Chinese
。此明大海虽为风飘水性不改。性不改故名为常住。性虽常住而波水相随风波转。喻彼真识虽为妄想境界风动真性不变。性虽不变而彼真相随于无始妄想。动发虚伪境界起于七识。如海波浪。经本之中境界为风。何故论主无明为风。释曰。经中据末。境界为风。论主寻本。无明为风。此等皆有飘动义故。又后义推真识为海。无明为风。起七识波。七识为海。境界为风。起六识波。自下第二释业章门。此中有二。先明总释。二所谓下别释。以依智净能作境界者依体。起相用故也。以下别释无量功德之相。常无断者报佛性也。随众生根下明应佛性也。此二性者修心可有。非今具有也。自下第三总标理体。此中有二。一者略标。二者云何为四以下别释。复次觉体相者。犹前本觉相者。即体相也。非相中相也。有四大义者。同一体中随义分四。非别释体四也。与虚空等者。是法性虚空也。此之表四俱无胜劣之异。如净镜者。喻净无染也。亦喻相入无障碍。次下别释。此四种中。一一之中立名即释。如实空镜者犹前真如。远离心镜无法现者就真而望。唯真犹立。本来无妄故。经说言。佛不渡众生。众生无故。非觉照义故者。虽是一体心法不同。擿心而言。法不生知。是真谛理故。非觉照上法性空。即是谓也。何故与等以此等余非 现代汉语译本 此明大海虽然被风吹动，水的本性不会改变。水的本性不改变，所以称为常住。水的本性虽然常住，但波浪与水相随，随风而转。比喻那真识虽然被妄想境界的风所动，但其真实的本性不变。本性虽然不变，但那真相随着无始以来的妄想，发动虚假的境界，从第七识生起，就像大海的波浪。经书之中，将境界比喻为风。为什么《摄大乘论》的作者将无明比喻为风呢？解释说：经书是从末端来说，将境界比喻为风；论主是从根本来说，将无明比喻为风。这些都有飘动摇曳的含义。进一步推论，真识可以比作大海，无明比作风，从而生起第七识的波浪。第七识可以比作大海，境界比作风，从而生起第六识的波浪。 从下面开始是第二章，解释业。这一章分为两部分。首先是总体的解释，然后是'二所谓下'开始的分别解释。之所以说依靠智慧的清净能够产生境界，是因为它依靠本体而生起现象和作用。 从下面开始分别解释无量功德的相。'常无断者'指的是报佛性。'随众生根下'说明应佛性。这两种佛性可以通过修行而获得，并非现在就具备。 从下面开始是第三部分，总体标示理体。这部分分为两部分。一是简略的标示，二是'云何为四以下'开始的分别解释。再次，觉的体相，就像之前的本觉的体相，就是体相。不是在相中的相。具有四大意义，是在同一个本体中根据意义分为四种，不是分别解释本体为四种。'与虚空等者'，是法性虚空。这四种都无胜劣之分。'如净镜者'，比喻清净无染，也比喻相互容入没有障碍。 接下来是分别解释。这四种之中，每一种都通过立名来解释。'如实空镜者'就像之前的真如。'远离心镜无法现者'是从真如的角度来看，只有真如才能成立，本来没有虚妄的缘故。经书上说：佛不度众生，因为众生本来就没有。'非觉照义故者'，虽然是一体的，但心法不同。从心而言，法不生知，这是真谛的道理。不是在觉照之上的法性空，就是这个意思。为什么与...相等，因为...
