English
English version: Furthermore, the intrinsically pure mind is the root of the moving consciousness (citta-vṛtti). When ignorance (avidyā) is extinguished, the moving consciousness is also extinguished, but the nature of wisdom (jñāna) is not destroyed. The aspect of inconceivable function relies on pure wisdom (viśuddha-jñāna) and can generate all supreme and wonderful realms, constantly without interruption. For example, the body of the Tathāgata is complete with immeasurable, increasing merits, and according to the capacities of sentient beings, it manifests and accomplishes immeasurable benefits. Furthermore, the aspect of enlightenment (bodhi-lakṣaṇa) has four great meanings, being pure like empty space and a clear mirror. First, the great meaning of true emptiness is like empty space and a clear mirror, referring to the fact that all aspects of the realms of the mind and the aspect of enlightenment are unattainable. Second, the great meaning of true non-emptiness is like empty space and a clear mirror, referring to the fact that all dharmas are perfectly accomplished, having no destructive nature. All aspects of the realms of the world appear within it, neither going out nor coming in, neither ceasing nor being destroyed, constantly abiding in the one mind. All defiled dharmas cannot defile it. The essence of wisdom is complete with boundless, non-leaking merits as the cause, perfuming the minds of all sentient beings. Third, the great meaning of true non-emptiness and freedom from obstructions is like empty space and a clear mirror, referring to the fact that the two obstructions of afflictions (kleśa-āvaraṇa) and knowledge (jñeya-āvaraṇa) are forever severed, the combined consciousness is extinguished, and the original nature is pure and constantly abides. Fourth, the great meaning of true non-emptiness and manifestation is like empty space and a clear mirror, referring to the fact that relying on the dharma of freedom from obstructions, according to what should be transformed, it manifests various forms and sounds such as the Tathāgata, enabling them to cultivate various roots of goodness. The meaning of non-enlightenment is that from beginningless time, one does not truly know the one true dharma (tathatā), therefore the mind of non-enlightenment arises, and thus there are deluded thoughts. However, those deluded thoughts themselves have no real form, and do not depart from the original enlightenment (mūla-bodhi), just as a lost person relies on direction and becomes lost. The state of being lost has no self-nature and does not depart from direction. Sentient beings are also like this, relying on enlightenment, there arises the delusion of non-enlightenment, but that non-enlightenment itself has no real form and does not depart from the original enlightenment. Furthermore, one waits for non-enlightenment to explain true enlightenment; since non-enlightenment does not exist, true enlightenment should also be abandoned. Furthermore, relying on enlightenment, there is non-enlightenment, giving rise to three aspects that do not abandon each other. First is the aspect of ignorant karma (avidyā-karma-lakṣaṇa), because relying on non-enlightenment, the mind moves as karma. Enlightenment does not move, and movement has suffering, because the result does not depart from the cause. Second is the aspect of being able to see (darśana-lakṣaṇa), because relying on the movement of the mind, one is able to see realms; without movement, there is no seeing. Third is the aspect of realms (viṣaya-lakṣaṇa), because relying on the ability to see, the illusory aspect of realms appears; without seeing, there are no realms. Because there is --------------------------------------------------------------------------------
