English
English version 'Awareness also. In the fourth position.' 'Bodhisattva's Exhaustive Ground' (the final stage of a Bodhisattva's practice) refers to 'Immaculate Ground' (a pure state in a Bodhisattva's practice). This is a general statement about a position. As stated in the *Original Karma Sutra*: 'Bodhisattvas in the Immaculate Ground reside for hundreds of thousands of kalpas.' The following two sentences separately explain the two paths. 'Fulfilling Expedient Means' refers to the path of expedient means. 'Corresponding in a Single Thought' refers to the uninterrupted path. As stated in the *Treatise on the Dharma*: 'The ultimate path is the Vajra-like Samadhi' (a diamond-hard metaphor for samadhi). This has two types: those included in the path of expedient means and those included in the uninterrupted path.' These three sentences explain the ability to awaken. 'The initial arising of the awakened mind' explains what is awakened. 'The initial arising of the awakened mind' refers to the arising of phenomena (生相) based on ignorance (无明, delusion about the true nature of things), which deludes the mind and causes it to stir with thoughts. Now it is realized that apart from original awareness (本觉, inherent enlightenment), there is no non-awareness, meaning that the stirring of thoughts is itself the tranquil mind. Therefore, it is said 'the initial arising of the awakened mind' is like losing direction and mistaking east for west. Upon awakening, one realizes that the mistaken west is actually the true east. The meaning of 'the initial arising of the awakened mind' is similar. Originally, due to non-awareness, the stirring of the mind had no beginning. Now that there is awakening, the mind has no beginning. Therefore, it is said 'the mind has no initial appearance.' In the previous three positions, although appearances were removed, the stirring of thoughts was not completely eliminated, so it was said 'thoughts have no abiding appearance, etc.' Now, in the ultimate position, the stirring of thoughts is completely eliminated, and only the one mind remains. Therefore, it is said 'the mind has no initial appearance,' which is the benefit of awakening. 'Far removed' below explains the boundaries of awakening. The karma appearance (业相) and the stirring of thoughts, the most subtle of thoughts, are called subtle thoughts (微细念). This appearance is completely exhausted, with nothing remaining, so it is said 'far removed.' The time of being far removed is precisely the Buddha-ground. In the previous positions, the source of the mind was not awakened, the appearance of arising was not completely eliminated, and the mind was still impermanent. Now, in this position, ignorance is forever extinguished, returning to the source of the mind, with no further arising or stirring. Therefore, it is said 'having seen the mind-nature, the mind is constantly abiding,' with no further progress, called ultimate awakening. It is also said that without returning to the source of the mind, dream-thoughts are not completely eliminated, and one desires to extinguish this stirring, hoping to reach that stillness. Now that the mind-nature has been seen, dreams are completely exhausted, and one realizes that the self-mind originally has no flowing, and now has no cessation, constantly one mind, as if dwelling on one bed. Therefore, it is said 'having seen the mind-nature, the mind is constantly abiding.' In this way, initial awakening (始觉, initial enlightenment) is equal to and no different from original awareness (本觉, inherent enlightenment), called ultimate. --------------------------------------------------------------------------------
