Chinese
得知者。楞伽经言。初地菩萨得二十五三昧。离二十五有。二十五有是分段三界身。远离彼故名舍六识。涅槃经中亦同此说。故为出世间也。又大智论宣说。入初地菩萨位生菩萨家。舍离肉身得法性身。此亦是其离六识也。若论残习十地乃尽。问曰。六识尽在初地初地以上使无六识。云何得知见闻觉耶。答曰。虽无事相六识犹有七识缘照无漏所得法身。及与真识缘起法身眼耳等识。是故用此见闻觉也。问曰。若以缘照法身见闻觉知。与前六识有何差别。释曰。前六是其事识。分别事相心外取法。缘照法身所见闻等知外无法。一切悉是自心所起。如梦所见。于自心相分别照知有异也。问。真识见闻与缘照知有何差别。释曰。七识缘照身者。但于妄想缘起法中分别缘知。又于真法分别缘法。不能离缘。真法身者远妄想心。照明清净法界显自心源。名为见闻。非分别知。言如菩萨地尽满足方便者是第四位。第十地之满心也。言初起心无初相者。于四相中初生相时。悟一切法从本以来本无有生。云何观行。有二种观。一者息相观。生死涅槃本是真识妄随所起。证实返源本来无妄。妄想既无。焉有随妄生死涅槃法相可得。名息相观。二者实性观。观彼真识如来藏体。唯是法界恒沙佛法同体缘集。互以相成不离不脱不断不异。良以 现代汉语译本 得知此事的人（指证得六识尽者）。《楞伽经》（Laṅkāvatāra Sūtra）中说，初地菩萨获得二十五种三昧（samādhi），脱离二十五有（bhava）。二十五有是指分段生死的欲界、色界、无色界之身。因为远离这些，所以称为舍弃六识。在《涅槃经》（Nirvāṇa Sūtra）中也有相同的说法，因此说是出世间的境界。另外，《大智度论》（Mahāprajñāpāramitopadeśa）宣说，进入初地菩萨的位阶，就出生于菩萨之家，舍弃肉身而得到法性之身。这也就是舍离六识的含义。如果说残余的习气，要到十地才能断尽。 问：六识在初地就断尽了，初地以上的菩萨既然没有六识，又如何得知见闻觉知呢？ 答：虽然没有事相上的六识，但还有第七识（末那识，manas）缘照无漏所得的法身，以及真识（阿赖耶识，ālayavijñāna）缘起之法身，从而产生眼识、耳识等。所以用这些来进行见闻觉知。 问：如果用缘照法身来进行见闻觉知，与之前的六识有什么差别呢？ 答：之前的六识是事识，分别事物的表相，心向外去执取法。而缘照法身所见所闻等，知道心外没有法，一切都是自心所生起的，就像梦中所见一样。在自心所现的影像上分别照知，这是有区别的。 问：真识的见闻与缘照之知有什么差别？ 答：第七识缘照法身，只是在妄想缘起的法中分别缘知，又在真法中分别缘法，不能脱离所缘。而真法身远离妄想心，照明清净的法界，显现自心的本源，这叫做见闻，不是分别知。说到菩萨的修行到了地尽满足方便，这是第四位（指暖位、顶位、忍位、世第一位中的世第一位）。是第十地（指法云地）的满心。 说到‘初起心无初相’，是指在四相（生、住、异、灭）中的初生相时，觉悟到一切法从本来就没有生。如何观行呢？有两种观：一是息相观，生死涅槃本来是真识妄随所起，证实返源，本来没有妄。妄想既然没有，哪里还有随妄而生的生死涅槃的法相可以得到呢？这叫做息相观。二是实性观，观察那个真识如来藏（Tathāgatagarbha）的体性，唯是法界恒河沙数般的佛法同体缘集，互相成就，不离不脱，不断不异。这是因为
English
English version Those who know this (referring to those who have attained the cessation of the six consciousnesses). The Laṅkāvatāra Sūtra states that Bodhisattvas of the first ground (bhūmi) attain twenty-five samādhis and are liberated from the twenty-five existences (bhava). The twenty-five existences refer to the bodies in the Desire Realm, Form Realm, and Formless Realm, which are subject to segmented existence. Because they are far from these, it is called abandoning the six consciousnesses. The Nirvāṇa Sūtra also says the same thing, therefore it is said to be a supramundane state. Furthermore, the Mahāprajñāpāramitopadeśa proclaims that upon entering the stage of the first ground Bodhisattva, one is born into a Bodhisattva family, abandoning the physical body and attaining the Dharma-nature body. This is also the meaning of abandoning the six consciousnesses. As for residual habits, they are only exhausted at the tenth ground. Question: If the six consciousnesses are exhausted at the first ground, and Bodhisattvas above the first ground do not have the six consciousnesses, how do they know seeing, hearing, and perceiving? Answer: Although there are no phenomenal six consciousnesses, there is still the seventh consciousness (manas) that illuminates the Dharma-body attained through non-outflow (anāsrava), and the Dharma-body arising from the True Consciousness (ālayavijñāna), thus producing eye-consciousness, ear-consciousness, etc. Therefore, these are used for seeing, hearing, and perceiving. Question: If seeing, hearing, and perceiving are done by illuminating the Dharma-body, what is the difference between this and the previous six consciousnesses? Answer: The previous six consciousnesses are phenomenal consciousnesses, which discriminate the appearances of things, and the mind outwardly grasps at dharmas. But what is seen and heard by illuminating the Dharma-body knows that there are no dharmas outside the mind, and everything arises from one's own mind, just like what is seen in a dream. Discriminating and knowing the images manifested by one's own mind is