English
English version: The following section, starting with '实无有' (shí wú yǒu, in reality there is not), precisely elucidates the principle of non-duality. It states that all sentient beings cannot be called 'awakened ones' (觉者, jué zhě). All beings below the Vajra (金刚, jīn gāng) stage are perpetually asleep in ignorance (无明, wú míng, avidyā), never having been separated from it even for a moment. Based on this principle, they cannot be called awakened, because only by permanently leaving sleep can one be called awakened. However, if considering the differences in the four characteristics (四相, sì xiàng, saṃskṛta-lakṣaṇa, arising, abiding, changing, ceasing), there is a meaning of gradual awakening, as previously explained. Now, because the blinding effect of ignorance has no differentiating characteristics, all are considered unawakened. As stated in the *Benevolent Kings Sutra* (*仁王经*, *Rén Wáng Jīng*), from the stage of Subduing Endurance (伏忍, fú rěn) to the stage of Equal Awakening (等觉, děng jué), illuminating the ultimate truth (第一义谛, dì yī yì dì, paramārtha-satya) is not called 'seeing.' What is called 'seeing' is only the Tathagata Buddha. Regarding '言若得无念则知心相生住异灭者' (yán ruò dé wú niàn zé zhī xīn xiāng shēng zhù yì miè zhě, if one attains non-thought, then one knows the arising, abiding, changing, and ceasing of mental characteristics), it is because when one has not attained non-thought (无念, wú niàn, non-conceptual thought), one cannot universally know that all mental characteristics are merely dreams. Therefore, one cannot be called awakened. The Buddha, having attained non-thought, can universally know that all sentient beings are asleep in ignorance, dreaming in the four characteristics, and thus can be called awakened. Regarding '言以无念等者' (yán yǐ wú niàn děng zhě, speaking of being equal in non-thought), this explains and completes the above meaning. Here, there is a hidden question: if the Buddha attains non-thought and sentient beings have thought, with such separation and difference, how can the Buddha, having attained non-thought, know that others have thought? It is because all their thoughts are inherently non-thought in nature. Now, the non-thought attained by the Buddha is equal and non-dual with their non-thought. It is said, 'Because of equality in non-thought,' having attained equal non-thought, one can universally know all thoughts. This precisely elucidates the meaning of non-duality. Although it is said that only by initially attaining non-thought does one accomplish initial awakening (始觉, shǐ jué), and that one awakens to the fact that the four characteristics originally do not arise, what non-awakening is attained, and what initial awakening is there? Therefore, it is said that in reality, there is no difference in initial awakening. How is there no difference? Because the arising of the four characteristics has a sense of before and after, but from the beginning, they are simultaneously interdependent. Moreover, these four characteristics are formed by the mind; apart from the mind, they have no separate self-nature. Therefore, it is said that the four characteristics exist simultaneously and have no independent existence. It is like the movement of seawater, which is called a wave. The wave has no self-nature, so there is no movement of the wave; the water has substance, so there is movement of the water. The meaning of the mind and the four characteristics is also like this. To reveal this meaning, the four-fascicle sutra says: 'Mahamati (大慧, dà huì), the seven consciousnesses (七识, qī shí, vijñāna, typically referring to the eye, ear, nose, tongue, body, mind, and manas consciousnesses) do not transmigrate, do not experience suffering or joy, and are not the cause of Nirvana (涅槃, niè pán, liberation). The Tathagatagarbha (如来藏, rú lái zàng, Buddha-nature) experiences suffering.' --------------------------------------------------------------------------------
