Chinese
释所以。本来念念未曾离故也。念者分别执着念也。三者重结。故说无始无明是也。本来不离故名无始也。自下第二结前三位。若得无念知心生住异灭是也。自下第二结前觉义。此中有二。一者结前始觉。二者以四相俱时以下结上本觉。以无念故。实无始觉之异者。以不觉念覆故。显时名始觉。如上始觉即同本觉。以本觉异无有始觉。自下结本觉。以四相俱时而有者。如毗昙家义。四相俱一时用在前后。若成实义四相前后非一时也。此中似数家义也。皆无自立者。如梦所见无实体。本来平等同一觉故者是本觉也。上来辨生死根源竟也。自下第二明佛果根源。此中有二。一者总释。二者云何以下别释。复次本觉随染分别生二种相者。法报两种是也。同一觉而随染隐显。名之为法。此真识中本无今生义。名之为报也。与彼本觉不相离者。一体中二义故名相离也。云何以下别释。此中有二。一者立二章门。二者释章门。言智净相者是法佛性也。不增不减古今湛然非先染后净名智净。言不思议业相者。是报佛性也。本无法体。以不思议修习力故有始生义。造作令成。无而令有。名不思议。造作名业。此一体中。体显用生有二种也。自下释章门。先释智净。后释业相。就初中有二。一者表其智体。二者此义云何下释其体义。就初 现代汉语译本 解释原因。本来每个念头都未曾离开过本觉的缘故。‘念’指的是分别和执着的念头。‘三’在这里是再次总结，所以说是无始无明（没有开端的无明）。本来就没有离开过，所以称为‘无始’。 下面第二部分总结前面的三个阶段（本觉、始觉、不觉）。如果能证得无念，就能知晓心的生、住、异、灭。 下面第二部分总结前面的觉悟的含义。这部分包含两点：一是总结前面的始觉，二是以‘四相俱时’（生、住、异、灭四种相同时存在）总结上面的本觉。因为无念的缘故，实际上没有始觉的差异。因为不觉的念头覆盖的缘故，显现时才称为始觉。如上面所说，始觉等同于本觉，因为本觉的差异中没有始觉。 下面总结本觉。以‘四相俱时而有’来说明，如同毗昙宗的观点，四相同时存在，但作用有先后。如果按照成实宗的观点，四相有先后，不是同时存在。这里类似于数论派的观点。四相都没有自主性，如同梦中所见，没有实体。‘本来平等同一觉故’，这就是本觉。上面辨析了生死轮回的根源。 下面第二部分阐明佛果的根源。这部分包含两点：一是总的解释，二是‘云何以下’（如何以下）分别解释。进一步说，本觉随着染污的分别产生两种相：法身和报身。同一个觉悟，随着染污而隐没或显现，称为法身。这在真识中本来没有现在才产生的含义，称为报身。‘与彼本觉不相离者’（与那个本觉不相分离），一体中有两种含义，所以说不相离。 ‘云何以下’（如何以下）分别解释。这部分包含两点：一是建立两个章节，二是解释章节。‘言智净相者’（所说的智净相），是法佛的佛性。不增不减，从古至今清澈明净，不是先染污后清净，称为智净。‘言不思议业相者’（所说的不思议业相），是报佛的佛性。本来没有法体，因为不可思议的修习力量，才有了开始产生的含义。造作使之成就，无中生有，称为不思议。造作称为业。这一个本体中，体显现，用产生，有两种含义。 下面解释章节。先解释智净，后解释业相。在解释智净这部分包含两点：一是表明它的智慧本体，二是‘此义云何下’（这个含义如何以下）解释它的本体含义。先说第一点。
English
English version Explaining the reason. Originally, every thought has never been apart from the original enlightenment. 'Thought' refers to the thoughts of discrimination and attachment. 'Three' here is a re-summary, so it is said to be 'beginningless ignorance' (ignorance without a beginning). Because it has never been separated, it is called 'beginningless'. The second part below summarizes the previous three stages (original enlightenment, initial enlightenment, non-enlightenment). If one can attain no-thought, one can know the arising, abiding, changing, and ceasing of the mind. The second part below summarizes the meaning of the previous enlightenment. This part contains two points: one is to summarize the previous initial enlightenment, and the second is to summarize the above original enlightenment with 'the four characteristics existing simultaneously' (the four characteristics of arising, abiding, changing, and ceasing existing at the same time). Because of no-thought, there is actually no difference in initial enlightenment. Because of the covering of non-enlightened thoughts, it is called initial enlightenment when it appears. As mentioned above, initial enlightenment is the same as original enlightenment, because there is no initial enlightenment in the difference of original enlightenment. The following summarizes the original enlightenment. It is explained by 'the four characteristics existing simultaneously', just like the view of the Sarvastivada school, the four characteristics exist simultaneously, but the functions have a sequence. If according to the view of the Satyasiddhi school, the four characteristics have a sequence and do not exist simultaneously. This is similar to the view of the Samkhya school. The four characteristics have no autonomy, just like what is seen in a dream, there is no entity. 