English
English version: Also, the aspect of what is being cognized comes from the one mind. The aspect of what is capable of cognizing arises from no-aspect. Because it arises from no-aspect, its function varies according to what is produced. Grasping the distinct characteristics of dust (Dharma), it is called 'number-dharma' (数法). Because its fundamental ignorance violates the nature of equality, and because it comes from the one mind, it acts as the general master wherever it goes. Comprehending the general characteristics of dust (Dharma), it is called 'mind-king' (心王). Because it is fundamentally the total origin of all dharmas from the one mind. Because of this meaning, many non-Buddhist paths (外道) regard the mind-king as the master, creator, and receiver. They cannot know that it flows and transforms according to conditions because it has no self-nature. As the *Madhyāntavibhāga* (中边论) says: 'Only dust-wisdom is called mind; difference is called mind-dharma.' The commentary explains: If one discerns the general characteristic of dust (Dharma), it is called mind; grasping the distinct characteristics of dust (Dharma) is called mind-dharma. The *Yogācārabhūmi-śāstra* (瑜伽论) also says the same. The four characteristics of Mahāyāna (大乘), the aspect-mind-path appears. Briefly speaking, it is like this. Next, correctly interpret the text. The four characteristics, general and specific, are called one thought-moment. Distinguishing these four characteristics of one thought-moment clarifies the gradual progression of the four stages. It aims to clarify that based on the power of fundamental ignorance and non-awakening, various dream-like thoughts such as arising and abiding arise, moving the origin of the mind, transforming to the cessation-aspect, and sleeping deeply in the three realms (三界) in beginningless transmigration. Now, due to the inconceivable karma of fundamental awakening, a mind of aversion and joy arises, gradually approaching, beginning to cease the cessation-aspect, and ultimately returning to the source of the mind, clearly awakening, realizing that one's own mind has fundamentally never moved, and is now not still, originally equal and the same awakening. It is like the analogy of crossing the river in a dream in the sutra. This should be explained extensively here. The general meaning is like this. There are two parts in the text. First, distinguishing the four characteristics clarifies the ultimate meaning. Second, 'Also, when the mind arises' and below, clarifies the ultimate awakening as the same awakening. Within these four stages, there are four meanings each: 1. The person who can awaken; 2. The aspect being awakened to; 3. The benefit of awakening; 4. The limits of awakening. In the first: ‘Speaking of ordinary people’ (凡夫人) – this is the person who can awaken. Their position is in the Ten Faiths (十信). ‘Knowing that evil arises in the previous thought’ – this is the aspect being awakened to. Before entering this stage, they fully generate the seven branches of evil karma. Now entering the Ten Faiths, they know that the previous evil is truly not good. Therefore, it says ‘knowing that evil arises in the previous thought.’ This clarifies the meaning of awakening to the cessation-aspect. ‘Able to stop the subsequent thought’ --------------------------------------------------------------------------------
