English
English version The characteristic is neither 'existence' nor 'non-existence', nor both 'existence and non-existence'; it is neither 'one' nor 'different', nor neither 'not one' nor 'not different', nor both 'one and different'. In general, because all sentient beings rely on deluded thoughts to make distinctions, and these distinctions are not in accordance with reality, it is said to be 'empty' (sunya). If one abandons deluded thoughts, there is actually nothing that can be considered 'empty'. What is called 'not empty' has already revealed the emptiness of the Dharma-body (Dharmakaya), without any deluded elements. This is the true mind, which is constant, unchanging, pure, and complete, so it is called 'not empty'. There are also no characteristics that can be grasped, because one has already left the realm of thoughts, and only through realization can one be in accordance with it. The so-called 'arising and ceasing of the mind' is based on the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One) and thus there is the mind of arising and ceasing, that is, non-arising and non-ceasing combined with arising and ceasing, neither one nor different, called Alaya-vijnana (Alaya-vijnana, store consciousness). This consciousness has two meanings: it can encompass all dharmas and generate all dharmas. What are the two meanings? First, the meaning of awakening; second, the meaning of non-awakening. The so-called 'meaning of awakening' refers to the mind-essence being free from thoughts. The state of being free from thoughts is like space, all-pervading, and the single aspect of the Dharma-realm is the equal Dharma-body (Dharmakaya, body of the law) of the Thus Come One. Based on this Dharma-body, it is called original enlightenment (original enlightenment). Why? The meaning of original enlightenment is spoken in relation to initial enlightenment (initial enlightenment), because initial enlightenment is the same as original enlightenment. The meaning of initial enlightenment is that based on original enlightenment, there is non-awakening, and based on non-awakening, it is said that there is initial enlightenment. Furthermore, because one awakens to the source of the mind, it is called ultimate enlightenment (ultimate enlightenment); because one does not awaken to the source of the mind, it is not ultimate enlightenment. What is the meaning of this? For example, when an ordinary person realizes that an evil thought has arisen in the previous moment, they can stop the subsequent thought from arising. Although this is called awakening, it is actually non-awakening. For example, the wisdom of the Two Vehicles (Sravakayana and Pratyekabuddhayana), the Bodhisattvas who have just aroused their minds, etc., realize the difference between thoughts, and thoughts have no different characteristics. Because they have abandoned the coarse discriminations and attachments to characteristics, it is called resemblance of enlightenment (resemblance of enlightenment). For example, the Dharma-body Bodhisattvas, etc., realize the cessation of thoughts, and thoughts have no characteristics of cessation. Because they have left behind the coarse thoughts of discrimination, it is called partial enlightenment (partial enlightenment). For example, when a Bodhisattva has completed the stages of practice, perfected the skillful means, and is in accordance with a single thought, they realize that when the mind first arises, the mind has no initial characteristic. Because