English
English version It says that it is only provisionally existent and not real. It is only in accordance with deluded thoughts that there is nothing at all. As for ‘Tathata’ (真如, the true nature of things), this is also without characteristics. It is only in all speech, using speech to dismiss speech, not that its essential nature has a little that can be dismissed or a little that can be established. Question: If this is so, how do sentient beings accord with and awaken to it? Answer: If one knows that although all dharmas are spoken of, there is no speaker or spoken of; although all dharmas are thought of, there is no thinker or thought of. At that time, according with deluded thoughts, all cease, and this is called awakening. Furthermore, ‘Tathata’ (真如, the true nature of things), based on speech establishment, has two kinds of distinctions: first, ‘true emptiness,’ which ultimately distances itself from unreal characteristics, thus revealing the substantial entity; second, ‘true non-emptiness,’ whose original nature is fully endowed with boundless merits and has its own self-nature. Furthermore, ‘true emptiness’ is from the beginning not corresponding to all defiled dharmas, being apart from all dharmas' differentiated characteristics, and without false discriminating mind. It should be known that ‘Tathata’ (真如, the true nature of things) is neither with characteristics nor without characteristics, neither with and without characteristics nor neither with nor without characteristics, neither one characteristic nor different characteristics, neither one and different characteristics nor neither one nor different characteristics. Briefly speaking, because it cannot be touched by the deluded discriminating mind of all sentient beings, it is established as ‘emptiness.’ According to the true principle, deluded thoughts are not real, and ‘emptiness’ is also empty. Because what is to be negated is ‘non-existence,’ and what can negate is also ‘non-existence.’ Speaking of ‘true non-emptiness,’ because deluded thoughts are empty and non-existent, the true mind is revealed as constant, unchanging, and pure dharmas are complete, hence it is called ‘non-empty.’ There is also no characteristic of ‘non-emptiness,’ because it is not what the mind of deluded thoughts can reach, but only what is realized by wisdom that is apart from thoughts. The ‘gate of mind arising and ceasing’ refers to the fact that based on the ‘Tathagatagarbha’ (如来藏, the Womb of the Thus Come One), there is the turning of the mind of arising and ceasing. Non-arising and non-ceasing combines with arising and ceasing, neither one nor different, and is called ‘Alaya-vijnana’ (阿赖耶识, store consciousness). This consciousness has two meanings: first, it can gather all dharmas; second, it can generate all dharmas. It also has two meanings: first, the meaning of awakening; second, the meaning of non-awakening. Speaking of the ‘meaning of awakening,’ it refers to the first principle nature of the mind, which is apart from all characteristics of deluded thoughts. Being apart from all characteristics of deluded thoughts, it is equal to the realm of empty space, all-pervading. The one characteristic of the Dharma Realm is the equal Dharmakaya of all Tathagatas. Based on this Dharmakaya, all Tathagatas are said to be originally awakened. In order to await the initial awakening, it is established as original awakening. However, the time of initial awakening is the original awakening. --------------------------------------------------------------------------------
