seeds of attachment to dharma and discrimination manifest as upright, so the pure mind-ground is ultimately free from defilement. Treatise three: Discriminative wisdom is associated with defilement, relying on the ground of possessing precepts, gradually departing, and ultimately departing in the ground of formless expedient means. Commentary
曰。即五意中名為智識。念慮染凈名分別智。猶分別此則是凈此則是染。故曰慮也。亦分別智污凈心故名之為染。從第二地至第六地入觀緣理分別時。分分能除故云漸離。若至七地長時入觀故此法執永不現行。猶數數須作意不作則恐失念。猶有作意法執在未能得任運。故曰法執也。第三地猶有分別染凈此則凈法此則染法。此分別智也。問。離何分別。只離分別此則是法此則是染法。到第六地入觀緣理離分別時故分分能除。故云漸離。若至七地長時入觀故此法永不現行。名究竟離。具戒地者即第二地。此地具足三聚凈戒。何三聚凈戒。答。為第三卷經性戒他不犯也。故無相方便即第七地。常作意住無相觀故。
四者現色不相應染依色自在地能離故 述曰。即五意中第三現色識。動心現境名為現色。能污凈心名之為染。相應義如下所明。八地能得相云自在。色性隨心名色自在。能澄相土自在真如。菩薩到八地任運自在。八地以前所智惠依無明起。若至八地一切所起智惠從真如起故自在。所變他自在。或變大海變成𦼼樂。或變大地為金余色。故曰相土自在。或變身為滿虛空。或變身如界子。或生畜生中。或生人中為他眾生故□□□□隨意受生故名自在。或一字中說一切法。或一□□□□說故名如。現色境用從真而起無
【現代漢語翻譯】 現代漢語譯本： 說：在五種意思中，這被稱為智識。念頭思慮的染污和清凈被稱為分別智。就像分別這個是清凈的，這個是染污的，所以說是思慮。也因為分別智污染清凈心，所以被稱為染污。從第二地到第六地，進入觀想，緣于理進行分別時，能一點點地去除，所以說逐漸遠離。如果到了第七地，長時間進入觀想，這種法執就永遠不會現行。就像經常需要作意，不作意就恐怕失去正念，還有作意的法執存在，未能達到任運自在，所以說是法執。第三地還有分別染污和清凈，這個是清凈法，這個是染污法，這就是分別智。問：遠離什麼分別？只遠離分別這個是法，這個是染法。到了第六地，進入觀想，緣于理，離開分別時，所以能一點點地去除，所以說逐漸遠離。如果到了第七地，長時間進入觀想，這種法就永遠不會現行，稱為究竟遠離。具戒地就是第二地，此地具足三聚凈戒。什麼是三聚凈戒？答：是第三卷經中的性戒，不犯戒。所以無相方便就是第七地，常常作意安住于無相觀。
四者，顯現的色與不相應的染污，依靠色自在地能夠遠離。敘述說：就是五種意思中的第三種，顯現色識。動心顯現境界稱為顯現色。能夠污染清凈心，稱為染污。相應的意義如下面所說明的。八地能夠得到相云自在。色的性質隨心而變，稱為色自在。能夠澄凈相土，自在真如。菩薩到了八地，任運自在。八地以前的所知慧，依靠無明而生起。如果到了八地，一切生起的智慧都從真如生起，所以自在。所變化的他自在。或者將大海變成歡樂，或者將大地變成黃金和其他顏色，所以說相土自在。或者將身體變化充滿虛空，或者將身體變化如芥子，或者生在畜生中，或者生在人中，爲了其他眾生，隨意受生，所以名叫自在。或者在一個字中說一切法，或者一個字中說，所以名叫如。顯現色境的作用從真如而起，沒有。
【English Translation】 English version: He said: Among the five meanings, this is called 'Jnana' (智識, knowledge). Thoughts and considerations of defilement and purity are called 'Vikalpa Jnana' (分別智, discriminating wisdom), just like distinguishing 'this is pure' and 'this is defiled,' hence it is called consideration. Also, because discriminating wisdom defiles the pure mind, it is called defilement. From the second Bhumi (地, stage) to the sixth Bhumi, when entering contemplation and discriminating based on reason, it can be gradually removed bit by bit, hence it is said to be gradually separated. If one reaches the seventh Bhumi, entering contemplation for a long time, this Dharma attachment will never manifest again. Just like one often needs to make an effort of will (作意, attention), and if one doesn't, one fears losing mindfulness, there is still Dharma attachment with effort of will, unable to attain effortless ease, hence it is called Dharma attachment. The third Bhumi still has discrimination between defilement and purity, 'this is pure Dharma, this is defiled Dharma,' this is discriminating wisdom. Question: Separated from what discrimination? Only separated from discriminating 'this is Dharma, this is defiled Dharma.' Upon reaching the sixth Bhumi, entering contemplation, based on reason, when separating from discrimination, it can be gradually removed bit by bit, hence it is said to be gradually separated. If one reaches the seventh Bhumi, entering contemplation for a long time, this Dharma will never manifest again, called ultimate separation. The Bhumi of possessing precepts (具戒地) is the second Bhumi. This Bhumi possesses the three pure precepts (三聚凈戒). What are the three pure precepts? Answer: They are the fundamental precepts (性戒) in the third chapter of the Sutra, not violating precepts. Therefore, the expedient of no-form (無相方便) is the seventh Bhumi, constantly making an effort of will to abide in no-form contemplation.