different. Question: What is the difference between the seeing and hearing of the True Consciousness and the knowing through illumination? Answer: The seventh consciousness illuminating the Dharma-body only discriminates and knows within the dharmas arising from deluded thoughts, and also discriminates and knows dharmas within the True Dharma, unable to detach from what is being cognized. But the True Dharma-body is far from deluded thoughts, illuminating the pure Dharma-realm, revealing the source of one's own mind, and this is called seeing and hearing, not discriminatory knowing. Speaking of the Bodhisattva's practice reaching the end of the grounds and fulfilling expedient means, this is the fourth position (referring to the highest position among the four stages of warmth, peak, forbearance, and the highest mundane dharma). It is the fulfilled mind of the tenth ground (Dharmamegha Bhumi). Speaking of 'the initial arising of the mind has no initial appearance,' it refers to realizing, at the initial arising appearance among the four characteristics (birth, abiding, change, and extinction), that all dharmas have fundamentally never arisen since the beginning. How does one practice contemplation? There are two types of contemplation: first, the contemplation of cessation of appearances. Birth and death, and nirvāṇa, are originally the True Consciousness arising from deluded thoughts. Verifying the truth and returning to the source, there is fundamentally no delusion. Since there are no deluded thoughts, how can there be any dharma-appearances of birth and death, and nirvāṇa, arising from delusion to be obtained? This is called the contemplation of cessation of appearances. Second, the contemplation of true nature. Observing that the nature of the True Consciousness, the Tathāgatagarbha, is only the Dharma-realm, where countless Buddha-dharmas are gathered as a single entity, mutually accomplishing each other, not separated, not detached, not discontinuous, not different. This is because --------------------------------------------------------------------------------
Chinese
诸法同体缘集。互以相成故无有一法别守自性。虽无一性而无不性无有守性。即是如如一实之门。而无不性即是真实常乐净等法界门也。体性常然古今不变。名实性观也。言远离微细念者是七识缘智也。无明灭故缘智即灭。问曰。修习而得解者何故空灭乎。答曰。是妄解故不得成佛。解故断惑。体是妄解故终归灭亡。云何得知明解随灭。涅槃经四相品中言。譬如男女大小器中。悉满中油燃灯。油尽明亦随灭。灯炉犹在下。合中言。油尽者喻烦恼灭。明喻智慧。慧虽灭已犹法身存。此文显矣。终心之中皆悉灭。故名非究竟觉也。自下第二释究竟觉。言得见心性者谓真识也。心即常住者始觉是也。名究竟觉者。觉心源故修归圆觉也。自下第三引说证成。此中有二。一者正证非究竟。二者又心起下证究竟觉。是故修多罗说者是楞伽经也。能观无念者。七识缘智名为念也。无七识念为向佛智也。此是上中证非竟觉也。又心起者是真始觉心也。无初相即谓无念者。以始觉起时一切妄法无有可知。而言知者无念为知。此之证究竟觉也。自下第三总结。此中有二。一结不觉。二者以无念等故以下结前觉义。就第一中有二。一者结前凡夫不觉。二者若得无念以下结前三位非究竟觉。初中有三。一者总结。是故一切众生不名为觉也。二者 现代汉语译本 诸法同体，因缘和合而生。相互依存，因此没有哪一个法是独立存在的，各自固守其自性。虽然没有单一不变的自性，但又无所不是自性，没有什么是脱离自性的。这就是如如一实之门，而无所不是自性，就是真实、常乐、清净等的法界之门。体性本来如此，自古至今没有改变，这叫做实性观。 所说的远离微细念，指的是第七识缘智（第七意识所缘的智慧）。因为无明（无知）熄灭，所以缘智也随之熄灭。有人问：通过修行而获得的智慧，为什么会空灭呢？回答说：因为那是虚妄的理解，所以不能成就佛果。通过理解而断除迷惑，但这个理解本身是虚妄的，所以最终会灭亡。 如何得知明解会随之灭亡呢？《涅槃经》四相品中说：‘譬如男女，在大小不同的器皿中，都装满油来点灯。油烧尽了，光明也随之熄灭，灯炉仍然留在下面。’合中说：‘油尽，比喻烦恼灭尽；光明，比喻智慧。智慧虽然灭了，但法身仍然存在。’这段经文很明显地说明了这一点。在终心（修行过程中的心）之中，一切都会熄灭，所以称为非究竟觉。 下面第二部分解释究竟觉。所说的‘得见心性’，指的是真识（真实的意识）。‘心即常住’，指的是始觉（最初的觉悟）。‘名究竟觉’，是因为觉悟了心的本源，修行最终回归到圆觉（圆满的觉悟）。 下面第三部分引用经文来证明。这里有两点：一是证明非究竟觉，二是‘又心起’以下证明究竟觉。‘是故修多罗说’，指的是《楞伽经》。‘能观无念者’，第七识缘智称为念。没有第七识的念，就是趋向佛智。这是上面和中间部分证明非究竟觉。 ‘又心起者’，指的是真始觉心（真实最初的觉悟之心）。‘无初相即谓无念者’，因为始觉生起时，一切虚妄之法都无法可知，而说知，就是以无念为知。这是证明究竟觉。 下面第三部分总结。这里有两点：一是总结不觉，二是‘以无念等故’以下总结前觉的意义。在第一点中，有三点：一是总结，‘是故一切众生不名为觉也’；二是...
English