Chinese
令不起者 是觉利益。前由不觉起恶念。今即觉故能止灭相也。 言虽复名觉即是不觉者 明觉分齐。虽知灭相实是不善。而犹未觉灭相是梦也。第二位中。 言初发意菩萨等者 十解已上三贤菩萨也。十解初心名发心住。是故此中名初发意。 觉于念异者 异相之中。分别内外。计我我所。此三乘人。皆能了知内无神我外无我所。欲明所相心体。为无明眠梦于异相。而今渐与智惠相应。从异相梦。少得觉悟。故言觉于念异。由得此觉。六种异相。永灭不起。故言念无异相。是觉利益。 舍粗执着故名相似觉者 分别内外。计我我所。名粗执着。虽舍如是粗分别想。而未证知唯识实性。名相似觉。是觉分齐。第三位中。 法身菩萨等者 初地以上十地菩萨也。 觉于念住者 住相之中。虽不能计心外有尘。而执人法因缘而住。法身菩萨。觉人法相唯是识性。欲明所相心体。前觉异相。而眠于住相之梦。今与唯识真智相应。从住相梦。而得觉悟。故言觉于念住。由得此觉。四种住相灭。而不起故。言念无住相。 以离分别粗念相者 人我见名分别。简异异相粗分别故。不加粗言。我执名粗念。简异生相微细念故。名为粗念。虽复觉知唯识实性。而犹睡于生相之梦故。名随分 现代汉语译本： ‘令不起者，是觉利益。’意思是说，先前因为不觉悟而产生恶念，现在因为觉悟的缘故，能够止息和灭除这些现象。 ‘言虽复名觉即是不觉者’，这是在说明觉悟的程度和界限。虽然知道灭除现象实际上是不善的，但仍然没有觉悟到灭除现象也像一场梦一样。这是在第二阶段（指修行位次）。 ‘言初发意菩萨等者’，指的是十解位以上的三贤位菩萨。十解位的初心叫做发心住，因此这里称为初发意。 ‘觉于念异者’，在异相之中，分别内外，执着于‘我’和‘我所’。三乘行人都能了知内在没有神我，外在没有我所。这里想要说明所相心体的状态，就像无明睡眠一样，在异相中做梦。现在逐渐与智慧相应，从异相的梦中，稍微得到觉悟，所以说‘觉于念异’。由于得到这种觉悟，六种异相永远灭除，不再生起，所以说‘念无异相’，这就是觉悟的利益。 ‘舍粗执着故名相似觉者’，分别内外，执着于‘我’和‘我所’，叫做粗执着。虽然舍弃了这种粗浅的分辨想法，但还没有证悟唯识的真实体性，这叫做相似觉。这是觉悟的程度和界限，属于第三阶段。 ‘法身菩萨等者’，指的是初地以上的十地菩萨。 ‘觉于念住者’，在住相之中，虽然不能执着心外有尘，但仍然执着于人法因缘而安住。法身菩萨觉悟到人法之相都只是识。这里说明所相心体的状态，先前觉悟了异相，却在住相的梦中沉睡。现在与唯识的真实智慧相应，从住相的梦中得到觉悟，所以说‘觉于念住’。由于得到这种觉悟，四种住相灭除，不再生起，所以说‘念无住相’。 ‘以离分别粗念相者’，人我见叫做分别，这里用‘分别’是为了区别于异相中的粗分别，所以没有加上‘粗’字。我执叫做粗念，这里用‘粗念’是为了区别于生相中的微细念，所以称为粗念。虽然已经觉知了唯识的真实体性，但仍然沉睡于生相的梦中，所以称为随分（觉悟）。
English
English version: 'That which does not arise is the benefit of awakening.' This means that previously, due to non-awakening, evil thoughts arose, but now, due to awakening, one can stop and extinguish these phenomena. 'Although it is called awakening, it is still non-awakening' clarifies the degree and boundary of awakening. Although one knows that extinguishing phenomena is actually not good, one still has not awakened to the fact that extinguishing phenomena is also like a dream. This is in the second stage (referring to the stage of practice). 'Those such as Bodhisattvas who have initially generated the intention' refers to the Bodhisattvas of the Three Worthies above the Ten Understandings stage. The initial mind of the Ten Understandings stage is called the Abode of Generating Intention, so it is called 'initially generated intention' here. 'Awakening to the difference in thought' means that within the different appearances, one distinguishes between inner and outer, clinging to 'self' and 'what belongs to self'. People of the Three Vehicles can all understand that there is no divine self within and no what belongs to self without. Here, the intention is to explain the state of the mind-essence of what is manifested, like being asleep in ignorance, dreaming in different appearances. Now, gradually corresponding with wisdom, one slightly awakens from the dream of different appearances, so it is said 'awakening to the difference in thought'. Because of obtaining this awakening, the six different appearances are forever extinguished and no longer arise, so it is said 'thought has no different appearances', which is the benefit of awakening. 