'Originally equal and the same enlightenment', this is the original enlightenment. The above analyzes the root of the cycle of birth and death. The second part below explains the root of the Buddha fruit. This part contains two points: one is a general explanation, and the second is a separate explanation from 'how below'. Furthermore, the original enlightenment produces two aspects with the discrimination of defilement: the Dharmakaya (法身) and the Sambhogakaya (报身). The same enlightenment, hidden or manifested with defilement, is called the Dharmakaya. This originally does not have the meaning of being born now in the true consciousness, and is called the Sambhogakaya. 'Those who are not separated from that original enlightenment', there are two meanings in one body, so it is said that they are not separated. 'How below' separately explains. This part contains two points: one is to establish two chapters, and the second is to explain the chapters. 'What is said to be the aspect of wisdom purity' is the Buddha-nature of the Dharma Buddha. Not increasing or decreasing, clear and pure from ancient times to the present, not first defiled and then purified, is called wisdom purity. 'What is said to be the aspect of inconceivable karma' is the Buddha-nature of the Reward Buddha. Originally there was no Dharma body, because of the inconceivable power of practice, there was the meaning of beginning to arise. Creating and making it accomplished, creating something out of nothing, is called inconceivable. Creation is called karma. In this one entity, the body manifests and the function arises, there are two meanings. The following explains the chapters. First explain wisdom purity, then explain the aspect of karma. There are two points in explaining wisdom purity: one is to show its wisdom body, and the second is to explain its meaning from 'what is the meaning below'. First, let's talk about the first point. --------------------------------------------------------------------------------
Chinese
中有三。一者表能治解。二者破和合下显所治障。三者显以下正辨所显。智净相者显名也。谓依法力者真种资力也。依者缘智也。如实修行满足方便者是缘智也。方便者是善巧方便也。自下显障。破和合识相者六识障也。灭相续心相者七识障也。以缘照解对治六识七惑也。自下第三辨其所显。显理法身智净故也。自下第二释义。此中有三。一者法说。二者如大海水以下开譬。三者如是众生以下合譬。言一切心识皆是无明者。六七识心皆无明为体也。犹前和合识相续心相也。无明之相不离觉者。真妄缘集也。言非可坏者。理法常尔故。非不可坏者。以解治妄故。自下开譬。如大海水喻第八识。风喻无明。波喻七识。水相风相不舍离者。真识与无明缘集合成。水非动性者。真无妄性。随妄故成。若风相灭动相灭者。无明灭已七识则已。湿性不坏者喻彼真识性体常住。如是众生以下合喻。自性清净心合上海水也。自无明风动者。合上目风也。心与无明俱无形相者。合上水相风相不相离也。而心非动性者合上水非动性也。若无明灭相续则灭者。合上若风止灭动相灭也。智性不坏者合上湿性不坏。七识起喻略无合也。彼楞伽言。譬如巨海浪。斯由猛风起洪波鼓穴壑。无有断绝时。藏识海常住。境界风所动。种种诸识浪腾跃而转生 现代汉语译本 中有三种含义。第一种是表明能够对治和理解（烦恼）的智慧。第二种是通过破除和合（和合识）来显现所要对治的障碍。第三种是从‘显以下’开始，正式辨明所要显现的（理法身）。