Chinese
竟觉。是明觉分齐也。问若言始觉同于本觉离生灭者。此说云何通。如摄论云。本既常住。未依于本。相续恒在。乃至广说。答二意异故。理不相违。何者此论主意。欲显本由不觉。动于静心。今息不觉。还归本静故成常住。彼摄论意。欲明法身。本来常住不动。依彼法身。起福惠二行。能感万德报果。既为因缘所起。是故不离生灭故。说相续具义。而说始成万德。要具二义。依前义故常住。依后义故生灭。生灭常住不相妨碍。以一一念迷遍。三世不过一念故。如似一一毛孔。皆遍十方。虽遍十方。不增毛孔。佛佛如是。无障无碍。岂容偏执于其门哉。如花严经偈云。牟尼离三世。相好悉具足。住于无所住。法界悉清净。因缘故法生。因缘故法灭。如是观如来。究竟离痴惑。今二论主。各述一义。有何相妨耶。又如经。依诸伏道。起事心灭。依法断道。依根本心灭。依胜拔道。根本心尽。此言诸伏道者。谓三十心。起事心灭者。犹此论中舍粗分别执著相。即异相也。依法断道。在法身位。依根本心灭者。犹舍分别粗念相。是住相也。胜拔道者。金刚无碍。根本心尽者。犹此远离微细念也。此谓生相。是故已下。引经证成也。 言又心起者 已下二明始觉不异本觉。此中亦二。初即因言重核始觉分齐。 而 现代汉语译本： 竟觉（究竟的觉悟）。这是明觉（明白觉悟）的分界。问：如果说始觉（开始的觉悟）等同于本觉（本来的觉悟），远离生灭，那么这种说法如何解释？如《摄大乘论》所说：‘本觉既然常住，未依于本觉时，相续恒常存在。’乃至广说。答：因为两种含义不同，所以道理上不相违背。为什么呢？因为此论（《起信论》）的作者意在显示，本觉由于不觉而动于静止的心，现在止息不觉，返回本来的静止，所以成就常住。而彼《摄大乘论》的意在阐明法身（佛的真身）本来常住不动，依靠彼法身，生起福德和智慧两种修行，能够感得万德的报果。既然是由因缘所生起，所以不离生灭，因此说相续具足意义，而说始成万德。要具足两种含义：依前一种含义，所以常住；依后一种含义，所以生灭。生灭和常住互不妨碍。因为一一念的迷惑遍及三世，也不过是一念之间。犹如一一毛孔，都遍及十方。虽然遍及十方，也不增加毛孔。佛佛都是这样，没有障碍没有阻碍。怎么能偏执于某一门径呢？如《华严经》的偈颂说：‘牟尼（释迦牟尼佛）离开三世，相好悉皆具足，安住于无所住，法界悉皆清净。因缘故法生，因缘故法灭，如是观如来，究竟离痴惑。’现在两论的作者，各自阐述一种含义，有什么互相妨碍呢？又如经中所说：‘依诸伏道（降伏烦恼的修行），起事心灭（粗显的妄心止息）；依法断道（依法断除烦恼的修行），依根本心灭（根本的妄心止息）；依胜拔道（殊胜的解脱道），根本心尽（根本的妄心完全止息）。’这里所说的诸伏道，指的是三十心。起事心灭，犹如本论中所说的舍弃粗显的分辨执著相，也就是异相。依法断道，在法身位，依根本心灭，犹如舍弃分别的粗念相，是住相。胜拔道，是金刚无碍的智慧，根本心尽，犹如远离微细的念头，这是生相。所以下面引用经文来证明。 ‘言又心起者’以下，第二部分说明始觉不异于本觉。此中也分为两部分。首先，通过因果关系再次核实始觉的分界。
English
English version: 'Jing Jue' (Ultimate Enlightenment). This is the boundary of 'Ming Jue' (Clear Enlightenment). Question: If it is said that 'Shi Jue' (Initial Enlightenment) is the same as 'Ben Jue' (Original Enlightenment), being apart from birth and death, how can this statement be explained? As the *Śrīmālādevī Siṃhanāda Sūtra* says: 'Since the Original Enlightenment is permanent, before relying on the Original Enlightenment, the continuous existence is always present,' and so on. Answer: Because the two meanings are different, the principles do not contradict each other. Why? Because the intention of the author of this treatise (Awakening of Faith) is to show that the Original Enlightenment, due to non-enlightenment, moves the mind from stillness. Now, ceasing non-enlightenment and returning to the original stillness, it achieves permanence. The intention of that *Saṃgraha* (*Mahāyānasaṃgraha*) is to clarify that the Dharmakāya (the true body of the Buddha) is originally permanent and unmoving. Relying on that Dharmakāya, the two practices of merit and wisdom arise, which can bring about the reward of myriad virtues. Since it is caused by conditions, it is inseparable from birth and death. Therefore, it is said that the continuous existence has meaning, and it is said that the myriad virtues are initially achieved. Two meanings must be fulfilled: according to the former meaning, it is permanent; according to the latter meaning, it is subject to birth and death. Birth and death and permanence do not hinder each other. Because the delusion of each thought