English
English version This clear great ocean, although blown by the wind, its water nature does not change. Because its nature does not change, it is called 'constant abiding'. Although its nature is constant abiding, the waves follow the water, turning with the wind. This is a metaphor for how the True Consciousness (真识) [True Consciousness], although moved by the wind of deluded realms, its true nature remains unchanged. Although its nature remains unchanged, that True Aspect (真相) [True Aspect] follows beginningless delusion, activating false realms, arising from the seventh consciousness (七识) [seventh consciousness], like waves of the ocean. In the sutras, the realm is likened to wind. Why does the author of the *Treatise on the Great Vehicle* (摄大乘论) [Compendium on the Great Vehicle] liken ignorance (无明) [ignorance] to wind? The explanation is: the sutras speak from the end, likening the realm to wind; the author of the treatise speaks from the root, likening ignorance to wind. These all have the meaning of being blown and agitated. Further, one can infer that the True Consciousness is like the ocean, ignorance is like the wind, giving rise to the waves of the seventh consciousness. The seventh consciousness can be likened to the ocean, the realm can be likened to the wind, giving rise to the waves of the sixth consciousness. From below begins the second chapter, explaining karma (业) [karma]. This chapter is divided into two parts. First is the general explanation, then the separate explanation beginning with '二所谓下'. The reason it is said that relying on the purity of wisdom (智) [wisdom] can produce realms is because it relies on the substance (体) [substance] to give rise to phenomena (相) [phenomena] and function (用) [function]. From below begins the separate explanation of the aspects of immeasurable merits. '常无断者' refers to the Reward Body Buddha-nature (报佛性) [Reward Body Buddha-nature]. '随众生根下' explains the Response Body Buddha-nature (应佛性) [Response Body Buddha-nature]. These two Buddha-natures can be attained through cultivation, they are not possessed now. From below begins the third part, generally indicating the principle of the substance (理体) [principle of the substance]. This part is divided into two parts. First is the brief indication, second is the separate explanation beginning with '云何为四以下'. Again, the substance-aspect of awakening (觉) [awakening], like the substance-aspect of original awakening (本觉) [original awakening] before, is the substance-aspect. It is not the aspect within aspects. Having four great meanings is dividing into four according to meaning within the same substance, not separately explaining the substance as four. '与虚空等者' is the Dharma-nature emptiness (法性虚空) [Dharma-nature emptiness]. These four are all without superiority or inferiority. '如净镜者' is a metaphor for purity without defilement, also a metaphor for mutual inclusion without obstruction. Next is the separate explanation. Within these four, each is explained through establishing a name. '如实空镜者' is like the True Thusness (真如) [True Thusness] before. '远离心镜无法现者' is viewed from the perspective of True Thusness, only True Thusness can be established, because it is originally without delusion. The sutra says: the Buddha does not liberate sentient beings, because sentient beings originally do not exist. '非觉照义故者', although they are one body, the mind-dharmas are different. Speaking from the mind, dharmas do not arise from knowing, this is the principle of ultimate truth (真谛) [ultimate truth]. It is not the emptiness of Dharma-nature above awakening and illumination, that is what it means. Why is it equal to... because... --------------------------------------------------------------------------------
Chinese
此与等也。言因熏习镜者谓真心也。依因此心缘照熏习故因熏习也。一切世间悉中现者。一切诸法心之为本。故本中现。然即现故体中生耶。故言不出。亦可现无边故现外不出。体中现故。杂乱一相故言不入。以不入故妄法败亡。故言不失不坏。一云就真法说。绝言离相。超外众物而不离有无。故言不出。不离有无而非有无。故言不入。故经说言。虽在阴界入而不同阴界入也。以万像外而不失坏故言不失坏。是为何物。常住一心。何以故。一切真实性故。无法不真也。又一切染法不能者。心体常住故不能染。非谓用义也。智体不动者释不染由。具足无漏熏众生者具净法故。冥资众生令修善行也。法出离镜者。犹智净相也。真法出于烦恼惑障故言出离也。谓不空者恒沙净法湛然满故。烦恼碍者犹烦恼障。言智碍者犹智障也。诸惑虽众无出二障。然此义者下二障中具广分别也。离和合相淳净明者。离六七识心相也。缘熏习镜者。犹上不思议业相也。以缘智修习故得名缘熏习也。依法出离者。依体起相用。遍照众生心令修善者。是报佛也。随念示现者。是应佛也。此四之中前二是理。后二是行。理行俱明故无余无上。自下第二释不觉章门。此中有二。一者明不觉体。二者复次依不觉以下明诸惑转生。就初中有二。一者明不觉 义。二者以有不觉以下对明真觉。初中有三。一者法说。二者开譬。三合喻。言不觉义者。是显名也。不觉名者。无明别名。谓不如实知真如法一者。就境明体。真如无二故名法一也。不觉心起者是第七识。而有其念者是染心也。通而言之皆是妄识。别而言之不觉是其根本无明。染心是其业识。以后乃至相续识也。念无自相不离真觉者明其妄法不孤立。故詑真而立。若无此真妄不得生也。次下开喻。