English
English version The meaning of true and false depending on each other. Thirdly, there are four kinds of Dharmas, which distinguish their ability to be defiled, purified, and influenced. In the initial part, there are three points. The first is to enumerate the numbers and briefly explain. The second is to establish and list the chapters starting with '云何以下' (Yun He Yi Xia, meaning 'What follows'). The third is to explain the chapters in detail starting with '所言觉义以下' (Suo Yan Jue Yi Xia, meaning 'The meaning of what is said about awakening'). '言此识有二种义者' (Yan Ci Shi You Er Zhong Yi Zhe, meaning 'Saying that this consciousness has two meanings') is enumerating the numbers. '言能摄能生一切法者' (Yan Neng She Neng Sheng Yi Qie Fa Zhe, meaning 'Saying that it can encompass and generate all Dharmas') is a brief explanation. Because it is the root of Samsara and Nirvana. Therefore, it is called the meaning of encompassing and generating. Listing the chapters starts from '自下' (Zi Xia, meaning 'From below'). '觉者解也' (Jue Zhe Jie Ye, meaning 'Awakening is understanding'), awakening is understanding. It is not understanding through practice, so it is called understanding. This is different from wood and stone. Therefore, the mind is understanding. Moreover, it is relative to ignorance and darkness. Therefore, it is called understanding. '言不觉者此是惑也' (Yan Bu Jue Zhe Ci Shi Huo Ye, meaning 'Saying that non-awakening is delusion'), non-awakening is delusion. Taking ignorance and the seven consciousnesses as non-awakening. Starting from '自下' (Zi Xia, meaning 'From below') is the third part, explaining the chapters in detail. This part has three points. The first is to explain the chapter on awakening. The second is to explain the chapter on non-awakening starting with '所言不觉义以下' (Suo Yan Bu Jue Yi Xia, meaning 'The meaning of what is said about non-awakening'). The third is to distinguish the similarities and differences starting with '复次觉与不觉以下' (Fu Ci Jue Yu Bu Jue Yi Xia, meaning 'Furthermore, distinguishing between awakening and non-awakening'). The reason for distinguishing is that within one entity, there are two opposite meanings of awakening and non-awakening. Therefore, the third part distinguishes the similarities and differences. Moreover, the above three sentences can also be used to explain the content here in detail. '言觉义者' (Yan Jue Yi Zhe, meaning 'Saying the meaning of awakening') explains the non-arising and non-ceasing in the above brief explanation. '不觉义者' (Bu Jue Yi Zhe, meaning 'The meaning of non-awakening') explains the meaning of arising and ceasing in the sentence of combining with arising and ceasing in the above brief explanation. '言同异者' (Yan Tong Yi Zhe, meaning 'Saying the similarities and differences') explains the non-one and non-different in the above brief explanation. There are three points in the first part. The first is to show that the eighth consciousness is the root of Samsara. The second is to show that the eighth consciousness is the root of the fruit of Buddhahood starting with '复次本觉随染以下' (Fu Ci Ben Jue Sui Ran Yi Xia, meaning 'Furthermore, the original awakening follows defilement'). The third is to summarize the principle of the substance starting with '复次觉体相以下' (Fu Ci Jue Ti Xiang Yi Xia, meaning 'Furthermore, the aspect of the awakened substance'). There are three points in the first part. The first is to manifest the substance of awakening. The second is to explain the ultimate