'Relinquishing coarse clinging is called similar awakening' means that distinguishing between inner and outer, clinging to 'self' and 'what belongs to self', is called coarse clinging. Although one has relinquished such coarse discriminating thoughts, one has not yet realized the true nature of only-consciousness, which is called similar awakening. This is the degree and boundary of awakening, belonging to the third stage. 'Those such as Dharmakaya Bodhisattvas' refers to the Bodhisattvas of the Ten Grounds above the first ground. 'Awakening to the abiding in thought' means that within the abiding appearance, although one cannot cling to dust outside the mind, one still clings to the conditions of person and dharma and abides. Dharmakaya Bodhisattvas awaken to the fact that the appearances of person and dharma are only consciousness. Here, the intention is to explain the state of the mind-essence of what is manifested. Previously, one awakened to the different appearances, but slept in the dream of the abiding appearance. Now, corresponding with the true wisdom of only-consciousness, one awakens from the dream of the abiding appearance, so it is said 'awakening to the abiding in thought'. Because of obtaining this awakening, the four abiding appearances are extinguished and no longer arise, so it is said 'thought has no abiding appearance'. 'Because of being apart from the discriminating coarse thought appearance' means that the view of person and self is called discrimination. The use of 'discrimination' here is to distinguish it from the coarse discrimination in different appearances, so the word 'coarse' is not added. Clinging to self is called coarse thought. The use of 'coarse thought' here is to distinguish it from the subtle thought in the birth appearance, so it is called coarse thought. Although one has already awakened to the true nature of only-consciousness, one is still sleeping in the dream of the birth appearance, so it is called partial (awakening). -------------------------------------------------------------------------------- 觉也。第四位中。
Chinese
菩萨尽地者 谓无垢地。是总举一位。如本业经说。无垢地菩萨。迳百千劫住。下之二句。别明二道。 满足方便者 是方便道。 一念相应者 是无间道。如对法论云。究竟道者。谓金刚喻定。此有二种。谓方便道摄。无间道摄。此之三句。明能觉也。言觉心初起者。是明所觉也。 觉心初起者 依无明有生相。迷心体令动念。今乃证知。离本觉无不觉。即动念是寂心故。言觉心初起。如迷方时。谓东为西。悟时乃知。即邪西是正东。觉心初起义。亦如是。本由不觉。动心无起。今既觉故。心无所起故。言心无初相。前三位中。虽各除相。动念未尽故。言念无住相等。今究竟位。动念顿尽。唯一心在。故言心无初相。是觉利益。 远离 已下明觉分齐。业相动念。念中最细。名微细念。此相都尽。永无所余故。言远离。远离之时。正是佛地。前来诸位。未觉心源。生相未尽。心犹无常。今至此位。无明永灭。还归心源。无更起动。故言得见心性心即常住。更无所进名究竟觉。又说未归心源。梦念未尽。欲灭此动。望到彼静。今既见心性。梦想都尽。觉知自心本无流转。今无息灭。常自一心。如住一床。故言得见心性心即常住。如是始觉即与本觉。等同无别。名究 现代汉语译本 ‘觉也。第四位中。’ ‘菩萨尽地者’（菩萨修行的最后阶段）是指‘无垢地’（指菩萨修行中的一个清净境界）。这是总括地说明一个位次。如《本业经》所说：‘无垢地菩萨，经历百千劫住。’下面的两句，分别说明两种道。 ‘满足方便者’，是指方便道。 ‘一念相应者’，是指无间道。如《对法论》所说：‘究竟道者，谓金刚喻定。’（指像金刚一样坚固的比喻禅定）这有两种，即方便道所摄和无间道所摄。’这三句话，说明能觉悟。 ‘言觉心初起者’，是说明所觉悟的。 ‘觉心初起者’，是说依于无明（对事物真相的迷惑）而有生相（生灭变化的现象），迷惑了心体而使之动念。现在证悟到，离开本觉（本有的觉悟）就没有不觉，即动念就是寂静的心。所以说‘觉心初起’，就像迷失方向时，把东看成西。觉悟时才知道，原来错误的西就是真正的东。‘觉心初起’的意义，也是这样。本来由于不觉，动心没有起始。现在既然觉悟了，心就没有起始。所以说‘心无初相’。前面三个位次中，虽然各自除去了相，但动念还没有完全消除，所以说‘念无住相等’。现在到了究竟位，动念完全消除，只有一心存在。所以说‘心无初相’，这是觉悟的利益。 ‘远离’以下说明觉悟的界限。业相动念，在念头中最细微的，叫做微细念。这种相完全消失，永远没有剩余，所以说‘远离’。远离的时候，正是佛地。前面各个位次，没有觉悟心源，生相没有完全消除，心仍然是无常的。现在到了这个位次，无明永远灭除，回归心源，不再起动。所以说‘得见心性心即常住’，不再有所前进，叫做究竟觉。又说没有回归心源，梦念没有完全消除，想要灭除这种动，希望达到那种静。现在既然见到了心性，梦想都完全消失，觉知自心本来没有流转，现在也没有止息，常自一心，如住在一张床上。所以说‘得见心性心即常住’。这样，始觉（开始的觉悟）就与本觉（本来的觉悟）等同没有差别，叫做究竟。