English
English version: Chapter. Saying that the nature has no awareness means that in emptiness, there is not only no ‘consciousness’ (识, shí), but also no initial awakening. To realize the principle of ‘no awareness’ is the wisdom of initial awakening, so ‘awakening’ (觉, jué) is indeed ‘awakening’. Saying ‘knowing no awareness’ refers back to the previous ‘initial awakening’ (始觉, shǐ jué). When ‘initial awakening’ is complete, the eight consciousnesses (八识, bāshì) no longer arise. Following awakening, there is no awareness, and thus no consciousnesses arise. Following awakening, one ultimately returns to the source of the mind. Therefore, it is said that the various consciousnesses are integrated. Why is this so? The following explanation contains two aspects: first, clarifying the fulfillment of the ‘cause’ (因, yīn); second, revealing the completeness of the ‘result’ (果, guǒ). ‘Vajra Wisdom Ground’ (金刚智地, Jīngāng Zhì Dì) refers to the position of Equal Enlightenment (等觉, děng jué), where the ‘cause’ of ‘initial awakening’ is fulfilled. The definition of ‘Vajra Samadhi’ (金刚喻定, Jīngāng Yù Dìng) is as previously stated. Now, from the perspective of the ‘cause’ of awakening, it is called ‘Vajra Wisdom’. ‘Path of Liberation Severed’ (解脱道断, Jiětuō Dào Duàn) refers to the fulfillment of the cause of non-arising. However, this ‘severance’ has two meanings: if it is directed towards the innate ground of ignorance (无明住地, wúmíng zhùdì), then the ‘Vajra Mind’ (金刚心, Jīngāng Xīn) is the ‘path of immediate consequence’ (无间道, wújiàn dào), and the initial mind of Wonderful Enlightenment (妙觉, miào jué) is the ‘path of liberation’ (解脱道, jiětuō dào). During the ‘path of immediate consequence’, it exists simultaneously with ignorance; only when the ‘path of liberation’ arises can ignorance be truly severed. If it is directed towards the seeds of discursive thoughts of the various consciousnesses, then the preceding thought is the ‘path of immediate consequence’, arising and ceasing simultaneously with those seeds. The final thought of Vajra Samadhi is the ‘path of liberation’, truly severing the seeds. Now, from the perspective of severing the seeds, it is said that ‘the Vajra Path of Liberation is severed’. At this time, the ‘resultant consciousness’ (异熟识, yìshúshì) still exists because it is produced by the seeds of the preceding thought. The cause and effect of arising are not simultaneous. After this, the ‘resultant consciousness’ no longer arises because all seeds have been severed at this time. Therefore, it is known that the statement ‘the Path of Liberation is severed’ is precisely the ‘cause’ of the non-arising of the various consciousnesses. Next, the ‘result’ is revealed. This contains two aspects: first, clarifying the completeness of awakening; second, revealing the non-arising of ‘consciousness’. Initially, it is said that ‘severance has entered the Ground of Non-Abiding’ (无住地, wúzhùdì), which means that after the Vajra Liberation severs the seeds, one enters the Wonderful Enlightenment's Ground of Non-Abiding. Outside the two truths (二谛, èrdì), it exists alone in the state of non-duality, so it is called ‘non-abiding’. The mind of ‘non-abiding’ simultaneously extinguishes the two truths, so there is no difference between leaving the mundane and entering the truth. Since there is no entering or leaving, it does not exist in emptiness or existence, so it is said that ‘the