English
English version Then there is recollection. Giving rise to false discriminations about things never experienced. Therefore, all of the Three Realms take the mind as their self-nature. Apart from the mind, there are no realms of the six sense objects. Why? All dharmas take the mind as their master, arising from false thoughts. All that is discriminated is the discrimination of one's own mind. The mind cannot see the mind; no characteristic can be obtained. Therefore, it should be known that all the characteristics of the realms of the world are established based on the ignorance and false thoughts of sentient beings, like images in a mirror, without any substance to be obtained, only arising from the transformation of the false discriminating mind. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. Therefore, what is called consciousness refers to all ordinary beings who, relying on the continuing consciousness (相续识, xiāngxùshì), cling to 'I' and 'mine' (我我所, wǒ wǒ suǒ), falsely grasping the six kinds of realms. It is also called the separating consciousness, also called the discriminating consciousness of affairs, because it increases by relying on the熏习 (xūnxí, influence) of views, desires, and so on. The consciousness arising from the熏习 (xūnxí, influence) of beginningless ignorance is not knowable by the wisdom of ordinary beings and the Two Vehicles (二乘, èrchéng) (Śrāvakas and Pratyekabuddhas). Bodhisattvas in the stage of understanding and practice begin to learn to observe it, Dharma-body Bodhisattvas can know a little, and even at the ultimate stage, they still do not know it completely. Only the Tathāgata can fully understand it. What is the meaning of this? Because the nature of the mind is originally pure, the appearance of the defiled mind manifests due to the power of ignorance. Although there is a defiled mind, it is always bright and clean, without change. Moreover, because the fundamental nature has no discrimination, although it universally gives rise to all realms, there is no alteration. Because of not awakening to the One Dharma Realm, there is no correspondence. Ignorance and discrimination arise, giving rise to various defiled minds. Such a meaning is very profound and difficult to fathom; only the Buddha can know it, not others can understand it. This defiled mind that arises has six kinds of distinctions: first, the defilement corresponding to attachment, which Śrāvakas, Pratyekabuddhas, and Bodhisattvas in the stage of faith-correspondence can दूर (líyuǎn, दूर). Second, the defilement corresponding to non-interruption, which Bodhisattvas in the stage of faith can separate a little through diligent practice, and can completely exhaust in the Pure Mind Ground. Third, the defilement corresponding to discriminating wisdom, which can be separated a little from the stage of possessing precepts to the stage of possessing wisdom, and can be completely exhausted only in the stage of no-characteristic practice. Fourth, the defilement corresponding to non-correspondence with manifested form, which is eliminated by the Form自在 (zìzài, sovereignty) Ground. Fifth, the defilement corresponding to non-correspondence with the seeing mind, which is eliminated by the Mind自在 (zìzài, sovereignty) Ground. Sixth, the defilement corresponding to non-correspondence with fundamental karma, which is eliminated from the Bodhisattva's ultimate ground entering the Tathāgata's ground. Not awakening to the One Dharma Realm, is from... 始从 --------------------------------------------------------------------------------
