English
English version: Thirdly, the Dharma Emancipation Mirror. This refers to the non-empty Dharma, which enables beings to be free from the obstacles of afflictions and the obstacles of wisdom, to be apart from the aspect of combination, and to attain a state of pure clarity. Fourthly, the Conditioned Perfuming Mirror. This refers to the fact that because of Dharma emancipation, the Dharma can universally illuminate the minds of sentient beings, enabling them to cultivate good roots and manifesting corresponding scenes according to their thoughts. The meaning of 'non-awakening' refers to the inability to truly understand the principle of the oneness of Suchness-Dharma, thus giving rise to the mind of non-awakening, which in turn gives rise to thoughts. These thoughts have no self-nature and are inseparable from the original awakening, just as a lost person gets lost because of relying on direction; if one leaves direction, there will be no getting lost. Sentient beings are also like this, becoming deluded because of relying on awakening; if one leaves the nature of awakening, there will be no non-awakening. Because there is a deluded mind of non-awakening, one can recognize names and meanings, and thus the true awakening can be explained to them. If one leaves the mind of non-awakening, there will be no self-aspect of true awakening that can be spoken of. Furthermore, due to non-awakening, three aspects arise that are corresponding to and inseparable from non-awakening. What are these three aspects? The first is the Ignorance Karma Aspect (Avidyā-karma-lakṣaṇa). Because of relying on non-awakening, the mind moves, and this is called karma; awakening does not move. Movement will have suffering, because the result is inseparable from the cause. The second is the Capable of Seeing Aspect (Dṛśya-lakṣaṇa). Because of relying on movement, one is able to see; without movement, there is no seeing. The third is the Object Aspect (Viṣaya-lakṣaṇa). Because of relying on the capable of seeing, objects appear falsely; without seeing, there are no objects. Because there are objects, six more aspects arise. What are these six aspects? The first is the Intellect Aspect (Jñāna-lakṣaṇa). Relying on objects, the mind gives rise to discrimination, love and non-love. The second is the Continuity Aspect (Smṛti-lakṣaṇa). Relying on intellect, suffering and joy arise, the mind of awakening gives rise to thoughts, corresponding and unceasing. The third is the Grasping Aspect (Abhiniveśa-lakṣaṇa). Relying on continuity, contemplating objects, maintaining suffering and joy, the mind gives rise to attachment. The fourth is the Name-Calculating Aspect (Nāma-kalpana-lakṣaṇa). Relying on false attachment, discriminating false names and words. The fifth is the Karma-Arising Aspect (Karma-utpāda-lakṣaṇa). Relying on names, seeking names, grasping names, creating various karmas. The sixth is the Karma-Bound Suffering Aspect (Karma-bandhana-duḥkha-lakṣaṇa). Because of relying on karma and receiving retribution, one is not free. It should be known that ignorance can give rise to all defiled dharmas, because all defiled dharmas are aspects of non-awakening. Furthermore, awakening and non-awakening have two aspects. What are these two aspects? The first is the Same Aspect (Samāna-lakṣaṇa), and the second is the Different Aspect (Asamāna-lakṣaṇa). The Same Aspect is like various tiles --------------------------------------------------------------------------------