如迷人者诸群盲类诸众生等。迷二谛理不知超出生死之津。似是迷人。依方故迷者喻依真有妄。若离于方则无有迷者。若无真识不得有妄。故胜鬘言。依如来藏故有生有死。若无藏识不得厌苦乐求涅槃也。自下合喻。众生亦尔者。合上迷人。依觉故迷者合上依方故迷。若离觉性则无不觉者。合上若离方则无迷也。自下第二明对真觉。此中有三句。一者释觉义。谓有不觉心。故能知名义。为说真觉也。二者绝待明体。谓若离不觉之心则无有真识也。三者遣着。虽皆是真亦无真相。谓离不觉心则无真觉自相可说。自下第二明转生义。此中有三。一者总明。二者云何以下别释。三者当知无明以下结释。复次依不觉故生三种相者。依根本无明心心相渐粗。故生三种相也。与彼不觉相应不离者。共为第七识体也。云何以下别释。此中随 现代汉语译本： 义。‘二者以有不觉以下对明真觉’。初中有三：一者法说，二者开譬，三合喻。‘言不觉义者’，是显名也。‘不觉名者’，无明（avidyā）别名，谓不如实知真如法一者，就境明体。真如无二故名法一也。‘不觉心起者’是第七识（manas），‘而有其念者’是染心也。通而言之皆是妄识，别而言之不觉是其根本无明，染心是其业识，以后乃至相续识也。‘念无自相不离真觉者’明其妄法不孤立，故詑真而立。若无此真妄不得生也。次下开喻。‘如迷人者’，诸群盲类诸众生等，迷二谛理不知超出生死之津，似是迷人。‘依方故迷者’喻依真有妄，若离于方则无有迷者，若无真识不得有妄。故胜鬘（Śrīmālādevī）言：‘依如来藏（Tathāgatagarbha）故有生有死，若无藏识不得厌苦乐求涅槃（nirvāṇa）也’。自下合喻。‘众生亦尔者’，合上迷人。‘依觉故迷者’合上依方故迷。‘若离觉性则无不觉者’，合上若离方则无迷也。自下第二明对真觉。此中有三句：一者释觉义，谓有不觉心，故能知名义，为说真觉也。二者绝待明体，谓若离不觉之心则无有真识也。三者遣着，虽皆是真亦无真相，谓离不觉心则无真觉自相可说。自下第二明转生义。此中有三：一者总明，二者云何以下别释，三者当知无明以下结释。‘复次依不觉故生三种相者’，依根本无明心心相渐粗，故生三种相也。‘与彼不觉相应不离者’，共为第七识体也。‘云何以下别释’。此中随
English
English version: Meaning. ‘The two, based on the existence of non-enlightenment, contrast with the clear and true enlightenment.’ The beginning has three parts: first, exposition of the Dharma; second, opening with analogies; and third, combining metaphors. ‘The meaning of non-enlightenment’ is a manifest name. ‘The name of non-enlightenment’ is another name for ignorance (avidyā), referring to not truly knowing the oneness of Suchness-Dharma, which explains the essence based on the object. Because Suchness is without duality, it is called the oneness of Dharma. ‘The arising of the non-enlightened mind’ is the seventh consciousness (manas), and ‘having its thoughts’ is the defiled mind. Generally speaking, all are false consciousnesses, but specifically, non-enlightenment is the fundamental ignorance, and the defiled mind is the karma consciousness, and so on, up to the continuing consciousness. ‘The thought has no self-nature and does not depart from true enlightenment’ clarifies that the false Dharma is not independent, thus relying on the true to arise. If there were no truth, falsehood could not arise. Next, opening with analogies: ‘Like those who are lost,’ like crowds of the blind, like all sentient beings, lost in the truth of the two truths, not knowing the ford to transcend birth and death, are like those who are lost. ‘Relying on direction, they are lost’ is a metaphor for falsehood relying on truth. If one were apart from direction, there would be no being lost. If there were no true consciousness, there could be no falsehood. Therefore, Śrīmālādevī says: ‘Relying on the Tathāgatagarbha, there is birth and death. If there were no store consciousness, there would be no厭苦樂seeking nirvāṇa.’ From here, combining metaphors: ‘Sentient beings are also like this’ combines with the above ‘those who are lost.’ ‘Relying on enlightenment, they are lost’ combines with the above ‘relying on direction, they are lost.’ ‘If one were apart from the nature of enlightenment, there would be no non-enlightenment’ combines with the above ‘if one were apart from direction, there would be no being lost.’ From here, the second clarifies the contrast with true enlightenment. There are three sentences in this: first, explaining the meaning of enlightenment, saying that because there is a non-enlightened mind, one can know the meaning of names, to explain true enlightenment. Second, clarifying the essence by cutting off dependence, saying that if one were apart from the non-enlightened mind, there would be no true consciousness. Third, dispelling attachment, saying that although all are true, there is also no true appearance, saying that apart from the non-enlightened mind, there is no self-appearance of true enlightenment that can be spoken of. From here, the second clarifies the meaning of transformation and birth. There are three parts in this: first, general clarification; second, explaining separately from ‘how is it so’ onwards; and third, concluding from ‘it should be known that ignorance’ onwards. ‘Furthermore, relying on non-enlightenment, three appearances arise’ means that relying on fundamental ignorance, the mind and mental appearances gradually become coarse, thus three appearances arise. ‘Corresponding to and not departing from that non-enlightenment’ is together the substance of the seventh consciousness. ‘Explaining separately from ‘how is it so’ onwards.’ Within this, following --------------------------------------------------------------------------------