English version All dharmas (phenomena) are of the same essence, arising from the aggregation of conditions. They are interdependent, therefore no single dharma exists independently, clinging to its own self-nature. Although there is no single, unchanging self-nature, yet there is nothing that is not self-nature; nothing is separate from self-nature. This is the gate of Suchness (Tathata), the one reality. And that there is nothing that is not self-nature is the gate of the Dharma Realm of Truth, Permanence, Bliss, and Purity. The nature of reality is constant, unchanging from ancient times to the present. This is called the contemplation of true nature. The 'separation from subtle thoughts' refers to the seventh consciousness's wisdom of conditions (seventh consciousness's wisdom based on conditions). Because ignorance (Avidya) is extinguished, the wisdom of conditions also ceases. Someone asks: 'Why does the wisdom attained through cultivation become empty?' The answer is: 'Because it is a false understanding, it cannot achieve Buddhahood. Through understanding, delusions are cut off, but this understanding itself is false, so it will ultimately perish.' How do we know that clear understanding will also perish? The 'Nirvana Sutra' in the chapter on the Four Characteristics says: 'For example, men and women, in vessels of different sizes, all fill them with oil to light lamps. When the oil is exhausted, the light also goes out, but the lamp stand remains below.' The 'Samadhi Sutra' says: 'The exhaustion of oil is a metaphor for the extinction of afflictions; the light is a metaphor for wisdom. Although wisdom has ceased, the Dharmakaya (Dharma Body) still exists.' This passage clearly illustrates this point. Within the 'terminal mind' (mind in the process of cultivation), everything will cease, so it is called non-ultimate enlightenment. The second part below explains ultimate enlightenment. The 'attainment of seeing the nature of mind' refers to true consciousness (true awareness). 'The mind is permanent' refers to initial enlightenment (the initial awakening). 'Called ultimate enlightenment' is because one has awakened to the source of the mind, and cultivation ultimately returns to perfect enlightenment (complete enlightenment). The third part below quotes sutras to prove this. There are two points here: first, to prove non-ultimate enlightenment, and second, from 'again, the mind arises' onwards, to prove ultimate enlightenment. 'Therefore, the sutra says' refers to the 'Lankavatara Sutra'. 'Those who can contemplate without thought' refers to the seventh consciousness's wisdom of conditions, which is called thought. The absence of the seventh consciousness's thought is the path towards Buddha-wisdom. This is the above and middle part proving non-ultimate enlightenment. 'Again, the mind arises' refers to the true initial enlightenment mind (the true mind of initial awakening). 'The absence of an initial appearance is called no-thought' because when initial enlightenment arises, all false dharmas are unknowable, and to say 'know' is to know through no-thought. This is the proof of ultimate enlightenment. The third part below summarizes. There are two points here: first, to summarize non-enlightenment, and second, from 'because of no-thought, etc.' onwards, to summarize the meaning of prior enlightenment. In the first point, there are three points: first, to summarize, 'Therefore, all sentient beings are not called enlightened'; second... --------------------------------------------------------------------------------