English
English version Sutra: 'The nature is fundamentally determined, and the root of the determined nature has no location.' (性本决定: The essence of nature is determined; 决定性根无有处所: The root of the determined nature has no fixed location.) The Bodhisattva Non-Abiding said: 'Awareness is also like this, having no location.' (觉: Awakened wisdom.) The Buddha said: 'It is so. Because awareness has no location, it is pure. Purity has no object of awareness. Because it has no location, it is pure. Purity has no form.' Treatise: The following three sections explain the non-difference aspect. The first two sections explain that awareness and object have the same aspect. The last question and answer reveal that awareness and consciousness have the same aspect. The first section explains that the object is the same as awareness. It means that all illusory objects are originally non-existent. Since they do not exist, how can there be an aspect of emptiness? Since it is neither existent nor empty, how can there be non-emptiness? Therefore, it is said that it is neither an aspect of emptiness nor an aspect of non-emptiness. In this regard, it is not different from awareness. In the answer, 'the nature is fundamentally determined' means that it is originally non-existent, so it is not an aspect of emptiness. 'Having no location' means that it is neither existent nor empty, so it is not non-emptiness. The latter question and answer explain that awareness is the same as the object. 'Awareness is also like this' means that awareness also arises from conditions and its fundamental nature is empty. In the answer, 'pure without awareness' means that the principle of the emptiness of awareness is free from all aspects, so it is called purity. Since the nature of awareness is empty, there is no awareness in emptiness, just as there is no form in the emptiness of form. The former explains that the object is the same as awareness because the meaning of the object being neither empty nor non-empty is the same as the former awareness being neither empty nor non-empty. The latter explains that awareness is the same as the object because the principle of the emptiness and non-appearance of awareness is the same as the meaning of the emptiness and non-appearance of the object. These two texts are different and should be understood as such. Sutra: The Bodhisattva Non-Abiding said: 'The mind-eye-consciousness is also like this, inconceivable.' (心眼识: Here, it refers to the seeds of eye-consciousness in the deep consciousness and the eye-consciousness arising from these seeds.) The Buddha said: 'The mind-eye-consciousness is also like this, inconceivable. Why? Because form has no location, it is pure and nameless, and does not enter within; the eye has no location, it is pure and without seeing, and does not go out; the mind has no location, it is pure and unsurpassed, and has no origin; consciousness has no location, it is pure and without movement, and has no conditioned distinctions, and their nature is all empty and still.' Treatise: This third section explains that consciousness is the same as awareness. 'Mind-eye-consciousness' refers to the mind in which the seeds of eye-consciousness are accumulated and the eye-consciousness arising from these seeds. These two are briefly mentioned to indicate their empty nature. The following explains the emptiness of eye-consciousness based on the four conditions. 'Form has no location' means that the nature of form is inherently empty. 'Pure and nameless' means that there is no form in emptiness. 'Does not enter within' means that it does not make a boundary with the eye-root. This explains that the object-condition is empty. --------------------------------------------------------------------------------