‘智净相’是显现名称。‘谓依法力者’是指真实的种子所具有的资粮力。‘依者缘智也’，这里的‘依’是指凭借缘智。‘如实修行满足方便者’，这是指凭借缘智。‘方便者是善巧方便也’，方便是指善巧方便。 下面开始显现障碍。‘破和合识相者’，指的是六识的障碍。‘灭相续心相者’，指的是七识的障碍。用缘照的智慧来对治六识和七惑。 下面第三部分辨明所要显现的（理法身），因为显现的是理法身的智慧清净。 下面第二部分解释含义。这里有三种方式。第一种是法说（直接解释佛法）。第二种是从‘如大海水以下’开始，用譬喻来开示。第三种是‘如是众生以下’，用譬喻来合拢。 ‘言一切心识皆是无明者’，指的是六识和七识的心都以无明为本体。就像前面说的和合识和相续心一样。‘无明之相不离觉者’，指的是真如和妄念相互依存。‘言非可坏者’，指的是理法本来就是常住不变的。‘非不可坏者’，指的是可以用智慧来对治妄念。 下面开始用譬喻开示。‘如大海水’比喻第八识（Alaya-识，阿赖耶识）。‘风’比喻无明（Avidya）。‘波’比喻七识。‘水相风相不舍离者’，指的是真识与无明相互依存而生起。‘水非动性者’，指的是真如没有虚妄的本性，随顺虚妄而显现。‘若风相灭动相灭者’，指的是无明灭除后，七识也就灭除了。‘湿性不坏者’，比喻真识的体性常住不变。 ‘如是众生以下’是合拢譬喻。‘自性清净心’对应上面的大海水。‘自无明风动者’，对应上面的风。‘心与无明俱无形相者’，对应上面的水相和风相不相分离。‘而心非动性者’，对应上面的水没有动性。‘若无明灭相续则灭者’，对应上面的如果风止息，波浪也就平息了。‘智性不坏者’，对应上面的湿性不会坏灭。七识生起的譬喻在这里省略了没有合拢。正如《楞伽经》（Lankavatara Sutra）所说：‘譬如巨海浪，斯由猛风起，洪波鼓穴壑，无有断绝时。藏识海常住，境界风所动，种种诸识浪，腾跃而转生。’
English
English version There are three aspects to this. First, it indicates the wisdom that can cure and understand (afflictions). Second, by breaking down the combination (of the combined consciousness), it reveals the obstacles to be overcome. Third, starting from '显以下' (xiǎn yǐ xià, revealing below), it formally clarifies what is to be revealed (the principle of Dharmakaya). '智净相' (zhì jìng xiàng, wisdom-purity aspect) reveals the name. '谓依法力者' (wèi yī fǎ lì zhě, saying relying on the power of the Dharma) refers to the resources possessed by the true seed. '依者缘智也' (yī zhě yuán zhì yě, relying means dependent wisdom), here 'relying' refers to relying on dependent wisdom. '如实修行满足方便者' (rú shí xiū xíng mǎn zú fāng biàn zhě, those who truly practice and fulfill skillful means), this refers to relying on dependent wisdom. '方便者是善巧方便也' (fāng biàn zhě shì shàn qiǎo fāng biàn yě, skillful means are expedient means), skillful means refer to expedient means. Below begins the manifestation of obstacles. '破和合识相者' (pò hé hé shí xiàng zhě, breaking the aspect of combined consciousness) refers to the obstacles of the six consciousnesses. '灭相续心相者' (miè xiāng xù xīn xiàng zhě, extinguishing the aspect of continuous mind) refers to the obstacles of the seventh consciousness. Use the wisdom of dependent illumination to counteract the six consciousnesses and the seven afflictions. Below, the third part clarifies what is to be revealed (the principle of Dharmakaya), because what is revealed is the wisdom-purity of the principle of Dharmakaya. Below, the second part explains the meaning. There are three ways here. The first is Dharma-speech (directly explaining the Dharma). The second starts from '如大海水以下' (rú dà hǎi shuǐ yǐ xià, like the great ocean below), using metaphors to reveal. The third is '如是众生以下' (rú shì zhòng shēng yǐ xià, like this sentient being below), using metaphors to combine. '言一切心识皆是无明者' (yán yī qiē xīn shí jiē shì wú míng zhě, saying all consciousnesses are ignorance) refers to the fact that the minds of the six and seven consciousnesses all take ignorance (Avidya) as their essence. It's like the combined consciousness and continuous mind mentioned earlier. '无明之相不离觉者' (wú míng zhī xiàng bù lí jué zhě, the aspect of ignorance is inseparable from awareness) refers to the interdependence of true suchness and deluded thoughts. '言非可坏者' (yán fēi kě huài zhě, saying it cannot be destroyed) refers to the fact that the principle of Dharma is originally permanent and unchanging. '非不可坏者' (fēi bù kě huài zhě, it is not indestructible) refers to the fact that delusion can be counteracted with wisdom. Below begins the use of metaphors to reveal. '如大海水' (rú dà hǎi shuǐ, like the great ocean) is a metaphor for the eighth consciousness (Alaya-识, Ālàiyéshì). '风' (fēng, wind) is a metaphor for ignorance (Avidya). '波' (bō, wave) is a metaphor for the seven consciousnesses. '水相风相不舍离者' (shuǐ xiāng fēng xiāng bù shě lí zhě, the water aspect and wind aspect do not separate) refers to the fact that true consciousness and ignorance depend on each other to arise. '水非动性者' (shuǐ fēi dòng xìng zhě, water is not of a moving nature) refers to the fact that true suchness does not have a false nature, but manifests according to delusion. '若风相灭动相灭者' (ruò fēng xiāng miè dòng xiāng miè zhě, if the wind aspect ceases, the moving aspect ceases) refers to the fact that when ignorance is extinguished, the seven consciousnesses are also extinguished. '湿性不坏者' (shī xìng bù huài zhě, the wet nature does not decay) is a metaphor for the fact that the essence of true consciousness is permanent and unchanging. '如是众生以下' (rú shì zhòng shēng yǐ xià, like this sentient being below) is the combining metaphor. '自性清净心' (zì xìng qīng jìng xīn, the self-nature pure mind) corresponds to the great ocean above. '自无明风动者' (zì wú míng fēng dòng zhě, from the wind of ignorance moving) corresponds to the wind above. '心与无明俱无形相者' (xīn yǔ wú míng jù wú xíng xiàng zhě, the mind and ignorance both have no form) corresponds to the fact that the water aspect and wind aspect above are inseparable. '而心非动性者' (ér xīn fēi dòng xìng zhě, but the mind is not of a moving nature) corresponds to the fact that the water above has no moving nature. '若无明灭相续则灭者' (ruò wú míng miè xiāng xù zé miè zhě, if ignorance ceases, continuity ceases) corresponds to the fact that if the wind stops, the waves also subside. '智性不坏者' (zhì xìng bù huài zhě, the nature of wisdom does not decay) corresponds to the fact that the wet nature above does not decay. The metaphor for the arising of the seven consciousnesses is omitted here and not combined. As the Lankavatara Sutra says: 'Like the huge ocean waves, they arise from fierce winds, the great waves drum the hollows, there is no time of cessation. The storehouse consciousness ocean is always abiding, moved by the wind of the realm, various waves of consciousness leap and are born.' --------------------------------------------------------------------------------