mind is nowhere’ (心处无在, xīn chù wú zài). The place of ‘nowhere’ is only the one mind. The essence of the one mind is originally tranquil, so it is called the ‘ground of definite nature’ (决定性地, juédìngxìng dì). When the one mind manifests, the eight consciousnesses are all transformed. Therefore, at this time, the four wisdoms (四智, sìzhì) are complete. The reason for this is that this one mind departs from darkness and achieves light. The light is clear, pure, and illuminates without shadow, so it is said that its ground is pure, like pure crystal. --------------------------------------------------------------------------------
Chinese
显大圆镜智之义。即此一心远离二边通达自他平等无二故言性常平等。如彼大地。是显平等性智之义。如是一心无所观故于诸法门无不观察。故言觉妙观察。如慧日光。是明妙观察智之义。如是一心无所作故于利他事无所不作。故言利成得本如大法雨。雨润万物令成果实。此智亦尔。利他事成令得本觉。是明成所作智之义。四智既圆是始觉满也。入是智者已下次显诸识不生。得是四智正是妙觉之位。故言是入佛智地。是时既归一心之源。八识诸浪不更起动故。入智地者诸识不生也。上来二分演始觉竟。 经曰。无住菩萨言如来所说一觉圣力四弘智地即一切生本根觉利何以故一切众生即此身中本来满足。 论曰。此下第二演本觉义。于中有二。一者正明。二者遣着。初中亦二。先明本觉无二之理。后示除障入证之门。初中亦二。先问后答。问中言一觉圣力四弘智地者。领次前说四智之义。始觉圆满即同本觉。本始无二故名一觉。无所不为故言圣力。一觉之内俱四大智持诸功德。故言智地。如是四智同一心量皆无不周。故名弘智。如是一觉即是法身。法身即是众生本觉。故言即一切生本根觉利。本来具有无量性德熏众生心作二种业。故名本利。由是本觉无二义故无一众生出法身外。故言即此身中本来满足。 现代汉语译本 阐释大圆镜智的含义。即是说，这一心远离二边，通达自他平等无二的境界，所以说自性常恒平等，如同大地一般。这是阐释平等性智的含义。像这样的一心，因为没有执著的观察，所以对于一切法门没有不观察的，所以说觉悟微妙的观察，如同慧日的光芒。这是阐释妙观察智的含义。像这样的一心，因为没有造作，所以对于利益他人的事情没有不做的，所以说利益成就，获得根本，如同大法降雨，雨水滋润万物，使之结成果实。这种智慧也是如此，利益他人的事情成就，使人获得根本的觉悟。这是阐释成所作智的含义。四智圆满，就是始觉圆满。进入这种智慧的人，下面阐释各种识不再产生。获得这四种智慧，正是妙觉的地位，所以说是进入佛的智慧之地。这个时候既然归于一心的源头，八识的波浪不再兴起，所以进入智地的人，各种识不再产生。以上两部分阐释了始觉。 经文说：‘无住菩萨说，如来所说的一觉圣力、四弘智地，就是一切众生根本的觉悟和利益。为什么呢？因为一切众生就在这身中本来就具足。’ 论中说：‘下面第二部分阐释本觉的含义。其中分为两部分：一是正面阐明，二是遣除执著。在第一部分中也分为两部分：先阐明本觉无二的道理，后展示去除障碍进入证悟之门。在第一部分中也分为两部分：先提问后回答。提问中说的一觉圣力、四弘智地，是领会前面所说的四智的含义。始觉圆满就等同于本觉，本觉和始觉没有差别，所以称为一觉。无所不能，所以说是圣力。一觉之内具备四大智慧，持有各种功德，所以说是智地。像这样的四智，同一个心量，没有不周遍的，所以称为弘智。像这样的一觉就是法身（Dharmakāya），法身就是众生的本觉，所以说就是一切众生根本的觉悟和利益。本来具有无量的自性功德，熏习众生的心，产生两种作用，所以称为本利。由于本觉无二的含义，所以没有一个众生超出法身之外，所以说就在这身中本来就具足。’
English
English version It elucidates the meaning of the Great Perfect Mirror Wisdom (Ādarśa-jñāna). That is, this one mind is far from the two extremes, and it penetrates the equality and non-duality of self and others, so it is said that the nature is always equal, like the great earth. This elucidates the meaning of the Wisdom of Equality (Samatā-jñāna). Such a mind, because it has no attached observation, observes all Dharma doors without exception, so it is said that the awakening is subtle observation, like the light of the sun of wisdom. This elucidates the meaning of the Wonderful Observing Wisdom (Pratyavekṣaṇā-jñāna). Such a mind, because it does not act, does everything to benefit others, so it is said that the benefit is achieved and the root is obtained, like the great Dharma rain, which moistens all things and causes them to bear fruit. This wisdom is also like this, the benefit of others is achieved, so that people can obtain the fundamental awakening. This elucidates the meaning of the Wisdom of Accomplishing Actions (Kṛtyānuṣṭhāna-jñāna). The perfection of the four wisdoms is the perfection of the initial awakening. Those who enter this wisdom, the following explains that the various consciousnesses are no longer produced. Obtaining these four wisdoms is precisely the position of Wonderful Enlightenment (Samyak-saṃbodhi), so it is said to enter the land of Buddha's wisdom. At this time, since it returns to the source of one mind, the waves of the eight consciousnesses no longer rise, so