Chinese
信地观察起行。至净心地能少分离。入如来地方得永尽。相应义者。心分别异。染净分别异。知相缘相同。不相应义者即心不觉常无别异。知相缘相不同。染心者。是烦恼障。能障真如根本智故无明者。是所知障。能障世间业自在智故。此义云何。以依染心。执着无量能取所取虚妄境界。违一切法平等之性。一切法性平等寂灭无有生相。无明不觉妄与觉违。是故于一切世间种种境界差别业用。皆悉不能如实而知。 复次分别心生灭相者。有二种别。一粗谓相应心。二细谓不相应心。粗中之粗凡夫智境。粗中之细及细中之粗菩萨智境。此二种相。皆由无明熏习力起。然依因依缘。因是不觉缘是妄境。因灭则缘灭。缘灭故相应心灭。因灭故不相应心灭。问若心灭者云何相续。若相续者云何言灭答实然。今言灭者。但心相灭非心体灭。如水因风而有动相。以风灭故动相即灭。非水体灭。若水灭者动相应断。以无所依无能依故。以水体不灭动相相续。众生亦尔。以无明力令其心动。无明灭故动相即灭。非心体灭。若心灭者则众生断。以无所依无能依故。以心体不灭心动相续。 复次以四种法熏习义故。染净法起无有断绝。一净法。谓真如二染因。谓无明。三妄心。谓业识。四妄境谓六尘。熏习义者。如世衣服非臭 现代汉语译本： 信解地观察修行开始，到达净心地时，才能稍微分离妄念。进入如来地才能永远断尽烦恼。相应的意思是：心的分别不同，染净的分别不同，知相和缘相相同。不相应的意思是：心不觉悟，常无差别，知相和缘相不同。染心，是烦恼障，能障碍真如根本智。无明，是所知障，能障碍世间业自在智。这是什么意思呢？因为依靠染心，执着于无量能取和所取的虚妄境界，违背了一切法平等之性。一切法性平等寂灭，没有生相。无明不觉，与觉悟相违背。所以对于一切世间种种境界差别和业用，都不能如实地了解。 其次，分别心生灭的相状，有两种区别：一是粗的，指相应心；二是细的，指不相应心。粗中之粗是凡夫的智慧境界，粗中之细和细中之粗是菩萨的智慧境界。这两种相状，都是由无明熏习的力量产生的。然而，依靠因和依靠缘。因是不觉悟，缘是虚妄的境界。因灭则缘灭，缘灭故相应心灭。因灭故不相应心灭。问：如果心灭了，如何相续？如果相续，又如何说灭呢？答：确实如此。现在所说的灭，只是心相的灭，不是心体的灭。比如水因为风而有动相，因为风灭了，动相就灭了，不是水体灭了。如果水灭了，动相也应该断绝，因为没有所依和能依。因为水体不灭，动相才得以相续。众生也是这样，因为无明的力量使心动。无明灭了，动相就灭了，不是心体灭了。如果心灭了，众生就断灭了，因为没有所依和能依。因为心体不灭，心动相才得以相续。 其次，因为有四种法的熏习作用，染法和净法才能生起而没有断绝。一是净法，指真如（Tathata）；二是染因，指无明（Avidya）；三是妄心，指业识（Karma-vijnana）；四是妄境，指六尘（Six sense objects）。熏习的意思是，就像世间的衣服不是臭的
English
English version: Observing and practicing from the stage of faith, one can achieve a slight separation upon reaching the Pure Mind Ground. Only by entering the Tathagata Ground can one eternally exhaust afflictions. 'Corresponding' means that the discriminations of the mind are different, the discriminations of defilement and purity are different, and the characteristics of knowledge and conditions are the same. 'Non-corresponding' means that the mind is not enlightened, is always without difference, and the characteristics of knowledge and conditions are different. Defiled mind is the obstacle of afflictions, which can obstruct the fundamental wisdom of True Thusness (Tathata). Ignorance (Avidya) is the obstacle of what is knowable, which can obstruct the wisdom of unimpeded action in the world. What does this mean? Because relying on the defiled mind, one clings to the immeasurable false realms of what can be grasped and what is grasped, violating the nature of equality of all dharmas. The nature of all dharmas is equal, tranquil, and without the appearance of arising. Ignorance and non-awakening contradict awakening. Therefore, one cannot truly know all the various realms, differences, and functions in all the worlds. Furthermore, distinguishing the characteristics of the arising and ceasing of the mind has two distinctions: one is coarse, referring to the corresponding mind; the other is subtle, referring to the non-corresponding mind. The coarsest of the coarse is the realm of ordinary people's wisdom; the subtlest of the coarse and the coarsest of the subtle are the realms of Bodhisattvas' wisdom. These two characteristics arise from the power of the perfuming of ignorance (Avidya). However, they rely on cause and rely on conditions. The cause is non-awakening, and the condition is the false realm. When the