pervades the three times, it is only a moment. It is like each pore, all pervading the ten directions. Although pervading the ten directions, it does not increase the pores. All Buddhas are like this, without obstruction or hindrance. How can one be biased towards a certain path? As the verse in the *Avataṃsaka Sūtra* says: 'Muni (Śākyamuni Buddha) is apart from the three times, the auspicious marks are all complete, abiding in non-abiding, the Dharma realm is all pure. Due to conditions, the Dharma arises; due to conditions, the Dharma ceases. Thus, observing the Tathāgata, ultimately free from delusion.' Now, the authors of the two treatises each describe one meaning, what is there to hinder each other? Also, as the sutra says: 'Relying on the various subduing paths, the arising of the active mind ceases; relying on the Dharma cutting path, the fundamental mind ceases; relying on the superior extracting path, the fundamental mind is exhausted.' The various subduing paths mentioned here refer to the thirty minds. The cessation of the active mind is like the abandonment of the coarse discriminating attachment in this treatise, which is the different aspect. Relying on the Dharma cutting path, in the position of Dharmakāya, the cessation of the fundamental mind is like abandoning the coarse thought aspect of discrimination, which is the abiding aspect. The superior extracting path is the diamond-like unobstructed wisdom, and the exhaustion of the fundamental mind is like being apart from subtle thoughts, which is the arising aspect. Therefore, the following quotes sutras to prove it. The following part, beginning with 'Also, when the mind arises,' explains that Initial Enlightenment is not different from Original Enlightenment. This section is also divided into two parts. First, through cause and effect, the boundary of Initial Enlightenment is re-verified. --------------------------------------------------------------------------------
Chinese
实无有 已下正明不异。言一切众生不名为觉者。金刚已还一切众生。长眠无明。未曾相离。依是义故。不得名觉。由永离眠。方名觉故。然若对四相差别。有渐觉义。义如前说。今纷无明之眼无差别相故。皆是不觉。如仁王经云。始从伏忍至等觉位。照第一义谛。不名为见。所谓见者。唯佛如来。 言若得无念则知心相生住异灭者 由未得无念时。不能遍知一切心相。皆悉是梦。故不得名觉。佛得无念故。能遍知一切众生眠于无明梦于四相。方得名觉。 言以无念等者 是释成上义。此中有伏疑。云佛得无念。众生有念。如是隔别。所以自得无念知他有念者何。由彼一切有念。其性本来无念。今佛所得无念。与彼无念平等无二。言以无念平等故。既得平等无念。故能遍知诸念也。此中正明无异之义。虽曰始得无念方成始觉。而觉于四相本来无起。得何不觉。而有始觉。故言而实无有始觉之异。云何无异者。以四相生起。义有前后。而从本已来同时相依。又此四相。为心所成。除心以外。无别自体。故言四相俱时而有皆无自立。犹如海水之动。说名为波。波无自体故。无波之动。水有体故。有水之动。心与四相义。亦如是。为显是义故。四卷经云。大惠七识不流转。不受苦乐。非涅槃因。如来藏者。受苦 现代汉语译本： ‘实无有’以下，正是说明不异之理。说一切众生不能称为觉者，金刚位以下的众生，长久沉睡于无明（avidyā，对事物真相的无知），未曾须臾分离。依据这个道理，不能称为觉悟。因为永远脱离睡眠，才称为觉悟。然而如果针对四相（saṃskṛta-lakṣaṇa，生、住、异、灭）的差别，有渐觉的意义，意义如前所述。现在因为无明的障眼没有差别相，所以都是不觉。如《仁王经》所说，从伏忍位到等觉位，照见第一义谛（paramārtha-satya，最高的真理），不能称为见，所谓见者，唯有佛如来。 ‘言若得无念则知心相生住异灭者’，因为未得无念（无分别念）时，不能普遍知晓一切心相，都只是梦幻，所以不能称为觉悟。佛陀得到无念，所以能普遍知晓一切众生沉睡于无明，梦幻于四相，才能称为觉悟。 ‘言以无念等者’，这是解释成就上面的意义。这里有伏藏的疑问，说佛陀得到无念，众生有念，如此隔绝差别，那么佛陀自己得到无念，如何能知晓他人有念呢？因为他们一切的念，其自性本来是无念。现在佛陀所得到的无念，与他们的无念平等无二。说‘以无念平等故’，既然得到平等无念，所以能普遍知晓诸念。这里正是说明无异的意义。虽然说开始得到无念才成就始觉（最初的觉悟），而觉悟到四相本来没有生起，得到什么不觉，而有始觉呢？所以说而实际上没有始觉的差异。如何没有差异呢？因为四相的生起，意义上有前后，而从本来以来同时相互依存。又这四相，为心所成，除了心以外，没有别的自体，所以说四相同时而有，都没有独立的自性。犹如海水的动荡，说名为波浪，波浪没有自体，所以没有波浪的动荡，水有体性，所以有水的动荡。心与四相的意义，也是如此。为了彰显这个意义，四卷本的经书说：大慧，七识（vijñāna，通常指眼识、耳识、鼻识、舌识、身识、意识、末那识）不流转，不受苦乐，不是涅槃（nirvāṇa，解脱）的原因。如来藏（tathāgatagarbha，佛性）承受苦