English
English version: Understand that everything is merely mind-only, illusory and unreal. Because when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Furthermore, what is called consciousness is this continuous stream of consciousness. It relies on the attachments of ordinary beings, becoming increasingly entrenched, calculating 'I' and 'mine,' generating all kinds of false notions, clinging to things, discriminating the six sense objects, and is therefore called consciousness, also called the separated consciousness. It can also be called the discriminating consciousness of affairs, because this consciousness grows based on the afflictions of views and desires. As for the consciousness that arises from the熏习 (xunxi) of ignorance, it is not something that ordinary beings can know, nor is it something that the wisdom of the Two Vehicles (声闻 (shengwen) and 缘觉 (yuanjue)) can perceive. Only Bodhisattvas, from the initial true faith and aspiration to observe, if they realize the Dharmakaya (法身), can know a little, and even Bodhisattvas at the ultimate stage cannot fully know it; only the Buddha can completely understand it. Why? Because this mind is originally pure in its self-nature, but it has ignorance, and is defiled by ignorance, so it has a defiled mind. Although there is a defiled mind, it is always constant and unchanging, so this principle can only be known by the Buddha. The so-called mind-nature is often without thought, so it is called unchanging; because it cannot penetrate the One Dharma Realm (一法界), the mind is not in accordance, and suddenly a thought arises, which is called ignorance. There are six kinds of defiled minds. What are the six? The first is the defilement corresponding to attachment, which can be abandoned by relying on the liberation of the Two Vehicles and the stage of corresponding to faith. The second is the defilement corresponding to non-cessation, which can be gradually abandoned by relying on the stage of corresponding to faith and practicing expedient methods, and can be completely abandoned by attaining the pure mind ground. The third is the defilement corresponding to discriminating wisdom, which can be gradually abandoned by relying on the stage of possessing precepts, and can be completely abandoned by the stage of non-form expedient means. The fourth is the defilement corresponding to non-accordance with manifested form, which can be abandoned by relying on the stage of form-mastery. The fifth is the defilement corresponding to non-accordance with the seeing mind, which can be abandoned by relying on the stage of mind-mastery. The sixth is the defilement corresponding to non-accordance with fundamental karma, which can be abandoned by relying on the stage of the end of the Bodhisattva path and entering the Tathagata (如来) stage. The principle of not understanding the One Dharma Realm can be observed and learned to be severed from the stage of corresponding to faith, and can be partially abandoned by entering the pure mind ground, and can be completely abandoned by the Tathagata stage. What is meant by correspondence is that the mind-thought and the dharma are different, relying on the difference between defilement and purity, and knowing that they mutually cling and are mutually the same. What is meant by non-correspondence is that the mind is not aware, is often without difference, and is different from knowing that they mutually cling and are mutually the same. Also, the meaning of the defiled mind. --------------------------------------------------------------------------------
