English
English version: Also. What is called 'knowing as it is' is pratyaya-jnana (wisdom of knowing the causal relationships of things). The wisdom that accords with Suchness (tathata) is called 'knowing as it is'. All sentient beings and oneself are equal to Suchness because the essence is without difference. The above clarifies the essence of clear wisdom. Next, the function of wisdom is clarified, because with such great expedient wisdom, ignorance (avidya) can be removed, and the Dharmakaya (the Dharma body of the Buddha) can be seen. Next, true illumination is explained. The spontaneous and inconceivable karma is the Sambhogakaya (the reward body of the Buddha). The various functions are the Nirmanakaya (the transformation body of the Buddha). This practice is identical with Suchness pervading all places, because practice is principle. Below, the third part explains the contemplation of the true truth (paramartha-satya). There are two points here. First, the direct explanation: there is no useful aspect to be obtained, because the function different from the essence is unattainable. Second, the explanation: why is it unattainable? Because the Buddhas are only Dharmakaya and wisdom body. The first principle of truth (paramartha-satya) is this true contemplation. It is like the ten bodies in the Avatamsaka Sutra. From the perspective of true truth, there is no other function; (this contemplation) is observing samsara (the cycle of birth and death). Next, the fourth part is clarified, explaining the contemplation of the conventional truth (samvriti-satya). It is only said to be a function because it benefits sentient beings according to what they see and hear. There are two types of this function. Below, the second part explains the differences in obtaining benefits. There are two points here. First, it clarifies the person who can see. Second, from 'Moreover, ordinary people can see' onwards, it clarifies the body that is seen. There are two types of this function, which are briefly exemplified here. Discriminating consciousness refers to the six consciousnesses (sad-vijnana: eye, ear, nose, tongue, body, and mind). It is said that because one does not know that the transformation of consciousness (the transformation of consciousness) manifests, one thinks that (what is seen) comes from outside. The visible colors arise from the transformation of consciousness; this is the root of (color) arising. Because one does not know that it is the manifestation of one's own mind, one thinks it comes from outside. Second, karma-vijnana (consciousness of karma) refers to the seventh consciousness (manas). The one who first aspires is a Bodhisattva (Boddhisattva) before the ground. The dependent fruit of dwelling is the Lotus Matrix World. It can always be maintained without being destroyed or lost; this is the Sambhogakaya Pure Land. Therefore, the Avatamsaka Sutra says: The Dharma realm is indestructible, the ocean of the Lotus Matrix World. From 'Moreover, ordinary people' onwards, the second part clarifies the body that is seen. There are two points here. First, it clarifies what ordinary people see. Second, from 'Furthermore' onwards, it clarifies what Bodhisattvas see. It is said 'not an aspect of receiving pleasure'; the Hinayana teachings explain that the Buddha is impermanent, and only increases wisdom through practice. Therefore, he possesses suffering and impermanence, so he is not receiving pleasure. Below, the second part clarifies what Bodhisattvas see. There are --------------------------------------------------------------------------------