Chinese
觉。无别觉起立。始觉者。谓依本觉有不觉。依不觉说有始觉。又以觉心源故名究竟觉。不觉心源故非究竟觉。如凡夫人。前念不觉起于烦恼。后念制伏令不更生。此虽名觉即是不觉。如二乘人及初业菩萨。觉有念无念体相别异。以舍粗分别故。名相似觉。如法身菩萨。觉念无念皆无有相。舍中品分别故。名随分觉。若超过菩萨地究竟道满足。一念相应觉心初起。始名为觉。远离觉相微细分别究竟永尽。心根本性常住现前。是为如来。名究竟觉。是故经说。若有众生。能观一切妄念无相。则为证得如来智慧。又言心初起者。但随俗说。求其初相终不可得。心尚无有何况有初。是故一切众生不名为觉。以无始来恒有无明妄念相续未曾离故。若妄念息。即知心相生住异灭皆悉无相。以于一心前后同时皆不相应无自性故。如是知已则知始觉不可得。以不异本觉故。 复次本觉随染。分别生二种差别相。一净智相。二不思议用相。净智相者。谓依法熏习。如实修行功行满足。破和合识灭转识相。显现法身清净智故。一切心识相即是无明相。与本觉非一非异。非是可坏非不可坏。如海水与波非一非异。波因风动非水性动。若风止时波动即灭非水性灭。众生亦尔。自性清净心因无明风动起识波浪。如是三事皆无形相非一非异 现代汉语译本 觉。无别觉起立：指没有区分的觉悟开始显现。 始觉者（开始觉悟的人）：指依于本觉（原本就有的觉悟）而产生不觉（迷惑），因为有不觉才说有始觉（开始觉悟）。又因为觉悟到心源的缘故，称为究竟觉（最终的觉悟）。因为不觉悟心源的缘故，所以不是究竟觉。比如凡夫，前一念不觉而生起烦恼，后一念加以制伏使烦恼不再产生。这虽然名为觉悟，实际上是不觉悟。 如二乘人（声闻、缘觉）以及初业菩萨（刚开始修行的菩萨），觉悟到有念和无念的体相差别。因为舍弃了粗显的分辨，所以名为相似觉（相似的觉悟）。如法身菩萨（证得法身的菩萨），觉悟到有念和无念都没有相状，舍弃了中品的分辨，所以名为随分觉（随分随力的觉悟）。如果超过菩萨的阶位，究竟的道业圆满，在一念相应时觉心初次生起，才开始称为觉悟。远离觉悟之相的微细分辨，究竟而永远地断尽，心的根本自性常住显现，这就是如来（佛），名为究竟觉。 所以经中说：‘如果有众生，能够观察一切妄念没有相状，那就是证得了如来的智慧。’又说心初次生起，只是随顺世俗的说法。寻求它的最初之相，最终是不可得的。心尚且没有，何况有最初之相？所以一切众生不称为觉悟，因为从无始以来，恒常有无明（迷惑）和妄念相续不断，未曾离开过。如果妄念止息，就知道心相的生、住、异、灭都完全没有相状，因为对于一心来说，前后同时都不相应，没有自性。像这样知道以后，就知道始觉是不可得的，因为它与本觉没有差别。 复次，本觉随顺染污，分别产生两种差别相：一是净智相（清净智慧之相），二是不思议用相（不可思议的作用之相）。净智相，是指依靠佛法的熏习，如实地修行，功行圆满，破除和合识（由各种条件聚合而成的识），灭除转识之相（转变的识），显现法身（佛的真身）的清净智慧的缘故。一切心识之相，就是无明之相，与本觉非一非异，不是可以破坏的，也不是不可以破坏的。如同海水与波浪，非一非异，波浪因为风的吹动而产生，不是水性在动。如果风停止时，波浪就灭了，不是水性灭了。众生也是这样，自性清净心因为无明之风的吹动而生起识的波浪。像这三件事，都没有形相，非一非异。
English
English version Awareness. The arising of undifferentiated awareness: refers to the beginning manifestation of undifferentiated enlightenment. The beginner in awakening (Śigra-jña): refers to the arising of non-awareness (delusion) based on original awareness (inherent enlightenment). It is because of non-awareness that we speak of the beginning of awareness (the start of enlightenment). Furthermore, because of realizing the source of the mind, it is called ultimate awareness (complete enlightenment). Because of not being aware of the source of the mind, it is not ultimate awareness. For example, an ordinary person, in one moment of non-awareness, gives rise to afflictions, and in the next moment, suppresses them to prevent them from arising again. Although this is called awareness, it is actually non-awareness. Like the Two Vehicles (Śrāvakas and Pratyekabuddhas) and the newly practicing Bodhisattvas, they are aware of the differences in the characteristics of thought and non-thought. Because they abandon coarse discriminations, it is called similar awareness (resemblance to enlightenment). Like the Dharmakāya Bodhisattvas (Bodhisattvas who have attained the Dharmakāya), they are aware that neither thought nor non-thought has any form. Because they abandon intermediate discriminations, it is called partial awareness (awareness in proportion). If one surpasses the Bodhisattva stages and the ultimate path is fulfilled, at the moment of correspondence when the mind of awareness first arises, it is then called awareness. The subtle discriminations of the appearance of awareness are completely and permanently extinguished, and the fundamental nature of the mind constantly manifests. This is the Tathāgata (Buddha), called ultimate awareness. Therefore, the Sutra says: 'If there are sentient beings who can observe that all deluded thoughts have no form, then they have attained the wisdom of the