Chinese
器皆同微尘性相，如是无漏无明种种业幻皆同真如性相。是故修多罗中依于此真如义故，说一切众生本来常住入于涅槃，菩提之法非可修相、非可作相，毕竟无得，亦无色相可见；而有见色相者，唯是随染业幻所作，非是智色不空之性，以智相无可见故。异相者，如种种瓦器各各不同，如是无漏无明随染幻差别，性染幻差别故。 复次，生灭因缘者，所谓众生依心、意、意识转故。此义云何？以依阿梨耶识说有无明不觉而起，能见、能现、能取境界，起念相续，故说为意。此意复有五种名。云何为五？一者、名为业识，谓无明力不觉心动故。二者、名为转识，依于动心能见相故。三者、名为现识，所谓能现一切境界，犹如明镜现于色像；现识亦尔，随其五尘对至，即现无有前后，以一切时任运而起常在前故。四者、名为智识，谓分别染净法故。五者、名为相续识，以念相应不断故，住持过去无量世等善恶之业令不失故，复能成熟现在未来苦乐等报无差违故，能令现在已经之事忽然而念，未来之事不觉妄虑。是故三界虚伪唯心所作，离心则无六尘境界。此义云何？以一切法皆从心起妄念而生，一切分别即分别自心，心不见心无相可得。当知世间一切境界，皆依众生无明妄心而得住持，是故一切法，如镜中像无体可 现代汉语译本：器皿的性质和现象都与微尘（极小的物质单位）相同，同样，无漏（没有烦恼）和无明（没有智慧）以及各种业力幻象，都与真如（事物本来的真实面貌）的性质和现象相同。因此，在修多罗（佛经）中，依据这真如的意义，说一切众生本来就常住于涅槃（解脱），菩提（觉悟）之法不是可以修习的表象，也不是可以人为造作的表象，最终是无所得的，也没有色相可见；而那些见到色相的人，只不过是随顺染污的业力幻象所产生的，不是智慧之色不空的本性，因为智慧的表象是不可见的。不同的表象，就像各种瓦器各有不同，同样，无漏和无明随着染污幻象而有差别，因为本性染污幻象有差别。 其次，生灭的因缘，就是说众生依心、意、意识而运转。这是什么意思呢？因为依据阿梨耶识（藏识）而说有无明不觉而生起，能够见、能够显现、能够摄取境界，生起念头相续不断，所以称为意。这个意又有五种名称。哪五种呢？第一种，名为业识，是说无明的力量使不觉的心动摇。第二种，名为转识，是依据动摇的心能够见到现象。第三种，名为现识，就是能够显现一切境界，就像明镜显现色像一样；现识也是这样，随着五尘（色、声、香、味、触）相对而来，立即显现，没有先后，因为一切时侯任运而起，常在眼前。第四种，名为智识，是说能够分别染污和清净的法。第五种，名为相续识，因为念头相应不断，能够住持过去无量世的善恶之业，使之不失坏，又能使现在和未来苦乐等报成熟，没有差错违背，能够使现在已经发生的事情忽然想起，对未来之事不觉地妄加思虑。因此，三界（欲界、色界、无色界）的虚假都是唯心所造，离开心就没有六尘（色、声、香、味、触、法）境界。这是什么意思呢？因为一切法都是从心生起妄念而产生，一切分别就是分别自己的心，心不能见心，没有相可以得到。应当知道世间一切境界，都是依靠众生无明妄心而得以住持，所以一切法，就像镜中影像，没有实体可以
English
English version: The nature and characteristics of vessels are all the same as those of dust motes (extremely small units of matter). Similarly, the unconditioned (without defilements), ignorance (lack of wisdom), and various karmic illusions are all the same as the nature and characteristics of Suchness (the true aspect of things as they are). Therefore, in the Sutras (Buddhist scriptures), based on the meaning of this Suchness, it is said that all sentient beings originally abide permanently in Nirvana (liberation), and the Dharma (teachings) of Bodhi (enlightenment) is not an appearance that can be cultivated, nor an appearance that can be artificially created. Ultimately, there is nothing to be attained, and there is no form to be seen; and those who see forms are merely produced by following defiled karmic illusions, not the non-empty nature of wisdom-form, because the appearance of wisdom is invisible. Different appearances are like various earthenware vessels, each different from the other. Similarly, the unconditioned and ignorance differ according to the differences in defiled illusions, because the nature of defiled illusions differs. Furthermore, the causes and conditions of arising and ceasing refer to sentient beings revolving according to mind, thought, and consciousness. What does this mean? Because based on the Alaya-consciousness (storehouse consciousness), it is said that ignorance arises from non-awareness, which is able to see, able to manifest, and able to grasp objects, giving rise to a continuous stream of thoughts, hence it