Chinese
二。一者正明。二者问答料简。言净心者初地也。自下第二问答料简。初问后答。就答中有三。一者正答。二者所谓释答。三者此非心识以下总结殊胜。言此法身是色体故者。有人释言。法身无色。应中但有。此义不然。此文显矣。胜鬘中如来色无尽智慧亦复然。鸯崛魔罗经言。瞿昙法身妙色常湛然。又复义推下五戒十善中有人天也。何故万善满足感无色报乎。无国土也。既上中言所住依果种种庄严也。自复次显示下第二明修舍方法。此中有三。一者法说。二者如人以下开譬。三者众生亦尔下合譬。复次显示从生灭门入真如门者是略题也。从浅入深。从无常门入无我义。中从无我门入真如不空门。其实唯真。而以相覆故不知不觉。除破此相。即知真如也。令可解大意如是。 大乘起信论义疏下之上 大乘起信论义疏下之下 净影寺沙门慧远撰 自下第二明对治邪执。于中两门分别。一者明种种邪执不同。显示正义。二者随文解释。就初中有三。一者就事识中对治邪执。显示正义。二者据妄识中对治邪执。显示正义。三者约真识中对治邪执。以显正义。就事识中邪执有八。一者执之定一。有人宣说。六识之心随根。虽别体性是一。往来彼此。如一猕猴六扃现。俱非有六猴。心识如此。六根中现 二。一者正明。二者问答料简。言净心者初地也（菩萨修行过程中的第一个阶段）。自下第二问答料简。初问后答。就答中有三。一者正答。二者所谓释答。三者此非心识以下总结殊胜。言此法身是色体故者。有人释言。法身无色。应中但有。此义不然。此文显矣。《胜鬘经》中如来色无尽智慧亦复然。《鸯崛魔罗经》言。瞿昙（释迦牟尼佛的姓）法身妙色常湛然。又复义推下五戒十善中有人天也。何故万善满足感无色报乎。无国土也。既上中言所住依果种种庄严也。自复次显示下第二明修舍方法。此中有三。一者法说。二者如人以下开譬。三者众生亦尔下合譬。复次显示从生灭门入真如门者是略题也。从浅入深。从无常门入无我义。中从无我门入真如不空门。其实唯真。而以相覆故不知不觉。除破此相。即知真如也。令可解大意如是。 《大乘起信论义疏》下之上 《大乘起信论义疏》下之下 净影寺沙门慧远撰 自下第二明对治邪执。于中两门分别。一者明种种邪执不同。显示正义。二者随文解释。就初中有三。一者就事识中对治邪执。显示正义。二者据妄识中对治邪执。显示正义。三者约真识中对治邪执。以显正义。就事识中邪执有八。一者执之定一。有人宣说。六识之心随根。虽别体性是一。往来彼此。如一猕猴六扃现。俱非有六猴。心识如此。六根中现
English
Two. The first is correct clarification. The second is inquiry and answering with analysis. 'Pure mind' refers to the first Bhumi (the first stage of a Bodhisattva's practice). The second part below involves inquiry, answering, and analysis, beginning with a question followed by an answer. The answer has three parts: first, the direct answer; second, the explanation of the answer; and third, a summary of the extraordinary qualities, starting with 'This is not consciousness'. Regarding the statement 'This Dharmakaya (the body of the Dharma) is a form', some interpret it as the Dharmakaya being formless, existing only in emptiness. This interpretation is incorrect. The text clearly states otherwise. In the *Śrīmālādevī Siṃhanāda Sūtra*, the Tathagata's (another name for Buddha) inexhaustible wisdom of form is also mentioned. The *Aṅgulimāla Sūtra* says, 'Gautama's (Buddha's family name) Dharmakaya has a wondrous form, always serene'. Furthermore, logically, the Five Precepts and Ten Virtuous Acts lead to rebirth in the human and heavenly realms. Why would the fulfillment of myriad virtues lead to formless realms? There is also the absence of a pure land. The previous section mentioned the various adornments of the dwelling place and its resultant effects. The second part below, starting with 'Furthermore, showing', explains the methods of cultivation and abandonment. This has three parts: first, a Dharma (teaching) statement; second, an analogy starting with 'Like a person'; and third, a synthesis of the analogy starting with 'Sentient beings are also like this'. Furthermore, 'Showing the entry into the *Tathata* (Suchness) realm from the gate of birth and death' is a brief title. It progresses