Chinese
乐与因俱。若生若灭。又夫人经云。于此六识及心法。智此七法。刹那不种众苦。不得厌苦乐求涅槃。世尊如来藏者。无前际。不起不灭。法种诸苦。得厌苦乐求涅槃。又云生死者。是二法。是如来藏。世间言说故。有生有死。非如来藏。有生死法。此二经意。同明即如来藏。流转生死。生死根本。无自体。无自体故。无别流转。相既无转。体何由动。故言非如来藏有生有死。由是义故。四相唯是一心不觉即。同本觉故。言本来平等同一觉也。 复次 已下第二广明本觉。于中有二。初明本觉功能能生二相。 复次觉体相 以下二明本觉体相。相有四种。初中。 智净相者 明本觉随染还净。 不思议业者 是还净之用。 言满足方便者 在无垢地。破和合识相者。谓不生灭与生灭和合。名和合识。今破其所合之生灭相。故不生灭体离相。而影故下言影。显现法身是本觉也。 言相续心相者 犹是阿梨耶识。但通摄生灭与不生灭。名和合识。为显法身本觉义故。偏取生灭相内自相。名相续心。为显应身始觉义故。相是业相。此不灭相续心。但灭相续心相。相灭之时。其相续心永离识相。转成圆智。故言智淳净故。即是应身始觉义也。然此始觉无别始起。即本觉体随染作染。今自 现代汉语译本 乐与因俱，无论是生还是灭。又如《夫人经》所说：‘对于这六识（眼识、耳识、鼻识、舌识、身识、意识）以及心法，如果能明智地认识这七法，即使在刹那间不种下众苦之因，也无法厌离痛苦，求得涅槃（寂灭）。’世尊所说的如来藏（tathāgatagarbha），没有前际（过去），不生不灭，是产生诸苦的根源，才能厌离痛苦，求得涅槃。经中又说，生死是二法，即是如来藏。世间的言说，所以有生有死，但并非如来藏本身有生死之法。这两部经的意思，都是在说明即如来藏在流转生死，生死的根本没有自体（svabhāva）。因为没有自体，所以没有别的流转。相既然没有转变，体又怎么会动摇呢？所以说并非如来藏有生有死。因为这个道理，四相（生、住、异、灭）唯一是心的不觉，即与本觉（mūla-buddhi）相同，所以说本来平等，同一觉悟。 其次，下面第二部分广泛阐明本觉。其中分为两部分。首先阐明本觉的功能，能够产生二相（能见之相和所见之相）。 其次，‘觉体相’，以下第二部分阐明本觉的体相。相有四种。首先在第一种中： ‘智净相者’，说明本觉随着染污而返回清净。 ‘不思议业者’，是返回清净的作用。 ‘言满足方便者’，在无垢地（vimala-bhūmi），破除和合识相。所谓不生灭与生灭和合，名为和合识。现在破除其所和合的生灭之相，所以不生灭的本体离开了相。而影，所以下面说‘影’，显现法身（dharma-kāya）就是本觉。 ‘言相续心相者’，仍然是阿梨耶识（ālaya-vijñāna）。但统摄生灭与不生灭，名为和合识。为了彰显法身本觉的意义，偏取生灭相内的自相，名为相续心。为了彰显应身（nirmāṇa-kāya）始觉（ādi-buddhi）的意义，相是业相。这不灭的相续心，只是灭相续心相。相灭之时，其相续心永远离开识相，转成圆智（paripūrṇa-jñāna）。所以说智慧纯净，就是应身始觉的意义。然而这始觉没有别的开始，即本觉的本体随着染污而作为染污，现在自己
English
English version Pleasure and its cause are together, whether it is arising or ceasing. Moreover, the *Śrīmālādevī Siṃhanāda Sūtra* says: 'Regarding these six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and mental dharmas, if one wisely understands these seven dharmas, even in an instant without planting the seeds of suffering, one cannot厌离 (yanli, detest) suffering and seek *Nirvana* (extinction).’ The *Tathāgatagarbha* (如来藏, womb of the *Tathāgata*) spoken of by the World-Honored One, has no prior limit (past), neither arises nor ceases, is the source of all sufferings, and only then can one厌离 (yanli, detest) suffering and seek *Nirvana*. The sutra also says that birth and death are two dharmas, which are the *Tathāgatagarbha*. Worldly speech thus has arising and ceasing, but it is not that the *Tathāgatagarbha* itself has the dharmas of birth and death. The meaning of these two sutras is to explain that the *Tathāgatagarbha* is what transmigrates in birth and death, and the root of birth and death has no *svabhāva* (自体, self-nature). Because it has no *svabhāva*, there is no separate transmigration. Since the characteristics do not change, how can the substance move? Therefore, it is said that the *Tathāgatagarbha* does not have birth and death. Because of this principle, the four characteristics (arising, abiding, changing, ceasing) are solely the non-awakening of the mind, which is the same as the *mūla-buddhi* (本觉, original enlightenment), so it is said that they are originally equal and the same enlightenment. Secondly, the following second part extensively explains *mūla-buddhi*. It is divided into two parts. First, it explains the function of *mūla-buddhi*, which can produce two aspects (the aspect of the seer and the aspect of the seen). Secondly, 'The aspect of the nature of enlightenment,' the following second part explains the nature and characteristics of *mūla-buddhi*. There are four kinds of aspects. First, in the first kind: 'The aspect of pure wisdom' explains that *mūla-buddhi* returns to purity along with defilement. 