Chinese
虚妄境界缘故。复生六种相。一智相。谓缘境界生爱非爱心。二相续相。谓依于智苦乐觉念相应不断。三执著相。谓依苦乐觉念相续而生执着。四执名等相。谓依执着分别名等诸安立相。五起业相。谓依执名等起于种种诸差别业。六业系苦相。谓依业受苦不得自在。是故当知。一切染法悉无有相。皆因无明而生起故。复次觉与不觉有二种相。一同相二异相。言同相者。如种种瓦器皆同土相。如是无漏无明种种幻用。皆同真相。是故佛说。一切众生无始已来常入涅槃。菩提非可修相。非可生相。毕竟无得。无有色相而可得见。见色相者当知皆是随染幻用。非是智色不空之相。以智相不可得故。广如彼说。言异相者。如种种瓦器各各不同。此亦如是。无漏无明种种幻用相差别故。复次生灭因缘者。谓诸众生依心意识转。此义云何。以依阿赖耶识有无明不觉起。能见能现能取境界分别相续。说名为意。此意复。有五种异名。一名业识。谓无明力不觉心动。二名转识。谓依动心能见境相。三名现识。谓现一切诸境界相。犹如明镜现众色像。现识亦尔。如其五境对至即现。无有前后不由功力。四名智识。谓分别染净诸差别法。五名相续识。谓恒作意相应不断。任持过去善恶等业令无失坏。成熟现未苦乐等报使无违越。已曾经事忽 现代汉语译本 因为虚妄境界的缘故，又产生六种相：第一是智相（对境界产生爱憎之心），指缘于境界而生起爱或非爱之心。第二是相续相（苦乐觉念持续不断），指依于智相，苦、乐的感受和念头相应相续，没有间断。第三是执著相（对苦乐觉念产生执著），指依赖苦乐的感受和念头的相续而产生执著。第四是执名等相（对名称等产生分别），指依赖执著，分别名称等各种安立的相状。第五是起业相（造作各种不同的业），指依赖对名称等的执著，而产生种种不同的业。第六是业系苦相（因业而受苦，不得自在），指依赖所造的业而承受痛苦，不得自在。因此应当知道，一切染污之法都没有真实的相状，都是因为无明而生起的。 其次，觉与不觉有两种相：一是同相，二是异相。所说的同相，比如各种瓦器都具有相同的土性。同样，无漏无明的种种幻化作用，都与真如本性相同。所以佛说，一切众生从无始以来就常住在涅槃之中。菩提不是可以修证的相，不是可以生起的相，毕竟是无所得的。没有色相可以被看见，看见色相的人应当知道，那都是随顺染污的幻化作用，不是智慧之色不空的真如之相。因为智慧之相是不可得的。详细的解释如其他经论所说。所说的异相，比如各种瓦器各不相同。这里也是这样，无漏无明的种种幻化作用，其相状是各不相同的。 再次，生灭的因缘是：众生依赖心、意、识的运转。这是什么意思呢？因为依赖阿赖耶识，有无明不觉生起，能见、能现、能取境界，分别相续，这叫做意。这个意又有五种不同的名称：第一名业识（无明推动的最初动念），指无明的力量使不觉的心产生动摇。第二名转识（能见境界之相），指依赖动摇的心，能够看见境界之相。第三名现识（显现一切境界之相），指显现一切诸境界相，犹如明镜显现各种色像。现识也是这样，当五境相对时，立即显现，没有先后，不需功用。第四名智识（分别染净诸法），指分别染污和清净的各种差别之法。第五名相续识（持续不断地作意），指恒常作意，相应不断，保持过去善恶等业，使之不失坏，成熟显现未来苦乐等果报，使之没有差错。已经经历过的事情，忽然...
English
English version Due to the cause of illusory realms, six kinds of appearances further arise: First is the appearance of intellect (producing love and aversion towards objects), referring to the arising of loving or unloving thoughts based on objects. Second is the appearance of continuity (the uninterrupted flow of sensations and thoughts of suffering and joy), referring to the reliance on the appearance of intellect, with sensations and thoughts of suffering and joy corresponding and continuing without interruption. Third is the appearance of attachment (attachment to sensations and thoughts of suffering and joy), referring to the arising of attachment based on the continuity of sensations and thoughts of suffering and joy. Fourth is the appearance of clinging to names, etc. (discrimination of names, etc.), referring to the reliance on attachment, discriminating various established appearances such as names. Fifth is the appearance of initiating karma (creating various different karmas), referring to the reliance on clinging to names, etc., and the production of various different karmas. Sixth is the appearance of karmic bondage and suffering (suffering due to karma, without freedom), referring to the suffering experienced due to the karma created, without freedom. Therefore, it should be known that all defiled dharmas have no real appearance; they all arise due to ignorance. Furthermore, there are two kinds of appearances of awareness and non-awareness: one is the appearance of sameness, and the other is the appearance of difference. The appearance of sameness is like various clay vessels all having the same clay nature. Similarly, the various illusory functions of non-defiled ignorance are all the same as the true nature. Therefore, the Buddha said that all sentient beings have always been abiding in Nirvana since beginningless time. Bodhi is not an appearance that can be cultivated, nor