English
English version: Here, 'fundamental karma non-corresponding defilements' refer to the three types of defilements that reside at the level of the eighth consciousness (Alaya-vijnana, storehouse consciousness). These three subtle arising and ceasing phenomena are driven by the wind of ignorance, hence it is said, 'When the cause ceases, the non-corresponding mind ceases.' The three coarse arising and ceasing phenomena are driven by the wind of the objective realm, hence it is said, 'When the condition ceases, the corresponding mind ceases.' The detailed reasoning behind this can be found in the related commentaries. Now, the sutra speaks of 'thousands of thoughts' as encompassing all subtle discriminations of non-corresponding defilements, and 'myriad of considerations' as encompassing all coarse discriminations of corresponding defiled minds. Both of these are manifestations of moving thoughts, hence they are said to be phenomena of arising and ceasing. The sutra says: 'Bodhisattvas observe the self-sufficient nature of the fundamental essence, thousands of thoughts and myriad of considerations do not benefit the principle, but merely cause disturbance and lose the original mind-king.' The treatise says: The following will be extensively elaborated. There are three points: first, to reveal the completeness of the principle through the phenomena of arising and ceasing; second, to clarify the deficiencies of defilement through the completeness of the principle; and third, to discern the benefits of conforming to the principle, eliminating defilement, removing moving thoughts, and moving towards tranquility. First, the sutra speaks of 'Bodhisattvas' as a term to address those Bodhisattvas seeking liberation. 'Observe the fundamental essence' refers to the Buddha observing the nature of the original enlightenment Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas). 'Self-sufficient in principle' refers to the observed original enlightenment Tathagatagarbha principle possessing immeasurable inherent merits. As the Awakening of Faith treatise says: 'Furthermore, the aspect of Suchness (Tathata, Suchness) itself, from the beginning, inherently possesses all complete merits. The so-called self possesses the meaning of great wisdom and light, the meaning of universally illuminating the Dharma realm, the meaning of truly knowing, the meaning of self-nature pure mind, the meaning of permanence, bliss, self, and purity, the meaning of coolness, immutability, and freedom, possessing such merits exceeding the sands of the Ganges, not separate, not continuous, not different, inconceivable Buddha-dharmas, even to the point of being complete and lacking nothing, therefore it is called the Tathagatagarbha, also called the Dharmakaya of the Tathagata.' Now, the sutra speaks of 'self-sufficient in principle' as a general display of the completeness of these merits. The first paragraph ends. Next, it clarifies the faults of arising and ceasing moving thoughts, wherein it generally explains that it is unbeneficial and harmful. Just as that treatise extensively explains this meaning, saying: 'Question: Above it was said that the nature of Suchness is equal and devoid of all appearances, why then is it said that the nature possesses such various merits?' 'Answer: Although it actually possesses the meaning of these merits...' --------------------------------------------------------------------------------