is called thought. This thought has five names. What are the five? First, it is called Karma-consciousness, which means that the power of ignorance causes the unaware mind to move. Second, it is called Transforming-consciousness, which means that based on the moving mind, it is able to see phenomena. Third, it is called Manifesting-consciousness, which is able to manifest all realms, just as a clear mirror manifests images; Manifesting-consciousness is also like this, immediately manifesting as the five sense objects (form, sound, smell, taste, touch) come into contact, without any sequence, because it arises spontaneously at all times and is always present. Fourth, it is called Wisdom-consciousness, which means that it is able to distinguish between defiled and pure Dharmas. Fifth, it is called Continuing-consciousness, because thoughts are continuously connected, it is able to sustain the good and evil karma of countless past lives, preventing them from being lost, and it is also able to ripen the present and future rewards of suffering and happiness without error or contradiction, enabling one to suddenly remember things that have already happened in the present, and unconsciously speculate about future events. Therefore, the falseness of the Three Realms (Desire Realm, Form Realm, Formless Realm) is all created by the mind alone, and without the mind, there are no Six Sense Objects (form, sound, smell, taste, touch, dharma). What does this mean? Because all Dharmas arise from false thoughts arising from the mind, and all discriminations are discriminating one's own mind. The mind cannot see the mind, and there is no form to be obtained. It should be known that all realms in the world are sustained by the ignorance and deluded mind of sentient beings, so all Dharmas are like images in a mirror, without a real substance to --------------------------------------------------------------------------------
Chinese
得，唯心虚妄。以心生则种种法生，心灭则种种法灭故。 复次，言意识者，即此相续识，依诸凡夫取着转深计我我所，种种妄执随事攀缘，分别六尘名为意识，亦名分离识。又复说名分别事识，此识依见爱烦恼增长义故。依无明熏习所起识者，非凡夫能知，亦非二乘智慧所觉。谓依菩萨，从初正信发心观察，若证法身得少分知，乃至菩萨究竟地不能知尽，唯佛穷了。何以故？是心从本已来自性清净而有无明，为无明所染，有其染心。虽有染心而常恒不变，是故此义唯佛能知。所谓心性常无念故名为不变，以不达一法界故心不相应，忽然念起名为无明。染心者有六种。云何为六？一者、执相应染，依二乘解脱及信相应地远离故。二者、不断相应染，依信相应地修学方便渐渐能舍，得净心地究竟离故。三者、分别智相应染，依具戒地渐离，乃至无相方便地究竟离故。四者、现色不相应染，依色自在地能离故。五者、能见心不相应染，依心自在地能离故。六者、根本业不相应染，依菩萨尽地得入如来地能离故。不了一法界义者，从信相应地观察学断，入净心地随分得离，乃至如来地能究竟离故。言相应义者，谓心念法异，依染净差别，而知相缘相同故。不相应义者，谓即心不觉常无别异，不同知相缘相故。又染心义 现代汉语译本： 须知道，一切都是唯心所现，虚幻不实。因为心生起，种种法就生起；心灭去，种种法就灭去。 再者，所说的意识，就是这相续不断的识。它依凭着凡夫的执着，越陷越深，计较着‘我’和‘我的’，产生种种虚妄的执念，随着事物攀缘，分别六尘，所以叫做意识，也叫做分离识。又可以叫做分别事识，这个识是依着见解和爱欲的烦恼而增长的缘故。而依着无明熏习所生起的识，不是凡夫所能知道的，也不是二乘（声闻和缘觉）的智慧所能觉察的。只有菩萨，从最初真正相信而发心观察，如果证得了法身，才能稍微知道一些，乃至菩萨到了究竟的地位也不能完全知晓，只有佛才能彻底明了。为什么呢？因为这个心从本来就是自性清净的，却有了无明，被无明所染污，所以有了染心。虽然有了染心，却常常恒常不变，所以这个道理只有佛才能知道。所谓心性常常没有念头，所以叫做不变；因为不能通达一法界，所以心不相应，忽然念头生起，就叫做无明。染心有六种。哪六种呢？第一种，是执着相应的染污，依着二乘的解脱以及信相应地才能远离。第二种，是不断相应的染污，依着信相应地修学方便法门，才能渐渐舍弃，得到净心地才能究竟远离。第三种，是分别智相应的染污，依着具戒地才能渐渐远离，乃至无相方便地才能究竟远离。第四种，是现色不相应的染污，依着色自在地才能远离。第五种，是能见心不相应的染污，依着心自在地才能远离。第六种，是根本业不相应的染污，依着菩萨的尽地才能进入如来地而远离。不能明了一法界的道理，从信相应地观察学习断除，进入净心地就能随分地得到远离，乃至如来地才能究竟远离。所说的相应，是指心念和法是不同的，依着染和净的差别，而知道相互攀缘，相互相同。所说的不相应，是指心不觉悟，常常没有差别，不同于知道相互攀缘，相互相同。还有染心的意义。