Chinese
眼无处所清净无见者。眼性空中无眼根故。不出于外者。无能行于色境界故。是明增上缘空也。心无处所清净无上者。种子空中无种子故。四缘之内为上首故。无有起处者。无亲起识之处所故。是明因缘空也。识无处所清净无动者。既无三缘眼识不起故。无有缘别者。以无缘色了别识故。是明等无间缘及眼识空。缘者前灭之缘。别者后生了别。此二皆空故言无有。如是四缘及识皆空故。总结言性皆空寂。如说眼识四缘皆空乃至意识应如是说。谓法无处所清净无名不入于内。意无处所清净无见不出于外。心无处所清净无上无有起处。识无处所清净无动无有缘别性皆空寂。此中意者是第七识。此中心者是第八识。是明八识。皆悉空寂所以同于一切觉空也。 经曰。性无有觉觉则为觉善男子觉知无觉诸识则入何以故金刚智地解脱道断断已入无住地无有出入心处无在决定性地其地清净如净琉璃性常平等如彼大地觉妙观察如慧日光利成得本如大法雨入是智者是入佛智地入智地者诸识不生。 论曰。是第二明诸识不生。欲明本随无明诸识生起。今随始觉还归心源。归心源时诸识不起。识不起故始觉圆满。于中有二。略标广释。标中亦二。初言性无有觉觉即为觉者。是标始觉圆满章。觉知无觉诸识则入者。是标诸识不生 现代汉语译本 眼无处所，清净无见者。眼睛的自性本空，因为没有眼根的缘故。‘不出于外’，是因为没有能力去作用于色尘境界的缘故。这说明增上缘是空性的。 心无处所，清净无上者。种子是空性的，因为没有种子的缘故。在四缘之中，因缘是首要的。‘无有起处’，是因为没有亲近生起识的处所的缘故。这说明因缘是空性的。 识无处所，清净无动者。既然没有三缘，眼识就不会生起。‘无有缘别’，是因为没有缘色尘而了别的识的缘故。这说明等无间缘以及眼识是空性的。‘缘’指的是前灭之缘，‘别’指的是后生之了别。这二者都是空性的，所以说‘无有’。像这样，四缘以及识都是空性的，所以总结说自性皆是空寂。 就像说眼识的四缘皆是空性，乃至意识也应该这样说。也就是说，法无处所，清净无名，不入于内。意无处所，清净无见，不出于外。心无处所，清净无上，无有起处。识无处所，清净无动，无有缘别，自性皆空寂。这里说的‘意’指的是第七识（末那识，Manas）。这里说的‘心’指的是第八识（阿赖耶识，Alaya）。这说明八识（眼识，耳识，鼻识，舌识，身识，意识，末那识，阿赖耶识）都是空寂的，所以与一切觉空相同。 经文说：‘自性没有觉，觉就是觉。善男子，觉知无觉，诸识就融入了。为什么呢？金刚智地（Vajra-jnana-bhumi）解脱道断灭，断灭后进入无住地（Anupadhi-sesa-nirvana），没有出入，心处不在，决定性地（Niyata-gotraka-bhumi），此地清净如净琉璃，自性常恒平等如大地，觉妙观察如慧日光，利益成就根本如大法雨，进入这种智慧的人，就是进入了佛智地（Buddha-jnana-bhumi），进入智地，诸识就不生起。’ 论中说：这是第二点，说明诸识不生。想要说明本觉随顺无明，诸识生起。现在随顺始觉，还归心源。归于心源的时候，诸识不起。识不起，所以始觉圆满。其中有两点：略标和广释。标中也有两点。首先说‘自性没有觉，觉就是觉’，这是标示始觉圆满的章节。‘觉知无觉，诸识就融入’，这是标示诸识不生。
English
English version The eye has no location, it is pure and without seeing. The nature of the eye is empty, because there is no eye-organ. 'Not going out' means it has no ability to act on the realm of form. This explains that the Adhipati-pratyaya (增上缘, dominant condition) is empty. The mind has no location, it is pure and supreme. The seed is empty, because there is no seed. Among the four conditions, the Hetu-pratyaya (因缘, causal condition) is the most important. 'Having no place of arising' means there is no place to closely arise consciousness. This explains that the causal condition is empty. Consciousness has no location, it is pure and unmoving. Since there are no three conditions, eye-consciousness does not arise. 'Having no distinction of object' means there is no consciousness that distinguishes objects because of the absence of conditions. This explains that the Samanantara-pratyaya (等无间缘, immediately contiguous condition) and eye-consciousness are empty. 'Condition' refers to the condition of previous cessation, and 'distinction' refers to the subsequent arising of distinction. Since both are empty, it is said 'having none'. Thus, all four conditions and consciousness are empty, so it is concluded that their nature is empty and still. Just as it is said that the four conditions of eye-consciousness are all empty, so too should it be said of consciousness. That is, the Dharma has no location, it is pure and without name, not entering within. The mind has no location, it is pure and without seeing, not going out. The heart has no location, it is pure and supreme, having no place of arising. Consciousness has no