they have distanced themselves from subtle thoughts, they can see the nature of the mind, and the nature of the mind is constant and unchanging, which is called ultimate enlightenment. Therefore, the Sutra (Sutra, discourse of the Buddha) says: 'If there are sentient beings who can observe no-thought, then they are moving towards the wisdom of the Buddha.' Furthermore, when a thought arises, there is no initial characteristic that can be --------------------------------------------------------------------------------
Chinese
知，而言知初相者，即谓无念。是故一切众生不名为觉，以从本来念念相续未曾离念故，说无始无明。若得无念者，则知心相生住异灭。以无念等故，而实无有始觉之异，以四相俱时而有皆无自立，本来平等同一觉故。 复次，本觉随染，分别生二种相，与彼本觉不相舍离。云何为二？一者、智净相，二者、不思议业相。智净相者，谓依法力熏习，如实修行，满足方便故，破和合识相，灭相续心相，显现法身，智淳净故。此义云何？以一切心识之相皆是无明，无明之相不离觉性，非可坏非不可坏。如大海水因风波动，水相风相不相舍离，而水非动性，若风止灭动相则灭，湿性不坏故。如是众生自性清净心，因无明风动，心与无明俱无形相、不相舍离，而心非动性。若无明灭相续则灭，智性不坏故。不思议业相者，以依智净能作一切胜妙境界，所谓无量功德之相常无断绝，随众生根自然相应，种种而见，得利益故。 复次，觉体相者，有四种大义，与虚空等，犹如净镜。云何为四？一者、如实空镜。远离一切心境界相，无法可现，非觉照义故。二者、因熏习镜。谓如实不空，一切世间境界悉于中现，不出不入、不失不坏，常住一心，以一切法即真实性故；又一切染法所不能染，智体不动，具足无漏熏众生故 现代汉语译本： 要知道，所谓‘知’和‘言知’最初的相状，就是指‘无念’。因此，一切众生不能被称为‘觉’（buddha，觉悟者），因为他们从一开始就念念相续，从未离开过念头，所以才说有‘无始无明’（beginningless ignorance，无始以来的迷惑）。如果能够达到‘无念’的境界，就能知道心相的生、住、异、灭。因为‘无念’是平等的，所以实际上没有‘始觉’（initial enlightenment，最初的觉悟）的差异，因为生、住、异、灭四相同时存在，都没有独立的自性，本来就是平等同一的觉悟。 其次，本觉（original enlightenment，本来的觉悟）随着染污，分别产生两种相，但与本觉并不分离。这两种相是什么呢？一是智净相（wisdom purity aspect，智慧清净之相），二是不可思议业相（inconceivable karma aspect，不可思议的业力之相）。智净相是指，依靠法力（power of Dharma，佛法的力量）的熏习，如实地修行，圆满方便（skillful means，善巧方便）的缘故，破除和合识相（aggregate consciousness aspect，聚合的意识之相），灭除相续心相（continuous mind aspect，持续不断的心念之相），显现法身（Dharmakaya，法身），智慧纯净的缘故。这其中的含义是什么呢？因为一切心识之相都是无明，无明的相不离觉性，既不能被破坏，也不能不被破坏。就像大海水因为风的吹动而产生波浪，水相和风相不互相分离，但水的本质不是动，如果风停止，波动的相状就会消失，但水的湿性不会改变。同样，众生自性清净的心，因为无明之风的吹动，心和无明都没有形状，不互相分离，但心的本质不是动。如果无明灭除，相续的心念就会消失，但智性不会改变。不可思议业相是指，依靠智净能够创造一切殊胜美妙的境界，也就是无量功德之相（aspects of limitless merits，无量功德的体现）持续不断，随着众生的根器自然相应，以种种方式显现，使众生获得利益。 其次，觉体相（essence of enlightenment，觉悟的本体之相）有四种大的意义，与虚空相等，就像清净的镜子。这四种意义是什么呢？一是如实空镜（mirror of true emptiness，如实空性的镜子）。远离一切心的境界相，没有法可以显现，因为没有觉照的作用。二是因熏习镜（mirror of conditioning influence，因熏习的镜子）。是指如实不空，一切世间的境界都在其中显现，不进入也不出去，不消失也不损坏，常住在一心（one mind，一心）之中，因为一切法就是真实的自性；而且一切染污的法都不能染污它，智慧的本体不动摇，具足无漏的功德熏习众生。
English
English version: To know, what is called the initial aspect of 'knowing' and 'saying knowing' refers to 'no-thought' (wu-nian). Therefore, all sentient beings are not called 'awakened' (jue), because from the beginning, thoughts have been continuously succeeding one another without ever leaving thought, hence the saying 'beginningless ignorance' (wu-shi wu-ming). If one attains 'no-thought', then one knows the arising, abiding, changing, and ceasing of the mind's aspects. Because 'no-thought' is equal, there is actually no difference in 'initial enlightenment' (shi-jue), because the four aspects arise simultaneously, none having independent self-nature, originally being equal and the same enlightenment. Furthermore, the original enlightenment (ben-jue), following defilement, separately gives rise to two kinds of aspects, which are inseparable from that original enlightenment. What are the two? First, the wisdom purity aspect (zhi-jing xiang), and second, the inconceivable karma aspect (bu-si-yi ye-xiang). The wisdom purity aspect refers to, relying on the power of Dharma (fa-li) to cultivate and practice according to reality, fulfilling skillful means (fang-bian), breaking the aggregate consciousness aspect (he-he shi-xiang), extinguishing the continuous mind