Chinese
者，名为烦恼碍，能障真如根本智故。无明义者，名为智碍，能障世间自然业智故。此义云何？以依染心能见、能现、妄取境界，违平等性故。以一切法常静无有起相，无明不觉妄与法违故；不能得随顺世间一切境界种种智故。 复次，分别生灭相者，有二种。云何为二？一者、粗，与心相应故。二者、细，与心不相应故。又粗中之粗，凡夫境界；粗中之细及细中之粗，菩萨境界；细中之细，是佛境界。此二种生灭，依于无明熏习而有，所谓依因、依缘。依因者，不觉义故；依缘者，妄作境界义故。若因灭则缘灭，因灭故不相应心灭，缘灭故相应心灭。 问曰：“若心灭者，云何相续？若相续者，云何说究竟灭？” 答曰：“所言灭者，唯心相灭，非心体灭。如风依水而有动相。若水灭者，则风相断绝无所依止。以水不灭，风相相续，唯风灭故动相随灭，非是水灭。无明亦尔，依心体而动，若心体灭，则众生断绝无所依止。以体不灭，心得相续，唯痴灭故心相随灭，非心智灭。” 复次，有四种法熏习义故，染法、净法起不断绝。云何为四？一者、净法，名为真如。二者、一切染因，名为无明。三者、妄心，名为业识。四者、妄境界、所谓六尘。熏习义者，如世间衣服实无于香，若人以香而 现代汉语译本： ‘烦恼’的含义是烦恼障（Klesha-avarana），它能障碍真如根本智（Tathata-mulajnana）。‘无明’的含义是智障（Jnana-avarana），它能障碍世间自然业智（Karma-jnana）。这是什么意思呢？因为依仗染污心（Klista-citta）能见、能现、虚妄地执取境界，违背了平等自性（Samata-svabhava）的缘故。因为一切法（Dharma）常处于寂静状态，没有生起的表相，无明不觉悟而虚妄地与法相违背的缘故；不能获得随顺世间一切境界的种种智慧的缘故。 其次，分别生灭相（Utpada-vyaya-laksana）有两种。哪两种呢？一是粗（Sthula），与心相应（Citta-samprayukta）的缘故。二是细（Suksma），与心不相应的缘故。粗中之粗，是凡夫（Prthag-jana）的境界；粗中之细以及细中之粗，是菩萨（Bodhisattva）的境界；细中之细，是佛（Buddha）的境界。这两种生灭，依于无明熏习（Avidya-vasana）而有，即所谓依因、依缘。依因，是不觉悟的含义；依缘，是虚妄造作境界的含义。如果因灭，那么缘也灭；因灭的缘故，不相应心（Visamyukta-citta）灭；缘灭的缘故，相应心（Samprayukta-citta）灭。 有人问：‘如果心灭了，如何相续？如果相续，又如何说究竟灭（Nirvana）呢？’ 回答说：‘所说的灭，只是心相（Citta-laksana）的灭，不是心体（Citta-dhatu）的灭。比如风依水而有动相（Calana-laksana）。如果水灭了，那么风相就会断绝而无所依止。因为水不灭，风相才能相续，只是风灭了，所以动相随之灭，而不是水灭了。无明也是这样，依心体而动，如果心体灭了，那么众生就会断绝而无所依止。因为心体不灭，心才能相续，只是愚痴（Moha）灭了，所以心相随之灭，而不是心智（Citta-jnana）灭。’ 其次，有四种法熏习的含义，所以染法（Samklista-dharma）、净法（Parisuddha-dharma）生起而不间断。哪四种呢？一是净法，名为真如（Tathata）。二是所有染污的因，名为无明（Avidya）。三是妄心（Bhranta-citta），名为业识（Karma-vijnana）。四是虚妄境界，即所谓六尘（Sad-visaya）。熏习的含义是，比如世间的衣服实际上没有香味，如果人以香来熏
English
English version: ‘Klesha’ means Klesha-avarana (affliction-obscuration), which can obstruct the Tathata-mulajnana (fundamental wisdom of Suchness). ‘Avidya’ means Jnana-avarana (knowledge-obscuration), which can obstruct the Karma-jnana (wisdom of natural actions in the world). What does this mean? It is because relying on the Klista-citta (defiled mind), one can see, manifest, and falsely grasp at objects, thus violating the Samata-svabhava (nature of equality). It is because all Dharmas (phenomena) are constantly in a state of stillness, without any appearance of arising; because Avidya (ignorance) does not awaken and falsely contradicts the Dharma; and because one cannot attain various wisdoms that accord with all states of the world. Furthermore, there are two kinds of Utpada-vyaya-laksana (characteristics of arising and ceasing). What are the two? First, Sthula (coarse), because it is Citta-samprayukta (associated with the mind). Second, Suksma (subtle), because it is not associated with the mind. The coarsest of the coarse is the realm of the Prthag-jana (ordinary beings); the subtle of the coarse and the coarse of the subtle are the realms of the Bodhisattva (enlightenment beings); the subtlest of the subtle is the realm of the Buddha (enlightened one). These two kinds of arising and ceasing exist based on Avidya-vasana (habitual energy of ignorance), that is, based on cause and based on condition. Based on cause means the meaning of non-awakening; based on condition means the meaning of falsely creating objects. If the cause ceases, then the condition also ceases; because the cause ceases, the Visamyukta-citta (non-associated mind) ceases; because the condition ceases, the Samprayukta-citta (associated mind) ceases. Someone asks: ‘If the mind ceases, how does it continue? If it continues, how can it be said to be ultimate Nirvana (cessation)?’ The answer is: ‘What is said to cease is only the Citta-laksana (appearance of the mind), not the Citta-dhatu (essence of the mind). For example, wind relies on water to have the Calana-laksana (appearance of movement). If the water ceases, then the appearance of wind would be cut off and have nothing to rely on. Because the water does not cease, the appearance of wind can continue; only the wind ceases, so the appearance of movement ceases accordingly, but it is not that the water ceases. Avidya (ignorance) is also like this, it moves relying on the essence of the mind. If the essence of the mind ceases, then sentient beings would be cut off and have nothing to rely on. Because the essence of the mind does not cease, the mind can continue; only Moha (delusion) ceases, so the appearance of the mind ceases accordingly, but it is not that the Citta-jnana (wisdom of the mind) ceases.’ Furthermore, there are four kinds of meanings of Dharma-vasana (habitual energy of phenomena), so Samklista-dharma (defiled phenomena) and Parisuddha-dharma (pure phenomena) arise without interruption. What are the four? First, pure phenomena, named Tathata (Suchness). Second, all causes of defilement, named Avidya (ignorance). Third, Bhranta-citta (deluded mind), named Karma-vijnana (karmic consciousness). Fourth, false objects, that is, the so-called Sad-visaya (six sense objects). The meaning of habitual energy is like worldly clothes that actually have no fragrance; if someone uses incense to --------------------------------------------------------------------------------
Chinese
熏习故则有香气。此亦如是，真如净法实无于染，但以无明而熏习故则有染相。无明染法实无净业，但以真如而熏习故则有净用。云何熏习起染法不断？所谓以依真如法故有于无明，以有无明染法因故即熏习真如；以熏习故则有妄心，以有妄心即熏习无明。不了真如法故，不觉念起现妄境界。以有妄境界染法缘故，即熏习妄心，令其念着造种种业，受于一切身心等苦。此妄境界熏习义则有二种。云何为二？一者、增长念熏习，二者、增长取熏习。妄心熏习义则有二种。云何为二？一者业识根本熏习，能受阿罗汉、辟支佛、一切菩萨生灭苦故。二者、增长分别事识熏习，能受凡夫业系苦故。无明熏习义有二种。云何为二？一者、根本熏习，以能成就业识义故。二者、所起见爱熏习，以能成就分别事识义故。云何熏习起净法不断？所谓以有真如法故能熏习无明，以熏习因缘力故，则令妄心厌生死苦、乐求涅槃。以此妄心有厌求因缘故，即熏习真如。自信己性，知心妄动无前境界，修远离法，以如实知无前境界故，种种方便起随顺行，不取不念，乃至久远熏习力故，无明则灭。以无明灭故心无有起，以无起故境界随灭，以因缘俱灭故心相皆尽，名得涅槃成自然业。妄心熏习义有二种。云何为二？一者、分别事识熏习，依诸凡 现代汉语译本 熏习的缘故就会有香气。这个道理也是一样，真如清净之法实际上没有污染，只是因为受到无明的熏习才会有染污的表相。无明染污之法实际上没有清净的作用，只是因为受到真如的熏习才会有清净的作用。 为什么熏习会生起染污之法而不能断绝呢？这是因为依于真如之法的缘故才会有无明，因为有了无明染污之法的因缘，就会熏习真如；因为熏习的缘故就会有妄心，因为有了妄心就会熏习无明。因为不能明了真如之法的缘故，不能觉察念头的生起，显现虚妄的境界。因为有了虚妄境界染污之法的缘故，就会熏习妄心，使妄心执着，造作种种的业，承受一切身心的痛苦。这虚妄境界的熏习有两种。 哪两种呢？第一种是增长念的熏习，第二种是增长取的熏习。妄心的熏习有两种。哪两种呢？第一种是业识根本的熏习，能够使阿罗汉（Arhat，断尽烦恼，证入涅槃的圣者）、辟支佛（Pratyekabuddha，无师自悟的圣者）、一切菩萨（Bodhisattva，立志成佛，普度众生的修行者）承受生灭的痛苦。第二种是增长分别事识的熏习，能够使凡夫承受业力束缚的痛苦。无明的熏习有两种。哪两种呢？第一种是根本熏习，能够成就业识的意义。第二种是所生起的见爱熏习，能够成就分别事识的意义。 为什么熏习会生起清净之法而不能断绝呢？这是因为有了真如之法的缘故，能够熏习无明，因为熏习的因缘力量，就会使妄心厌恶生死的痛苦，喜好追求涅槃（Nirvana，解脱生死轮回的境界）。因为这妄心有了厌恶和追求的因缘，就会熏习真如。深信自己的本性，知道心是虚妄的动摇，没有之前的境界，修习远离之法，因为如实地知道没有之前的境界，用种种方便生起随顺的修行，不执取不思念，乃至长久的熏习力量，无明就会灭除。因为无明灭除的缘故，心就没有生起，因为没有生起的缘故，境界也随着灭除，因为因缘都灭除的缘故，心相都消失，这叫做得到涅槃，成就自然之业。 妄心的熏习有两种。哪两种呢？第一种是分别事识的熏习，依于各种凡夫，