location, it is pure and unmoving, having no distinction of object, and its nature is empty and still. Here, 'mind' refers to the seventh consciousness (Manas, 末那识). Here, 'heart' refers to the eighth consciousness (Alaya, 阿赖耶识). This explains that all eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas, Alaya) are empty and still, so they are the same as all awakened emptiness. The sutra says: 'The nature has no awareness, awareness is awareness. Good son, knowing no awareness, all consciousnesses enter. Why? The Vajra-jnana-bhumi (金刚智地, Diamond Wisdom Ground) of the path of liberation is cut off, and having cut off, it enters the Anupadhi-sesa-nirvana (无住地, Non-abiding Nirvana), there is no coming or going, the place of the mind is not there, the Niyata-gotraka-bhumi (决定性地, Ground of Determined Nature), this ground is pure like pure crystal, its nature is always equal like the great earth, the wonderful observation of awareness is like the sunlight of wisdom, the benefit and accomplishment of the root is like the great rain of Dharma, one who enters this wisdom enters the Buddha-jnana-bhumi (佛智地, Buddha Wisdom Ground), entering the wisdom ground, all consciousnesses do not arise.' The treatise says: This is the second point, explaining that all consciousnesses do not arise. It wants to explain that the original awareness follows ignorance, and all consciousnesses arise. Now, following the initial awareness, it returns to the source of the mind. When returning to the source of the mind, all consciousnesses do not arise. Because consciousness does not arise, the initial awareness is complete. There are two points in it: brief indication and detailed explanation. There are also two points in the indication. First, saying 'The nature has no awareness, awareness is awareness' indicates the chapter on the completeness of initial awareness. 'Knowing no awareness, all consciousnesses enter' indicates that all consciousnesses do not arise. --------------------------------------------------------------------------------
Chinese
章。言性无有觉者。谓空性中非但无识亦无始觉。觉知无觉之理则为始觉之智故言觉则为觉。言觉知无觉者。牒前始觉。始觉圆时八识不起。随觉无觉无诸识故。随觉究竟归心源故。故言诸识则入。何以故下释中有二。先明因满。后显果圆。金刚智地者。谓等觉位始觉因满。金刚喻定义如前说。今约觉因名金刚智。解脱道断者。不生因满。然此中断有其二义。若对生得无明住地。即金刚心为无间道。妙觉初心为解脱道。无间道时与无明俱。解脱道起方能正断。若对诸识戏论种子。则其前心为无间道。与彼种子俱起俱灭。最后一念金刚喻定是解脱道。正断种子。今约断其种子义门故言金刚解脱道断。此时现有异熟识者。由其前念种子所生。生起因果不同时故。此后异熟不更生者。此时已断一切种故。故知此言解脱道断正是诸识不生之因。次显其果。于中有二。先明觉圆满。后显识不生。初中言断已入无住地者。金刚解脱断种子已即入妙觉无住之地。二谛之外独在无二故言无住。无住之心双泯二谛故无出俗入真之异。既无出入不在空有故言心处无在。无在之处唯是一心。一心之体本来寂静故言决定性地。一心显时八识皆转。故于是时四智圆满。所以然者。即此一心离闇成明。明白清净无影不照故言其地清净。如净琉璃。是 现代汉语译本： 章。说性体本无觉知，意为空性之中，不仅没有‘识’，也没有最初的觉悟。觉知到‘无觉’的道理，就是最初觉悟的智慧，所以说‘觉’就是‘觉’。说‘觉知无觉’，是呼应前面的‘始觉’。当‘始觉’圆满时，八识不再生起。随着觉悟而无觉，也就没有各种‘识’的产生。随着觉悟最终回归到心源。所以说各种‘识’就融入其中了。为什么呢？下面解释其中包含两层含义：首先说明‘因’的圆满，然后彰显‘果’的圆满。‘金刚智地’，指的是等觉菩萨的地位，此时‘始觉’的‘因’已经圆满。‘金刚喻定’的定义如前所述。现在从觉悟之‘因’的角度，称之为‘金刚智’。‘解脱道断’，指的是不再产生‘因’的圆满。然而，这里的‘断’有两层含义：如果针对生来就有的无明住地，那么‘金刚心’就是‘无间道’，妙觉的初心就是‘解脱道’。在‘无间道’的时候，与无明同时存在；‘解脱道’生起时，才能真正断除无明。如果针对各种‘识’的戏论种子，那么前一念心就是‘无间道’，与那些种子同时生起同时灭亡。最后一念的金刚喻定就是‘解脱道’，真正断除种子。现在从断除种子的意义上来说，所以说‘金刚解脱道断’。此时仍然存在‘异熟识’，是因为前一念种子所生。生起的原因和结果不同时。此后‘异熟识’不再产生，是因为此时已经断除了一切种子。所以说，这里的‘解脱道断’，正是各种‘识’不再产生的‘因’。接下来彰显它的‘果’。其中包含两层含义：首先说明觉悟的圆满，然后彰显‘识’不再产生。最初说‘断已入无住地’，指的是金刚解脱断除种子后，就进入妙觉的无住之地。在二谛之外，独自存在于无二的境界，所以说是‘无住’。‘无住’之心，同时泯灭二谛，所以没有出世俗进入真理的区别。既然没有出入，就不存在于空和有，所以说‘心处无在’。‘无在’之处，唯有一心。一心的本体，本来就是寂静的，所以说是‘决定性地’。一心显现时，八识都转变。所以在这个时候，四智圆满。之所以这样，是因为这一心脱离黑暗，成就光明。光明明白清净，没有阴影不照耀，所以说它的境地清净，如同纯净的琉璃。