Tathāgata.' Furthermore, saying that the mind first arises is merely following conventional speech. Seeking its initial form, it is ultimately unattainable. If the mind does not even exist, how can there be an initial form? Therefore, all sentient beings are not called awakened, because from beginningless time, there has been a constant succession of ignorance (avidyā) and deluded thoughts that have never been separated. If deluded thoughts cease, then one knows that the arising, abiding, changing, and ceasing of the mind's appearances are all without form, because for the one mind, before and after, simultaneously, they are not corresponding and have no self-nature. Knowing this, one knows that the beginning of awareness is unattainable, because it is not different from original awareness. Furthermore, original awareness, following defilement, gives rise to two kinds of differentiated appearances: one is the appearance of pure wisdom (Śuddha-jñāna), and the other is the appearance of inconceivable function (acintya-kārya). The appearance of pure wisdom refers to relying on the influence of the Dharma, practicing diligently and fulfilling meritorious deeds, breaking the aggregate consciousness (samudaya-vijñāna), extinguishing the appearance of transformed consciousness (pariṇāma-vijñāna), and manifesting the pure wisdom of the Dharmakāya (the true body of the Buddha). The appearance of all consciousness is the appearance of ignorance, which is neither one nor different from original awareness, neither destructible nor indestructible. Like the ocean and its waves, neither one nor different, the waves arise because of the wind, not because the nature of the water is moving. If the wind stops, the waves cease, but the nature of the water does not cease. Sentient beings are also like this: the self-nature of the pure mind arises the waves of consciousness because of the wind of ignorance. These three things have no form, neither one nor different. --------------------------------------------------------------------------------
Chinese
。然性净心是动识本。无明灭时动识随灭。智性不坏。不思议用相者。依于净智。能起一切胜妙境界常无断绝。谓如来身具足无量增上功德。随众生根。示现成就无量利益。 复次觉相有四种大义。清净如虚空明镜。一真实空大义如虚空明镜。谓一切心境界相及觉相皆不可得故。二真实不空大义如虚空明镜。谓一切法圆满成就无能坏性。一切世间境界之相皆于中现。不出不入不灭不坏常住一心。一切染法所不能染。智体具足无边无漏功德为因。熏习一切众生心故。三真实不空离障大义如虚空明镜。谓烦恼所知二障永断和合识灭。本性清净常安住故。四真实不空示现大义如虚空明镜。谓依离障法随所应化。现如来等种种色声。令彼修行诸善根故。 不觉义者。谓从无始来不如实知真法一故。不觉心起而有妄念。然彼妄念自无实相。不离本觉。犹如迷人依方故迷。迷无自相不离于方。众生亦尔。依于觉故而有不觉妄念迷生。然彼不觉自无实相。不离本觉。复待不觉以说真觉。不觉既无真觉亦遣。 复次依于觉故而有不觉生三种相不相舍离。一无明业相。以依不觉心动为业。觉则不动。动则有苦。果不离因故。二能见相。以依心动能见境界。不动则无见。三境界相。以依能见妄境相现。离见则无境。以有 现代汉语译本：然而，自性清净心是动识的根本。当无明（avidyā）灭除时，动识也随之灭除，而智性（jñāna）不会坏灭。不可思议的作用相，是依于清净的智慧（viśuddha-jñāna），能生起一切殊胜美妙的境界，恒常不断绝。譬如如来（Tathāgata）之身，具足无量增上的功德，随着众生的根器，示现成就无量的利益。 其次，觉相（bodhi-lakṣaṇa）有四种大的意义，清净如同虚空和明镜。第一是真实空的大义，如同虚空和明镜，指的是一切心的境界相以及觉相，都是不可得的。第二是真实不空的大义，如同虚空和明镜，指的是一切法圆满成就，没有能够破坏的性质，一切世间的境界之相都在其中显现，不出来也不进去，不灭亡也不毁坏，恒常安住于一心之中，一切染污的法都不能够染着它，智慧的本体具足无边无漏的功德作为原因，熏习一切众生的心。第三是真实不空离障的大义，如同虚空和明镜，指的是烦恼障（kleśa-āvaraṇa）和所知障（jñeya-āvaraṇa）这二障永远断除，和合识灭除，本性清净恒常安住的缘故。第四是真实不空示现的大义，如同虚空和明镜，指的是依靠远离障碍的法，随着所应化度的对象，示现如来等等种种色相和音声，令他们修行各种善根的缘故。 不觉的意义是，从无始以来，不如实地知晓真法一（tathatā）的缘故，不觉之心生起，从而有了妄念。然而那些妄念自身没有真实的相状，不离于本觉（mūla-bodhi），犹如迷路的人依靠方向而迷失，迷失自身没有相状，不离于方向。众生也是这样，依靠觉悟的缘故而有不觉的妄念迷乱产生，然而那些不觉自身没有真实的相状，不离于本觉。又等待不觉来说明真觉，不觉既然没有了，真觉也应当舍弃。 其次，依靠觉悟的缘故而有不觉，产生三种相，不互相舍离。第一是无明业相（avidyā-karma-lakṣaṇa），因为依靠不觉，心动作为业。觉悟则不动，动则有苦，果不离因的缘故。第二是能见相（darśana-lakṣaṇa），因为依靠心动，能够见到境界，不动就没有见。第三是境界相（viṣaya-lakṣaṇa），因为依靠能见，虚妄的境界相显现，离开见就没有境界。因为有