Chinese
。而无差别之相。等同一味唯一真如。此义云何。以无分别离分别相。是故无二。复以何义得说差别。以依业识生灭相示。此云何示。以一切法本来唯心实无相念。而有妄心不觉起念。见诸境界故说无明。心性不起即是大智慧光明义故。若心起见即有不见之相。心性离见即是遍照法界义故。若心有动非真识知。无有自性非常非乐非我非净。乃至具足过恒沙等妄染之义。对此义故心性无动即有过恒沙等诸净功德相义示现。若心有起更见前法可念者。即有所少。如是净法无量功德即是一心更无所念。是故满足名为法身如来之藏。今此经言徒为动乱者。以心有动非真识知。无有自性。非常乐我净等故言动也。以心起见即有不见之相等。故言乱也。失本心王者。无量功德即是一心。一心为主故名心王。生灭动乱违此心王不得还归故言失也。 经曰。若无思虑即无生灭如实不起诸识安寂流注不生得五法净是谓大乘。 论曰。此下第三顺理灭染去动就寂。于中有二。正显重成。此即正显去动就寂。若无思虑者。始从初地乃至佛地。渐顺一心平等法界。永无一切思虑分别故。即无生灭者。由前思虑有生灭相。今无思虑永无分别。二种生灭究竟离故。从此已去顺理不动。穷未来际不复还动。故言如实不起。二种生灭究竟息 现代汉语译本：而没有差别的表象，等同于唯一的真如（Tathata，如实）。这是什么意思呢？因为没有分别，远离分别的表象，所以是无二的。又根据什么意义来说差别呢？根据依附于业识（Karma-vijnana，行为的认知）的生灭表象来显示。这是如何显示的呢？因为一切法（Dharma，宇宙的真理或法则）本来只是心，实际上没有表象和念头。然而有虚妄的心，不觉悟而生起念头，看见各种境界，所以说是无明（Avidya，无知）。心性不生起就是大智慧光明的意思。如果心生起见解，就会有看不见的表象。心性远离见解，就是遍照法界（Dharmadhatu，宇宙的领域）的意思。如果心有动摇，就不是真正的识知，没有自性，不是恒常的、快乐的、自我的、清净的，乃至具足超过恒河沙数般的虚妄染污的意义。针对这个意义，心性没有动摇，就具有超过恒河沙数般的各种清净功德的表象显现。如果心有生起，更看见前面的法可以忆念，就会有所缺少。这样，清净的法和无量的功德就是一心，不再有任何念头，所以圆满，称为法身（Dharmakaya，佛的身体）如来之藏（Tathagatagarbha，如来藏）。现在这部经说‘徒为动乱’，是因为心有动摇，不是真正的识知，没有自性，不是恒常、快乐、自我、清净等等，所以说是动。因为心生起见解，就会有看不见的表象等等，所以说是乱。失去本心王者，无量的功德就是一心，一心为主，所以名叫心王。生灭动乱违背这个心王，不能返回归依，所以说是失去。 经文说：‘如果没有思虑，就没有生灭，如实不生起各种识，安稳寂静地流注，不生起，得到五法清净，这叫做大乘（Mahayana，伟大的载具）。’ 论中说：‘下面第三部分是顺应道理，灭除染污，去除动摇，归于寂静。其中有两部分：正面显示和重复成就。这即是正面显示去除动摇，归于寂静。如果没有思虑，从初地（Bhumis，菩萨的阶段）乃至佛地（Buddha-bhumi，佛的境界），逐渐顺应一心平等法界，永远没有一切思虑分别，所以没有生灭。’因为之前的思虑有生灭的表象，现在没有思虑，永远没有分别，两种生灭究竟远离。从这里开始，顺应道理不动摇，穷尽未来际不再返回动摇，所以说如实不生起，两种生灭究竟止息。
English
English version: And there is no differentiated appearance, equal to the one and only True Thusness (Tathata). What does this mean? Because there is no discrimination, and it is apart from the appearance of discrimination, therefore it is non-dual. Furthermore, in what sense can differences be spoken of? It is shown according to the appearances of arising and ceasing that rely on Karma-vijnana (action-consciousness). How is this shown? Because all Dharmas (teachings, truths) are originally only mind, and in reality, there are no appearances or thoughts. However, there is a deluded mind that, without awareness, gives rise to thoughts and sees various realms, therefore it is said to be ignorance (Avidya). The nature of mind not arising is the meaning of great wisdom and light. If the mind gives rise to views, then there will be the appearance of not seeing. The nature of mind being apart from views is the meaning of universally illuminating the Dharmadhatu (realm of reality). If the mind has movement, it is not true knowing, without self-nature, not permanent, not joyful, not self, not pure, and even possesses the meaning of delusions and defilements like the sands of the Ganges. In contrast to this meaning, the nature of mind without movement has the appearance of various pure merits like the sands of the Ganges manifested. If the mind has arising and further sees that the preceding Dharma can be remembered, then something will be lacking. Thus, pure Dharma and immeasurable merits are one mind, with no further thoughts, therefore it is complete and called the Dharmakaya (body of truth), the Tathagatagarbha (womb of the Thus Come One). Now, this sutra says 'merely for agitation and disturbance' because the mind has movement, it is not true knowing, without self-nature, not permanent, joyful, self, pure, etc., therefore it is said to be movement. Because the mind gives rise to views, there will