those who enter the land of wisdom, the various consciousnesses are not produced. The above two parts explain the initial awakening. The sutra says: 'The Bodhisattva Wu Zhu (Anupalabdhi) said, the One Awakening Holy Power and the Four Great Wisdom Lands spoken by the Tathagata (Tathāgata) are the fundamental awakening and benefit of all beings. Why? Because all beings are originally complete in this body.' The treatise says: 'The second part below explains the meaning of Original Awakening (Prakṛti-prabhāsvara-citta). It is divided into two parts: one is to clarify directly, and the other is to dispel attachments. The first part is also divided into two parts: first, clarify the principle of the non-duality of Original Awakening, and then show the way to remove obstacles and enter enlightenment. The first part is also divided into two parts: first ask and then answer. The One Awakening Holy Power and the Four Great Wisdom Lands mentioned in the question are to understand the meaning of the four wisdoms mentioned earlier. The perfection of the initial awakening is equal to the Original Awakening, and there is no difference between the Original Awakening and the initial awakening, so it is called One Awakening. It is omnipotent, so it is called Holy Power. Within the One Awakening, there are four great wisdoms, which hold all kinds of merits, so it is called the Land of Wisdom. Such four wisdoms, with the same mind, are all-pervasive, so they are called Great Wisdom. Such an awakening is the Dharmakāya, and the Dharmakāya is the Original Awakening of sentient beings, so it is said to be the fundamental awakening and benefit of all beings. It originally has immeasurable self-nature merits, which permeate the minds of sentient beings and produce two kinds of functions, so it is called Original Benefit. Because of the meaning of the non-duality of Original Awakening, no sentient being is beyond the Dharmakāya, so it is said to be originally complete in this body.' --------------------------------------------------------------------------------
Chinese
经曰。佛言如是何以故一切众生本来无漏诸善利本今有欲刺为未降伏。 论曰。是答述许所问。明本觉中无量性德不为三漏之所染动。故言本来无漏。以此为本生诸善利。故言诸善利本。虽有本觉而由客尘欲刺所覆故。今未得自本觉耳。 经曰。无住菩萨言若有众生未得本利犹有采集云何降伏难伏佛言若集若独行分别及与染回神住空窟降伏难调伏解脱魔所缚超然露地坐识阴槃涅槃。 论曰。此下第二示其除障入证之门。于中有二。先问后答。问中言采集者。明三有欲取生死果故言采。此诸烦恼与心相应故言集。从无始来现行不绝故言难伏。治道方生其力微劣。云何能伏。如是疑也。答中有三。先出所伏。次明能伏。后显降伏所得胜利。若集若独行者。众生心行粗细不定。或时烦恼相应故集。或时离惑心行故独。离烦恼时犹有法执分别。烦恼俱时即为烦恼所染。故言分别及与染也。次明能伏。谓。依佛经回其心神。遣人法相住二空理。故言回神住空窟。此心方起而顺道理。故有胜能。彼惑无始而逆道理故不能敌。故言降伏难调伏。是明地前伏除二障。由是伏道入断道位。渐拔种子乃至永尽。永尽之时远离四魔。故言解脱魔所缚。次明降伏所得胜利。胜利有二。谓菩提果及与果果。菩提果者。超 现代汉语译本： 经文说：佛说‘正是这样。’为什么呢？因为一切众生本来就没有烦恼，具有各种善的利益的根本，现在因为有欲望的刺，所以还没有被降伏。 论中说：这是回答并赞同所提出的问题。说明本觉中具有无量的自性功德，不会被三种烦恼（三漏）所染污动摇。所以说‘本来无漏’。以这个为根本产生各种善的利益，所以说‘诸善利本’。虽然有本觉，但是由于客尘和欲望的刺所覆盖，所以现在还没有得到自身的本觉。 经文说：无住菩萨问：‘如果有的众生还没有得到根本的利益，仍然在积聚烦恼，那么如何降伏这些难以降伏的烦恼呢？’佛说：‘无论是集体活动还是独自行动，都要分辨清楚，并且远离染污，收回心神，安住在空性的洞穴中，这样就能降伏难以调伏的烦恼，解脱被魔所束缚的状态，超然地坐在空旷的地上，证悟识阴的寂灭，达到涅槃。’ 论中说：下面第二部分说明了去除障碍进入证悟之门。其中分为两部分：先提问，后回答。提问中说‘采集’，说明众生因为贪求三有的欲望，所以采摘生死的果实，所以说‘采’。这些烦恼与心相应，所以说‘集’。从无始以来，烦恼的现行没有断绝，所以说‘难伏’。对治烦恼的方法刚刚产生，力量微弱，怎么能够降伏呢？这是疑问。回答分为三部分：先指出所要降伏的对象，其次说明能够降伏的方法，最后显示降伏后所获得的胜利。‘若集若独行者’，众生的心行有粗有细，不确定。有时与烦恼相应，所以是‘集’；有时离开迷惑，心行清净，所以是‘独’。离开烦恼时，仍然有法执分别。与烦恼在一起时，就被烦恼所染污。所以说‘分别及与染’。其次说明能够降伏的方法，就是依靠佛经，收回心神，去除人法二相，安住在二空的道理中，所以说‘回神住空窟’。这样，心才开始顺应道理，所以有殊胜的能力。那些迷惑从无始以来就违背道理，所以不能对抗。所以说‘降伏难调伏’。这是说明在菩萨地之前，伏除二障。由此，从伏道进入断道位，逐渐拔除烦恼的种子，直到永远断尽。永远断尽之时，远离四魔（四种魔障），所以说‘解脱魔所缚’。其次说明降伏后所获得的胜利。胜利有两种，就是菩提果和果果。菩提果就是超