aspect (xiang-xu xin-xiang), revealing the Dharmakaya (fa-shen), because wisdom is purely pure. What is the meaning of this? Because all aspects of consciousness are ignorance (wu-ming), and the aspect of ignorance is inseparable from the nature of enlightenment, neither destructible nor indestructible. Just as the ocean water undulates due to the wind, the water aspect and the wind aspect are inseparable, but the nature of water is not movement. If the wind stops, the moving aspect ceases, but the wet nature does not decay. Likewise, the self-nature pure mind of sentient beings, due to the movement of the wind of ignorance, the mind and ignorance are both without form, inseparable, but the nature of the mind is not movement. If ignorance ceases, the continuous thoughts cease, but the nature of wisdom does not decay. The inconceivable karma aspect refers to, relying on wisdom purity, being able to create all supreme and wonderful realms, that is, the aspects of limitless merits (wu-liang gong-de) are constantly without interruption, naturally corresponding to the roots of sentient beings, appearing in various ways, so that sentient beings obtain benefit. Furthermore, the essence of enlightenment (jue-ti xiang) has four great meanings, equal to space, like a pure mirror. What are the four? First, the mirror of true emptiness (ru-shi kong-jing). It is far from all aspects of the mind's realm, with no Dharma that can appear, because there is no function of illumination. Second, the mirror of conditioning influence (yin xun-xi jing). It refers to being truly not empty, all worldly realms appearing within it, neither going out nor coming in, neither lost nor destroyed, constantly abiding in one mind (yi-xin), because all Dharmas are the true nature; moreover, all defiled Dharmas cannot defile it, the essence of wisdom is unmoving, fully possessing non-leaking merits to influence sentient beings. --------------------------------------------------------------------------------
Chinese
。三者、法出离镜。谓不空法，出烦恼碍、智碍，离和合相，淳净明故。四者、缘熏习镜。谓依法出离故，遍照众生之心，令修善根，随念示现故。所言不觉义者，谓不如实知真如法一故，不觉心起而有其念，念无自相不离本觉，犹如迷人依方故迷，若离于方则无有迷。众生亦尔，依觉故迷，若离觉性则无不觉，以有不觉妄想心故，能知名义为说真觉。若离不觉之心，则无真觉自相可说。 复次，依不觉故生三种相，与彼不觉相应不离。云何为三？一者、无明业相。以依不觉故心动，说名为业；觉则不动。动则有苦，果不离因故。二者、能见相。以依动故能见；不动则无见。三者、境界相。以依能见故境界妄现；离见则无境界。以有境界缘故，复生六种相。云何为六？一者、智相。依于境界，心起分别爱与不爱故。二者相续相。依于智故生其苦乐，觉心起念相应不断故。三者、执取相。依于相续缘念境界，住持苦乐，心起着故。四者、计名字相。依于妄执，分别假名言相故。五者、起业相。依于名字，寻名取着，造种种业故。六者、业系苦相。以依业受果不自在故。当知无明能生一切染法，以一切染法皆是不觉相故。 复次，觉与不觉有二种相。云何为二？一者、同相，二者、异相。同相者，譬如种种瓦 现代汉语译本：第三种是法出离镜（Dharma Emancipation Mirror）。这是指不空之法，能使众生脱离烦恼障和智慧障，远离和合之相，达到纯净明澈的境界。第四种是缘熏习镜（Conditioned Perfuming Mirror）。这是指因为依法出离的缘故，佛法能够普遍照亮众生的心，使他们修习善根，并根据他们的念头示现相应的景象。所谓‘不觉’的含义，是指不能如实地了解真如法一的道理，因此产生不觉之心，进而产生念头。这些念头没有自性，不离于本觉，就像迷路的人因为依靠方向而迷失，如果离开方向，就不会有迷失。众生也是如此，因为依靠觉悟而产生迷惑，如果离开觉悟的本性，就不会有不觉。因为有了不觉的妄想心，才能认识名义，才能为他们宣说真觉。如果离开了不觉之心，也就没有真觉的自相可以说了。 其次，由于不觉的缘故，产生了三种与不觉相应而不分离的相。这三种相是什么呢？第一种是无明业相（Ignorance Karma Aspect）。因为依靠不觉，心就动了起来，这叫做业；觉悟则不动。动就会有苦，果报不离因缘的缘故。第二种是能见相（Capable of Seeing Aspect）。因为依靠动，所以能够见；不动就没有见。第三种是境界相（Object Aspect）。因为依靠能见，所以境界虚妄地显现；离开见就没有境界。因为有了境界的缘故，又产生了六种相。这六种相是什么呢？第一种是智相（Intellect Aspect）。依靠境界，心中产生分别，爱与不爱。第二种是相续相（Continuity Aspect）。依靠智，产生苦乐，觉心生起念头，相应不断。第三种是执取相（Grasping Aspect）。依靠相续，缘念境界，住持苦乐，心中产生执着。第四种是计名字相（Name-Calculating Aspect）。依靠妄执，分别假名言语的相。第五种是起业相（Karma-Arising Aspect）。依靠名字，追寻名字，执取名字，造作种种的业。第六种是业系苦相（Karma-Bound Suffering Aspect）。因为依靠业而承受果报，不得自在。应当知道，无明能够产生一切染污之法，因为一切染污之法都是不觉的相。 其次，觉与不觉有两种相。这两种相是什么呢？第一种是同相（Same Aspect），第二种是异相（Different Aspect）。同相，譬如各种瓦片