be the appearance of not seeing, etc., therefore it is said to be disturbance. Losing the King of the Original Mind means that immeasurable merits are one mind, and one mind is the master, therefore it is called the King of Mind. Arising, ceasing, movement, and disturbance contradict this King of Mind and cannot return to rely on it, therefore it is said to be lost. The sutra says: 'If there is no thought, then there is no arising and ceasing, the various consciousnesses do not arise in reality, the flow is peaceful and still, there is no arising, and the five Dharmas are obtained in purity, this is called Mahayana (Great Vehicle).' The treatise says: 'The third part below accords with reason, extinguishes defilements, removes movement, and returns to stillness. There are two parts within it: directly revealing and repeatedly accomplishing. This is the direct revelation of removing movement and returning to stillness. If there is no thought, from the initial Bhumis (stages of a Bodhisattva) to the Buddha-bhumi (stage of Buddhahood), gradually according with the one mind and the equal Dharmadhatu, there will never be any thoughts or discriminations, therefore there is no arising and ceasing.' Because the previous thoughts had the appearance of arising and ceasing, now there are no thoughts, and there is never any discrimination, the two kinds of arising and ceasing are ultimately separated. From here on, according with reason, there is no movement, exhausting the future, there is no returning to movement, therefore it is said that in reality, there is no arising, and the two kinds of arising and ceasing are ultimately ceased. --------------------------------------------------------------------------------
Chinese
时。八种识动皆得归静。六染流注永灭不起。故言诸识安寂流注不生。流注不生故法界圆显。诸识安寂故四智满成。故言得五法净。运载之功莫过于此故。总结言是谓大乘。正明去动就寂文竟。 经曰。菩萨入五法净心即无妄若无有妄即入如来自觉圣智之地入智地者善知一切从本不生知本不生即无妄想。 论曰。此是重显。即有三句。初言入五法净心即无妄者。归心源时即无妄念之不觉故。第二言若无有妄即入如来自觉圣智之地者。不觉尽时即入始觉圆智之地故。是对不觉显始觉满也。第三入智地者善知一切从本不生知本不生即无妄想者。始觉满时能知不觉四相动念本来不生。即知本来无妄想故。是显始觉不异本觉也。如起信论云。一切众生不名为觉。以从本来念念相续未曾离念故说无始无明。若得无念者。即知心相生住异灭。以无念等故。而实无有始觉之异。以四相俱时而有皆无自立。本来平等同一觉故。案云。此中言若得无念即知心相生住异灭者。即显经中善知一切也。而实无有始觉之异者。即显经中善知从本不生也。以四相俱时而有皆无自立本来平等同一觉故者。即显经中知本不生即无妄想也。梦中渡河之喻此中应广说也。 经曰。解脱菩萨而白佛言尊者无妄想者应无止息。 论曰。 此下第二问答明无止息。问意言。本无妄想即无所止。所止无故能止亦无。无能止故应无始觉。如是难也。 经曰。佛言菩萨妄本不生无妄可息知心无心无心可止无分无别现识不生无生可止是即无止亦非无止何以故止无止故。 论曰。答意有二。先许无止。后遮无止。许者始觉不异本觉故。遮者始觉非唯是本觉故。许中息与止何异者。妄起动故可息。心驰散故可止。而本无起无驰故无可息可止耳。无分者无相分于见故。无别者无见别于相故。相见既无分别。现识本来不生。去来不生。愚智共知故。约现在明本不生。既无所止不觉之生。即无能止始觉之异。依不异门如是许也。亦非无止者。非无不异之始觉故。止无止故者。能止无生之妄心故。虽生不可得而非徒无生故。非徒无生故不无所止。所以非无能止之觉。如是答也。 经曰。解脱菩萨而白佛言尊者若止无止止即是生何谓无生。 论曰。此下第三问答显无生观。难意云。若有能止之觉。则生能止之观。虽遣不觉之起。还存始觉之生。何谓能证无生观耶。 经曰。佛言菩萨当止是生止已无止亦不住于无止亦不住于无住云何是生。 论曰。答意有二。先与后夺。与者许生在方便观。能止心生故。且如世第一法之时虽止识生不取于 现代汉语译本：接下来是第二个问答，阐明‘无止息’的道理。提问者的意思是说，如果根本没有虚妄的念头，那就没有什么可以停止的。因为没有可以停止的东西，所以能停止的主体也就不存在。如果没有能停止的主体，那么应该就没有始觉（最初的觉悟）了。这是提问者的疑问。 经文回答：佛说：菩萨的虚妄之本本来就不产生，所以没有什么虚妄可以止息。了知真心无心，因为无心，所以没有什么可以停止。没有分别，因为没有相分于见分。没有差别，因为没有见分差别于相分。相分和见分既然没有分别，现识本来就不产生，过去未来都不产生，这是愚者和智者都知道的。这里就现在的情况说明本性不生。既然没有什么可以停止，不觉的产生也就没有了，也就没有能停止不觉的始觉的差异。这是依据不异之门这样肯定的。‘亦非无止者’，并非没有不异于本觉的始觉。‘止无止故者’，因为能止息无生的妄心。虽然生起，但不可得，并非徒劳无生，所以并非没有可以停止的。因此，并非没有能止息的觉悟。这就是佛的回答。 解脱菩萨于是对佛说：‘尊者，如果停止没有停止，那么停止就是生起，那还说什么无生呢？’ 论曰：接下来是第三个问答，阐明无生观。提问者的意思是说，如果存在能停止的觉悟，那么就会产生能停止的观念。即使去除了不觉的生起，仍然存在始觉的生起。那还怎么能证得无生观呢？ 经文回答：佛说：菩萨应当停止这种生起，停止之后就没有停止，也不执着于没有停止，也不执着于没有执着。什么是生起呢？ 论曰：回答的意思有两层。先是肯定，后是否定。肯定的是，允许生起存在于方便观中，因为能停止心的生起。比如在世第一法的时候，虽然停止了识的生起，但不执取于识的生起。