'The inconceivable karma' is the function of returning to purity. 'The words 'satisfying expedient means'' are in the *vimala-bhūmi* (无垢地, stainless ground), breaking the aspect of the combined consciousness. The so-called non-arising and non-ceasing combining with arising and ceasing is called combined consciousness. Now, breaking the aspect of arising and ceasing that is combined, so the substance of non-arising and non-ceasing is apart from aspects. And the shadow, so below it says 'shadow,' revealing that the *dharma-kāya* (法身, dharma body) is *mūla-buddhi*. 'The words 'aspect of the continuous mind'' are still the *ālaya-vijñāna* (阿梨耶识, storehouse consciousness). But it encompasses both arising and ceasing and non-arising and non-ceasing, called combined consciousness. In order to manifest the meaning of the *dharma-kāya* *mūla-buddhi*, it particularly takes the self-aspect within the aspect of arising and ceasing, called the continuous mind. In order to manifest the meaning of the *nirmāṇa-kāya* (应身, transformation body) *ādi-buddhi* (始觉, initial enlightenment), the aspect is the aspect of karma. This non-ceasing continuous mind only extinguishes the aspect of the continuous mind. When the aspect is extinguished, its continuous mind forever leaves the aspect of consciousness and transforms into *paripūrṇa-jñāna* (圆智, perfect wisdom). Therefore, it is said that pure wisdom is the meaning of the *nirmāṇa-kāya* *ādi-buddhi*. However, this *ādi-buddhi* has no other beginning, that is, the substance of *mūla-buddhi* acts as defilement along with defilement, now itself --------------------------------------------------------------------------------
Chinese
染缘还得淳净。名始觉耳。是故始觉。即是本觉之随缘义也。如经言。是故大惠。诸自相灭。自相灭者。业相灭。若自相者。不异外道断见戏论。外道说离诸境界。相续识灭。相续识灭。已即灭诸识。大惠。若相续识灭者。无始世来。诸识应灭。正谓此也喻中。 言水非动性者 今虽非静。而此动若。不由自性故。动但是随他而动。心亦如是。随缘而动。不由自性故动。故言非动性也。 若无明灭相续则灭者 相续相灭也。 智性不坏者 相续心体。相续不灭。即是自相。神解之性名为智性。 复次 以下第二明本觉体相。四种镜中第二。 因熏习者 此性功德。能作正因。熏众生心。能起厌乐及诸加行。乃至佛果言因熏习。一切诸法悉于中现。故名为镜。如花严云。譬如深大海弥宝不可尽。于中悉显现。众生形类像。甚深因缘海功德宝。无尽清净法身中。无像而不显。正谓此也。 第四缘熏习者 始起圆智。作增上缘。熏众生心。令起厌乐及诸加行。乃至佛果。故名缘熏。此诸行德。不离圆智。是波智影。故名为镜。如佛地经说。大圆镜智。能起一切众生诸善法影。此之谓也。余二种镜义。显可知。 起信论别记(本终) 大乘起信论别记(末) 海东沙 现代汉语译本： 染污的因缘需要回归到淳朴清净的状态，才能真正开始觉悟。因此，‘始觉’（开始觉悟）就是‘本觉’（本来觉悟）随顺因缘的含义。正如经文所说：‘所以大慧（Mahamati），一切自相（svalaksana）都会灭除。’自相灭除，就是业相（karmalaksana）灭除。如果执着于自相，就与外道的断灭见论没有区别。外道说离开一切境界，相续识（santana-vijnana）就会灭除。相续识灭除后，就灭除一切识。大慧，如果相续识灭除，那么从无始以来，一切识早就应该灭除了。’这正是经文所要批判的。就像譬喻中的水。 说水没有动的自性，现在虽然不是静止的，但这种动不是来自它本身的自性。所以，动只是随着外因而动。心也是这样，随着因缘而动，不是因为自身的自性而动，所以说没有动的自性。 如果无明（avidya）灭除，相续也就会灭除，指的是相续相（santana-laksana）灭除。 智性不会坏灭，指的是相续心体（santana-citta），相续不会灭除，这就是自相。神妙理解的性质称为智性（jnana-dhatu）。 再次，以下第二部分说明本觉的体相，对应四种镜中的第二种。 ‘因熏习’（hetu-vasana）指的是这种自性的功德，能够作为正因，熏习众生的心，能够生起厌离和欣乐以及各种加行，乃至达到佛果，这就是‘因熏习’。一切诸法都显现在其中，所以称为镜。如《华严经》（Avatamsaka Sutra）所说：‘譬如深大海，弥宝不可尽，于中悉显现，众生形类像。’甚深的因缘海，功德宝藏，无尽清净的法身中，没有不显现的形象。’这正是这个意思。 ‘缘熏习’（pratyaya-vasana）指的是开始生起的圆满智慧（paripurna-jnana），作为增上缘，熏习众生的心，使之生起厌离和欣乐以及各种加行，乃至达到佛果，所以称为缘熏。这些行持的功德，不离开圆满智慧，是圆满智慧的波浪和影子，所以称为镜。如《佛地经》（Buddhabhumi Sutra）所说：‘大圆镜智（Adarsa-jnana），能生起一切众生诸善法影。’说的就是这个意思。其余两种镜的含义，显而易见。 《起信论别记》（本终） 《大乘起信论别记》（末） 海东沙