Fourth, the manifested form and non-corresponding defilement, relying on the Bhumi of freedom over form, can be separated. Describing it: It is the third of the five meanings, the manifested form consciousness (現色識). Moving the mind and manifesting the realm is called manifested form. Being able to defile the pure mind is called defilement. The meaning of corresponding is explained below. The eighth Bhumi can attain the freedom of cloud-like appearances (相云自在). The nature of form changes according to the mind, called freedom over form (色自在). Being able to purify the realm of appearances, the self-existent Suchness (自在真如). When a Bodhisattva reaches the eighth Bhumi, they are effortlessly at ease. The wisdom of what is known before the eighth Bhumi arises relying on ignorance (無明). If one reaches the eighth Bhumi, all the wisdom that arises arises from Suchness, hence it is at ease. The transformed other at ease. Or transforming the great ocean into joy, or transforming the earth into gold and other colors, hence it is said to be the freedom of the realm of appearances (相土自在). Or transforming the body to fill the void, or transforming the body like a mustard seed, or being born among animals, or being born among humans, for the sake of other beings, freely receiving birth, hence it is called at ease. Or speaking all Dharmas in one word, or speaking in one word, hence it is called Suchness. The function of the manifested form realm arises from Suchness, without.
妄境界。從此永離故說現染此地能離。
論五者能心不相應染依心自在地能離故 述曰。此五意中第二轉識。依于動心成能見。污凈心故名能見染。至第九地得無礙智。善知眾生心行稠林。自他無礙名心自在。無明礙心永不現行故能離也。
【現代漢語翻譯】 現代漢語譯本 妄境界。從此永遠脫離，所以說現染污，此地能夠脫離。
《瑜伽師地論》說：五者，能心不相應染，依靠心自在地能夠脫離。述記說：這五種意思中，第二轉識，依靠動心而成能見。因為污染清凈心，所以名為能見染。到達第九地得到無礙智，善於瞭解眾生的心行稠林，自他無礙，名為心自在。無明障礙心永遠不再現行，所以能夠脫離。
【English Translation】 English version The realm of illusory perception. From this point onward, one is forever free from it, hence it is said that the present defilement is relinquished, and this ground is capable of liberation.
The Yogācārabhūmi-śāstra states: Fifth, the defilement of the mind that is not in accordance with reality, is relinquished by relying on the ground of mastery over the mind. The commentary states: Among these five meanings, the second, the transformed consciousness, relies on the moving mind to become the 'able-to-see'. Because it defiles the pure mind, it is called the defilement of the 'able-to-see'. Upon reaching the ninth ground, one attains unobstructed wisdom (anāvaraṇa-jñāna), becoming skilled at understanding the dense forest of sentient beings' mental activities. Being unobstructed with regard to oneself and others is called mastery over the mind. The mind obstructed by ignorance (avidyā) never manifests again, hence one is able to be free from it.