cause ceases, the condition ceases. Because the condition ceases, the corresponding mind ceases. Because the cause ceases, the non-corresponding mind ceases. Question: If the mind ceases, how does it continue? If it continues, how can it be said to cease? Answer: It is indeed so. What is now said to cease is only the cessation of the mind's appearance, not the cessation of the mind's essence. For example, water has the appearance of movement because of the wind. Because the wind ceases, the appearance of movement ceases, but the essence of the water does not cease. If the water ceased, the appearance of movement should also be cut off, because there would be nothing to rely on and nothing to be relied upon. Because the essence of the water does not cease, the appearance of movement continues. Sentient beings are also like this. Because of the power of ignorance (Avidya), their minds move. When ignorance ceases, the appearance of movement ceases, but the essence of the mind does not cease. If the mind ceased, sentient beings would be cut off, because there would be nothing to rely on and nothing to be relied upon. Because the essence of the mind does not cease, the appearance of the mind's movement continues. Furthermore, because of the meaning of the perfuming of the four dharmas, defiled and pure dharmas arise without interruption. First, pure dharma refers to True Thusness (Tathata); second, the cause of defilement refers to ignorance (Avidya); third, the false mind refers to karma-consciousness (Karma-vijnana); fourth, the false realm refers to the six sense objects (Six sense objects). The meaning of perfuming is like worldly clothes that are not originally smelly. --------------------------------------------------------------------------------
Chinese
非香。随以物熏则有彼气。真如净法性非是染。无明熏故则有染相。无明染法实无净业。真如熏故说有净用。云何熏习染法不断。所谓依真如故而起无明为诸染因。然此无明即熏真如。既熏习已生妄念心。此妄念心复熏无明。以熏习故不觉真法。以不觉故妄境相现。以妄念心熏习力故。生于种种差别执着。造种种业。受身心等众苦果报。妄境熏义有二种别。一增长分别熏。二增长执取熏。妄心熏义亦二种别。一增长根本业识熏。令阿罗汉辟支佛一切菩萨受生灭苦。二增长分别事识熏。令诸凡夫受业系苦。无明熏义亦二种别。一根本熏。成就业识义。二见爱熏。成就分别事识义。云何熏习净法不断。谓以真如熏于无明。以熏习因缘力故。令妄念心厌生死苦求涅槃乐。以此妄心厌求因缘复熏真如。以熏习故则自信己身有真如法本性清净。知一切境界唯心妄动毕竟无有。以能如是如实知故。修远离法。起于种种诸随顺行。无所分别无所取着。经于无量阿僧祇劫。惯习力故无明则灭。无明灭故心相不起。心不起故境界相灭。如是一切染因染缘及以染果。心相都灭名得涅槃。成就种种自在业用。妄心熏义有二种别。一分别事识熏。令一切凡夫二乘厌生死苦。随已堪能趣无上道。二意熏。令诸菩萨发心勇猛。速疾趣入无住涅槃。真 现代汉语译本： 并非是香。如果用其他东西去熏它，它就会带有那种气味。真如（Tathata，事物的真实本性）清净的法性（Dharmata，法的性质或规律）本身不是被染污的。因为受到无明（Avidya，对事物真相的无知）的熏染，才显现出染污的相状。无明染污之法实际上并没有清净的作用。因为真如的熏习，所以才说有清净的作用。 为什么说熏习染污之法不会断绝呢？这是因为依仗真如的缘故而生起无明，作为各种染污的根源。然而，这无明会熏染真如。熏染之后，产生妄念心（false thought）。这妄念心又反过来熏染无明。因为这种熏习，所以不能觉察到真实的法。因为不能觉察，所以虚妄的境界相显现。因为妄念心的熏习力量，产生种种差别执着，造作种种业，承受身心等各种痛苦的果报。虚妄境界的熏习意义有两种区别：一是增长分别的熏习，二是增长执取的熏习。妄心的熏习意义也有两种区别：一是增长根本业识（Karmic consciousness）的熏习，使阿罗汉（Arhat，已证涅槃的圣者）、辟支佛（Pratyekabuddha，缘觉）和一切菩萨（Bodhisattva，为救度众生而发菩提心者）承受生灭的痛苦。二是增长分别事识的熏习，使各种凡夫承受业力束缚的痛苦。无明的熏习意义也有两种区别：一是根本熏，成就业识的意义；二是见爱熏，成就分别事识的意义。 为什么说熏习清净之法不会断绝呢？这是说用真如去熏习无明。因为熏习的因缘力量，使妄念心厌恶生死的痛苦，追求涅槃（Nirvana，解脱）的快乐。因为这种妄心的厌恶和追求的因缘，又反过来熏习真如。因为这种熏习，就自信自身具有真如法，本性清净，知道一切境界都只是心的虚妄变动，毕竟不存在。因为能够这样如实地知道，所以修习远离之法，生起种种随顺修行的行为，没有分别，没有取着。经过无量阿僧祇劫（Asankhya kalpas，极长的时间单位）的惯习力量，无明就会灭除。无明灭除，心相就不再生起。心相不再生起，境界相就灭除。像这样，一切染污的因、染污的缘以及染污的果，心相都灭除，就叫做得到涅槃，成就种种自在的业用。 妄心的熏习意义有两种区别：一是分别事识的熏习，使一切凡夫和二乘（声闻和缘觉）厌恶生死的痛苦，随各自的能力趋向无上道（Anuttara-samyak-sambodhi，无上正等正觉）。二是意（Manas，意识）的熏习，使各种菩萨发起勇猛之心，迅速趋入无住涅槃（Non-abiding Nirvana）。真如（Tathata，事物的真实本性）...