from shallow to deep, from impermanence to the meaning of no-self. The middle part progresses from the gate of no-self to the *Tathata's* non-empty gate. In reality, it is only true, but it is covered by appearances, leading to ignorance. Removing and breaking these appearances leads to the realization of *Tathata*. The general meaning is understandable in this way. Commentary on the *Awakening of Faith in the Mahayana*, Lower Scroll, Part One Commentary on the *Awakening of Faith in the Mahayana*, Lower Scroll, Part Two Compiled by the *Shramana* (Buddhist monk) Huìyuǎn of Jingying Temple The second part below explains how to counteract wrong views. This is divided into two sections: first, clarifying the differences in various wrong views and revealing the correct meaning; second, explaining the text accordingly. The first section has three parts: first, counteracting wrong views within the realm of objective consciousness and revealing the correct meaning; second, counteracting wrong views within the realm of deluded consciousness and revealing the correct meaning; and third, using true consciousness to reveal the correct meaning. Within the realm of objective consciousness, there are eight wrong views. The first is the insistence on a fixed unity. Some say that the six consciousnesses, though distinct according to the roots, are one in essence, moving back and forth, like one monkey appearing in six windows, not six separate monkeys. Consciousness is like this, appearing in the six roots. --------------------------------------------------------------------------------
Chinese
非有六心。对此邪执说心非一。识无别体。缘知为义。六识之心。所依根异。所缘亦异。云何定一。若定是一常了一尘不应转变。又复心法无往来义。随有知处。即彼处生。不得说言一而往来。又彼所引猕猴为喻证心一者是义不然。凡夫愚人谓猴定一六扃中现。然实猕猴念念生灭。此扃现者不至彼扃。心识如是。依眼生者不至余根。如是一切。二者执定异别。有人宣说。六识之心体性定异。对此邪执说心不别。于事分齐相续一卢。非全别体。一猕猴游于六扃。非有六猴。若言六识各别有体别体之法不相忓頩。眼识还应从眼识生。乃至意识还从意生。不得相起。现见五识从意识生。意识从于五识而生。眼非别体。又若六识各别有体别体之法不相妨碍。不相妨故六识之心常应并有。恒应并用。不常并。故明无别体也。三者执定常。有人闻说三世之中业果不断。谓心定常生死往来常是一识用。虽兴废心体不变。对此邪执说识无常。人中心异。天中亦异。六道之心各各别异。云何是常。又如经说。苦相应心异。乐相应心异。不苦不乐相应心异。如是一切各异。云何是常。但诸凡夫不知心相。妄谓是常。犹如小儿见旋火轮谓不断绝。若心常者善应常善。恶应恒恶。无有变异。以变异故定知无常。四者执定断。有人闻说心识无常。 现代汉语译本 非有六心（指六种不同的心识）。对于这种错误的执着，我们说心不是单一的。识（vijnana）没有独立的实体，它的意义在于缘取和认知。六识（眼识、耳识、鼻识、舌识、身识、意识）的心，所依赖的根（感官）不同，所缘取的对象也不同，怎么能说它是一个呢？如果它确定是一个，并且是恒常不变的，那么它应该始终只认知一个尘境（感官对象），不应该发生转变。而且，心法（心理现象）没有往来移动的性质，它在哪里产生认知，就在哪里生起，不能说它是一个而可以往来于各处。另外，他们所引用的猕猴的例子，用来证明心是一个的说法是不对的。凡夫愚人认为猴子是固定的一个，出现在六个窗户中，但实际上猕猴的念头是念念生灭的，这个窗户中出现的猴子不会到那个窗户中去。心识也是这样，依眼根生起的眼识不会到其他的根那里去，一切都是如此。 第二种错误的观点是执着于心识是绝对不同的。有些人宣扬说，六识的心体性是绝对不同的。针对这种错误的执着，我们说心不是完全不同的，在事务的界限上，它们是相续统一的，并非完全是不同的实体。一只猕猴在六个窗户间游动，不是有六只猴子。如果说六识各自有独立的实体，那么独立的实体之间就不会互相干扰。眼识应该总是从眼识产生，乃至意识应该总是从意识产生，不应该互相生起。但现在我们看到，五识（眼识、耳识、鼻识、舌识、身识）是从意识产生的，而意识又是从五识产生的，所以它们不是完全不同的实体。 再者，如果六识各自有独立的实体，那么独立的实体之间就不会互相妨碍。因为不互相妨碍，所以六识的心应该总是同时存在，应该总是同时起作用。但它们不是总是同时存在，所以这表明它们没有独立的实体。第三种错误的观点是执着于心识是恒常不变的。有些人听说三世（过去、现在、未来）之中业果（karma-phala）不会断绝，就认为心是恒常不变的，在生死轮回中往来，始终是一个识在起作用，即使有兴衰变化，心的本体也不会改变。针对这种错误的执着，我们说识是无常的。人中的心和天中的心是不同的，六道（地狱、饿鬼、畜生、阿修罗、人、天）的心各自不同，怎么能说是恒常不变的呢？而且，正如经中所说，与苦相应的心是不同的，与乐相应的心是不同的，与不苦不乐相应的心是不同的，像这样一切都是不同的，怎么能说是恒常不变的呢？只是因为凡夫不知道心的真相，才妄想地认为是恒常不变的，就像小孩子看到旋转的火轮，认为它没有断绝一样。如果心是恒常不变的，那么善就应该永远是善，恶就应该永远是恶，不会有任何改变。正因为有变异，所以可以确定心是无常的。第四种错误的观点是执着于心识是断灭的。有些人听说心识是无常的。