non-ultimate starting with '又以觉心源以下' (You Yi Jue Xin Yuan Yi Xia, meaning 'Also, with the source of the awakened mind'). The ultimate is its true illumination practice. The non-ultimate is its conditional illumination practice. The third is to summarize the true and false starting with '是故一切众生以下' (Shi Gu Yi Qie Zhong Sheng Yi Xia, meaning 'Therefore, all sentient beings'). There are two points in the first part. The first is to explain that the original awakening is the substance of true illumination. The second is to explain that the initial awakening is the function of true illumination starting with '始觉者以下' (Shi Jue Zhe Yi Xia, meaning 'The initial awakening'). This function is for the sake of it, not established by the sect. There are two points in the initial part. The first is to manifest the substance. The second is to explain the name starting with '依此法身以下' (Yi Ci Fa Shen Yi Xia, meaning 'According to this Dharmakaya'). In the initial part --------------------------------------------------------------------------------
Chinese
有二。一者正出其体。二者离念相者以下释其义。所言觉义者题名也。谓心体者是第八识。非色无作。诸心中实故名为体。言离念者绝名相境界。超出妄想故名离念。自下第二释义。离念相者显名也。言等虚空界者非是太虚。此是真实法性虚空也。太虚空者此是事无。虽今无有生灭之相终归尽灭。故名无常。岂真识理终灭空等乎。理法之中有真空真有。然心非空外。空非心外。心非空外故等虚空界。遍一切处。空非心外故净法湛然。故曰真空。问曰。有法还灭可尔。太虚无法。云何更灭。答。以有对故是无无灭耳。若理寻言以因感故。因力灭时终归灭尽。感因物者有无齐等。岂无无灭。问。若无常者何故涅槃经中。诸常法中虚空为最。答。彼经中最者今我言法性虚空是也。何故为最者。诸佛行体皆本有。故不灭常也。法性之理不生不灭故。湛然常故言为最。何得言乎佛得常中太虚为最。太虚流无。佛常具得。汝所言者于诸明中萤虫为最。问曰。云何得知太虚灭耶。文殊师利问菩提论中问此事能。佛告。太虚灭者佛眼所见。文殊白佛。若无虚空诸菩萨等。依何住而得修行。佛告文殊。依法性虚空住。此为最胜。以此文证定知。太虚是灭法也。既言灭者明知无常也。言法界者诸种种法差别不同。名之为界。言一相者心是一 相也。言即是如来平等法身者非但众生身中之理。诸佛以此为体原故。故言即是也。自下第二释名。此中有二。一者立名。二者何以故下释名所以。言依此法身说名本觉者以名寄法。自下第二释名。何以故者立本所以也。对始觉义说者。修习以后起始有用名始觉也。此觉本无今有。以此对故名之为本。自下第二释始觉中有二。一者覆体即同。本觉隐显为异。藏识在染名之隐。藏识在果名之显。非是先染后随对治为净法也。故胜鬘言。隐为如来藏。显为法身。此之体义非用义也。二者释义。何故同一本觉复名始觉者。依本觉故而有不觉。无明之心覆隐真实。而依不觉起缘照解。对治众惑然后方显。故名始觉。自下第二明其究竟非究竟义。此中有三。一者总释二义。二者此义云何以下释其相。三者是故修多罗以下引经证成。言觉心原故名究竟者真照解也。修成佛故名究竟觉。言非觉原故非究竟者。是缘智解终心之中。以灭已故非究竟觉也。自下广释其相。此中有二。一者释不觉竟。二者得见心下释究竟觉。就初中据四位辨。虽复觉不名为觉。言凡夫之人前念起恶复念不起不名觉者。是第一位。前念四相已谢至后念中方乃觉悟。以无解故犹不名觉。如二乘初发心菩萨是第二位。觉于念异念无异相者。于四相中异相中悟以解少 故犹不名觉。初发意者种性也。又亦可异相无异相者。心外异心。或中无异相。故名念异相也。云何观行。有三种解。一者生空观。观察但阴无我人故。二者法空观。观法虚假无自性故。三者如观。观察诸法非有非无。云何观法非有非无。见一切法犹如幻化。有法幻故无法为有。有即非有。无法幻故有法为无。无即非无。然则说此幻有无为非有无。亦无非有非无可得。还即说此非有非无为有无故。故有无之相亦不可得。进退推求无法可取。境界既然。心想亦尔。此三观中前二观者是二乘所观。后一观者菩萨所观。若通论之三乘皆观三种观也。以此观故舍粗分别执著相也。此十使本末取性无明及计名字相也。故下文言执相应染二乘与信地菩萨永尽也。种性菩萨为信地矣。言如法身菩萨于念住念无住相者。是第三初地以上位。于四相中住相时悟一切诸法住无住相也。云何观行。有三种观。一者妄相观。观察三界虚伪之相唯从心起。如梦所见有无有想。心外毕竟无法可得。二者妄想观。观妄想心虚构无自体依真而立。如波依水如迷依方。三者真实观。观一切法唯是真实缘起集成。真外毕竟无有一法可起妄想。既无一法可起妄想妄想之心理亦无之。以此观故。离分别粗念相者谓分别事识解也。以初地中六识解惑皆悉尽也。云何 现代汉语译本 因此仍然不能称之为觉悟（觉）。最初发心的人是种性（zhong xing）(指具有成佛潜质的人)。又或者可以理解为异相和无异相：心外有异于心的事物，或者其中没有异相，所以称为念异相。 什么是观行？有三种解释：一是生空观，观察到只有五蕴（yin）(构成人身的五种要素)，没有我（wo）(恒常不变的自我)和人（ren）(独立存在的个体)；二是法空观，观察到一切法（fa）(事物、现象)都是虚假的，没有自性（zi xing）(独立存在的本质)；三是如观，观察诸法非有非无。 如何观法非有非无？见到一切法犹如幻化。因为有法是幻化的，所以无法表现为有，有即是非有；因为无法是幻化的，所以有法表现为无，无即是非无。既然如此，那么说这种幻有的有无为非有无，也无法得到非有非无。反过来说这种非有非无就是有无，所以有无之相也是不可得的。反复推求，无法可以执取。境界是这样，心想也是这样。这三种观中，前两种观是二乘（er cheng）(声闻乘和缘觉乘)所观，后一种观是菩萨（pu sa）(立志成佛的修行者)所观。如果通论，三乘都观这三种观。因为这种观，舍弃粗糙的分别执著之相。这十使（shi shi）(贪、嗔、痴、慢、疑、身见、边见、邪见、见取见、戒禁取见)的根本是取性无明（wu ming）(对事物真相的迷惑)以及计名字相。 所以下文说执相应染，二乘与信地菩萨永远断尽。种性菩萨成为信地菩萨了。说到如法身菩萨于念住念无住相，是第三初地（chu di）(菩萨修行阶位)以上的地位。于四相（si xiang）(生、住、异、灭)中住相时，领悟一切诸法住无住相。 什么是观行？有三种观：一是妄相观，观察三界（san jie）(欲界、色界、无色界)虚伪之相，唯从心起，如梦中所见，有无有想，心外毕竟无法可得；二是妄想观，观妄想心虚构无自体，依真（zhen）(真实)而立，如波依水，如迷依方；三是真实观，观一切法唯是真实缘起集成，真外毕竟无有一法可起妄想。既然没有一法可以生起妄想，妄想的心理也就不存在了。因为这种观，离开分别粗念相，就是分别事识解。以初地中六识（liu shi）(眼识、耳识、鼻识、舌识、身识、意识)解惑都完全断尽。 什么是...