an appearance that can be produced; it is ultimately unattainable. There is no form that can be seen; those who see form should know that it is all an illusory function that follows defilement, not the true appearance of wisdom-form that is not empty. Because the appearance of wisdom is unattainable. Detailed explanations are as described in other sutras and treatises. The appearance of difference is like various clay vessels being different from each other. It is also like this here; the various illusory functions of non-defiled ignorance have different appearances. Furthermore, the causes and conditions of arising and ceasing are: sentient beings rely on the functioning of mind, intellect, and consciousness. What does this mean? Because relying on the Alaya Consciousness, non-awareness due to ignorance arises, which can see, manifest, and grasp objects, discriminating and continuing, and this is called intellect. This intellect has five different names: First is called Karma Consciousness (the initial thought stirred by ignorance), referring to the power of ignorance causing the non-aware mind to stir. Second is called Transforming Consciousness (able to see the appearance of objects), referring to the ability to see the appearance of objects by relying on the stirred mind. Third is called Manifesting Consciousness (manifesting all appearances of objects), referring to the manifestation of all appearances of objects, like a clear mirror manifesting various forms. The Manifesting Consciousness is also like this; when the five objects are confronted, they immediately manifest, without sequence, without effort. Fourth is called Intellect Consciousness (discriminating defiled and pure dharmas), referring to the discrimination of various different dharmas of defilement and purity. Fifth is called Continuing Consciousness (constantly intending without interruption), referring to constant intention, corresponding without interruption, maintaining past good and evil karmas, so that they are not lost, maturing and manifesting future results of suffering and joy, so that there are no errors. Things that have already been experienced, suddenly... --------------------------------------------------------------------------------
Chinese
然忆念。未曾经事妄生分别。是故三界一切皆以心为自性。离心则无六尘境界何以故。一切诸法以心为主从妄念起。凡所分别皆分别自心。心不见心无相可得。是故当知。一切世间境界之相。皆依众生无明妄念而得建立。如镜中像无体可得。唯从虚妄分别心转心生则种种法生。心灭则种种法灭故。言意识者。谓一切凡夫依相续识执我我所。种种妄取六种境界。亦名分离识。亦名分别事识。以依见爱等熏而增长故。无始无明熏所起识。非诸凡夫二乘智慧之所能知。解行地菩萨始学观察。法身菩萨能少分知。至究竟地犹未知尽。唯有如来能总明了。此义云何。以其心性本来清净。无明力故染心相现虽有染心而常明洁无有改变。复以本性无分别故。虽复遍生一切境界而无变易。以不觉一法界故不相应。无明分别起生诸染心。如是之义甚深难测。唯佛能知非余所了。此所生染心有六种别。一执相应染。声闻缘觉及信相应地诸菩萨能远离。二不断相应染。信地菩萨勤修力能少分离。至净心地永尽无余。三分别智相应染。从具戒地乃至具慧地能少分离。至无相行地方得永尽。四现色不相应染。此色自在地之所除灭。五见心不相应染。此心自在地之所除灭。六根本业不相应染。此从菩萨究竟地入如来地之所除灭。不觉一法界者。始从 现代汉语译本 然后是忆念。对于未曾经历的事情，产生虚妄的分别。因此，三界一切都以心为自性。离开心就没有六尘境界。为什么呢？一切诸法以心为主，从虚妄的念头产生。凡是所分别的，都是分别自己的心。心不能看见心，因为心没有相可以得到。所以应当知道，一切世间的境界之相，都是依靠众生无明妄念而建立的，就像镜中的影像，没有实体可以得到，只是从虚妄分别心转变而来。心生起，种种法就生起；心灭，种种法就灭。所以，所说的意识，是指一切凡夫依靠相续识，执着于‘我’和‘我所’（属于我的），种种虚妄地取着六种境界。也叫做分离识，也叫做分别事识，因为依靠见解、爱欲等熏习而增长。无始以来的无明熏习所产生的识，不是凡夫和二乘（声闻、缘觉）的智慧所能知道的。解行地（指菩萨修行过程中的一个阶段）的菩萨才开始学习观察，法身菩萨能稍微知道一些，到了究竟地（指菩萨修行的最高阶段）仍然不能完全知道，只有如来才能完全明白。这个道理是什么呢？因为心性本来清净，因为无明的力量，染污的心相才显现。虽然有染污的心，但常常是明亮洁净的，没有改变。又因为本性没有分别，所以虽然普遍地生出一切境界，却没有变易。因为不觉悟一法界，所以不相应。无明分别生起，产生各种染污的心。这样的道理非常深奥难以测度，只有佛才能知道，不是其他人所能了解的。这种所生的染污心有六种区别：一是执着相应的染污，声闻、缘觉以及信相应地的诸菩萨能够远离。二是不中断相应的染污，信地菩萨勤奋修行，能够稍微分离，到净心地才能永远断尽。三是分别智相应的染污，从具戒地乃至具慧地能够稍微分离，到无相行地才能永远断尽。四是现色不相应的染污，这是色自在地所能除灭的。五是见心不相应的染污，这是心自在地所能除灭的。六是根本业不相应的染污，这是从菩萨究竟地进入如来地所能除灭的。不觉悟一法界，是从... 始从