English
English version Therefore, it is still not called 'awakening' (觉, jue). The initial intention arises from the 'seed nature' (种性, zhong xing) (referring to those with the potential to become Buddhas). Furthermore, it can also be understood as 'different appearances' and 'non-different appearances': outside the mind, there are things different from the mind, or within it, there are no different appearances, hence it is called 'thinking of different appearances'. What is 'contemplative practice' (观行, guan xing)? There are three explanations: first, the 'emptiness of self' (生空观, sheng kong guan) contemplation, observing that there are only the five aggregates (阴, yin) (the five elements that constitute a person), without a 'self' (我, wo) (a permanent, unchanging self) and a 'person' (人, ren) (an independent individual); second, the 'emptiness of phenomena' (法空观, fa kong guan) contemplation, observing that all phenomena (法, fa) (things, phenomena) are illusory and without 'inherent nature' (自性, zi xing) (an independently existing essence); third, the 'suchness' (如, ru) contemplation, observing that all phenomena are neither existent nor non-existent. How to contemplate phenomena as neither existent nor non-existent? Seeing all phenomena as illusions. Because existent phenomena are illusory, non-existence appears as existence, existence is thus non-existence; because non-existent phenomena are illusory, existent phenomena appear as non-existence, non-existence is thus non-non-existence. Since this is the case, then saying that the existence and non-existence of this illusory existence is neither existence nor non-existence, and neither existence nor non-existence cannot be obtained. Conversely, saying that this neither existence nor non-existence is existence and non-existence, so the appearance of existence and non-existence is also unobtainable. Repeatedly seeking and investigating, no phenomena can be grasped. The realm is like this, so is the thought of the mind. Among these three contemplations, the first two are contemplated by the Two Vehicles (二乘, er cheng) (Śrāvakayāna and Pratyekabuddhayāna), and the last one is contemplated by Bodhisattvas (菩萨, pu sa) (practitioners who aspire to become Buddhas). Generally speaking, the Three Vehicles all contemplate these three contemplations. Because of this contemplation, the coarse discriminating attachments are abandoned. The root of these ten fetters (十使, shi shi) (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, view of holding to precepts) is taking the nature of ignorance (无明, wu ming) (delusion about the true nature of things) and calculating the appearance of names. Therefore, the following text says that the corresponding defilements of attachment are completely eradicated by the Two Vehicles and the Bodhisattvas of the Stage of Faith forever. The Bodhisattva of Seed Nature becomes the Bodhisattva of the Stage of Faith. Speaking of the Dharmakāya Bodhisattva contemplating the state of dwelling and the state of non-dwelling in mindfulness, it is the position above the Third First Ground (初地, chu di) (a stage of Bodhisattva practice). In the state of dwelling among the four characteristics (四相, si xiang) (birth, dwelling, change, cessation), they realize that all phenomena dwell in the state of non-dwelling. What is 'contemplative practice' (观行, guan xing)? There are three contemplations: first, the 'contemplation of illusory appearances' (妄相观, wang xiang guan), observing that the illusory appearances of the Three Realms (三界, san jie) (the desire realm, the form realm, the formless realm) arise solely from the mind, like what is seen in a dream, having thoughts of existence and non-existence, and ultimately nothing can be obtained outside the mind; second, the 'contemplation of illusory thoughts' (妄想观, wang xiang guan), observing that the illusory mind of thoughts is falsely constructed without its own substance, relying on the 'truth' (真, zhen) (reality) to be established, like waves relying on water, like confusion relying on direction; third, the 'contemplation of reality' (真实观, zhen shi guan), observing that all phenomena are solely the true arising of conditions and integrated, and ultimately no phenomena outside of truth can give rise to illusory thoughts. Since there is no phenomenon that can give rise to illusory thoughts, the psychology of illusory thoughts also does not exist. Because of this contemplation, the coarse thoughts of discrimination are abandoned, which is the understanding of discriminating affairs and knowledge. In the First Ground, the delusions of the six consciousnesses (六识, liu shi) (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are completely eradicated. What is... --------------------------------------------------------------------------------