English
English version: The defiled conditions must return to a state of purity and simplicity for true awakening to begin. Therefore, ‘initial awakening’ (shi jue) is the meaning of ‘original awakening’ (ben jue) following conditions. As the sutra says, ‘Therefore, Mahamati, all self-characteristics (svalaksana) will be extinguished.’ The extinction of self-characteristics is the extinction of karma-characteristics (karmalaksana). If one clings to self-characteristics, there is no difference from the annihilationist views of external paths. External paths say that by leaving all realms, the continuous consciousness (santana-vijnana) will be extinguished. After the continuous consciousness is extinguished, all consciousnesses are extinguished. Mahamati, if continuous consciousness were extinguished, then from beginningless time, all consciousnesses should have been extinguished long ago.’ This is precisely what the sutra is criticizing. Like the water in the analogy. To say that water has no nature of movement, although it is not still now, this movement does not come from its own nature. Therefore, movement is only moved by external causes. The mind is also like this, moved by conditions, not moved by its own nature, so it is said to have no nature of movement. If ignorance (avidya) is extinguished, continuity will also be extinguished, referring to the extinction of the continuity-characteristic (santana-laksana). The nature of wisdom does not decay, referring to the continuous mind-essence (santana-citta), continuity will not be extinguished, this is the self-characteristic. The nature of miraculous understanding is called the nature of wisdom (jnana-dhatu). Furthermore, the second part below explains the substance and characteristics of original awakening, corresponding to the second of the four mirrors. ‘Conditioned by cause’ (hetu-vasana) refers to the merit of this nature, which can act as the correct cause, influencing the minds of sentient beings, and can generate aversion and joy, as well as various additional practices, even reaching Buddhahood, this is ‘conditioned by cause.’ All dharmas appear within it, so it is called a mirror. As the Avatamsaka Sutra says, ‘For example, in the deep ocean, the myriad treasures are inexhaustible, and within it, all the forms and images of sentient beings appear.’ The deep ocean of causes and conditions, the treasure of merit, in the endless pure Dharmakaya, there is no image that does not appear.’ This is precisely the meaning. ‘Conditioned by conditions’ (pratyaya-vasana) refers to the perfect wisdom (paripurna-jnana) that begins to arise, acting as a supporting condition, influencing the minds of sentient beings, causing them to generate aversion and joy, as well as various additional practices, even reaching Buddhahood, so it is called conditioned by conditions. The merit of these practices does not depart from perfect wisdom, it is the wave and shadow of perfect wisdom, so it is called a mirror. As the Buddhabhumi Sutra says, ‘The Great Round Mirror Wisdom (Adarsa-jnana) can generate the shadows of all good dharmas of all sentient beings.’ This is what it means. The meanings of the other two mirrors are obvious. Commentary on the Awakening of Faith (End of the Volume) Separate Record of the Awakening of Faith in the Mahayana (End) Haidongsha -------------------------------------------------------------------------------- 门元晓撰
Chinese
此下明不觉。中有二。一明根本不觉。二复次以下。明枝末不觉。初中立二。一正明不觉依本觉立。二明本觉待不觉有。 言不如实知真如法一故不觉心起者 即是根本无明。此如迷方。 而有其念者 是业相等之动念。是如邪方。如离正方。外无别邪方。邪方即是正方。故言念无自相不离本觉。次明本觉待不觉义。 言不觉者 犹是无明。 妄想心者 不觉所起诸取相心。是举本而取末。 能知名义为说真觉者 由妄想心知名义故。方有言说。说于真觉。是名能说真觉之言。要依不觉所起妄想。 言若离不觉则无真觉自相可说者 是明所说真觉必待不觉。若不相待。则无自相。待他而有亦无自相。自相既无。何有他相。是显诸法无所得也。如下文言。当知。一切染法。净法。皆悉相待。无有自相可说。智度论云。若世谛如毫厘许有实者。第一义谛亦应可实。此之谓也。 复次 已下第二明支末不觉。此中先三相。是微细犹在阿梨耶识位。后六粗相。是余七识。但望彼根本无明。皆是所起之未。通名枝末不觉也。 言无明业相者 无明所起业相也。起动义。是业义。故言心动名为业相。 觉则不动者 是反释。如得始觉时。永无动。当知。 现代汉语译本 门元晓 撰 以下阐明‘不觉’（ajnana，指对真如实相的无知）。其中分为两部分。一是阐明根本不觉，二是‘复次’以下，阐明枝末不觉。首先阐明根本不觉，又分为两点。一是正明不觉依于本觉（tathata-jnana，指如实知自心本性的智慧）而立，二是阐明本觉依赖不觉而存在。 ‘言不如实知真如法一故不觉心起者’，这指的是根本无明。这就像迷失方向一样。 ‘而有其念者’，这是业相（karma-rupa，由无明产生的最初的动念）等等的动念。这就像邪方。如同离开正方，之外没有别的邪方。邪方即是正方。所以说念无自相，不离本觉。接下来阐明本觉依赖不觉的意义。 ‘言不觉者’，仍然是无明。 ‘妄想心者’，是不觉所产生的各种取相之心。这是举根本而取枝末。 ‘能知名义为说真觉者’，由于妄想心能知名义，所以才能有言说，说于真觉。这是名为能说真觉的言语。要依赖不觉所产生的妄想。 ‘言若离不觉则无真觉自相可说者’，这是说明所说的真觉必定依赖不觉。如果不互相依赖，就没有自相。依赖他者而有也没有自相。自相既然没有，哪里有他相？这是显示诸法无所得。如下文所说：‘当知，一切染法、净法，皆悉相待，无有自相可说。’《智度论》说：‘若世谛如毫厘许有实者，第一义谛亦应可实。’说的就是这个意思。 复次，以下第二部分阐明枝末不觉。其中先说的三种相，是微细的，仍然在阿梨耶识（alaya-vijnana，又称藏识，是储存一切经验的根本识）的层面。后面说的六种粗相，是其余七识（眼识、耳识、鼻识、舌识、身识、意识、末那识）。但相对于根本无明来说，都是所产生的枝末，统称为枝末不觉。 ‘言无明业相者’，是无明所产生的业相。起动是业的含义。所以说心动名为业相。 ‘觉则不动者’，这是反过来解释。如果得到始觉（prathama-bodhi，最初的觉悟）时，永远不会再动。应当知道。
English
English version Written by Yuanxiao The following explains 'non-awakening' (ajnana, ignorance of the true nature of reality). It consists of two parts. The first explains the fundamental non-awakening, and the second, from 'Furthermore,' explains the derivative non-awakening. The first part, explaining the fundamental non-awakening, is further divided into two points. The first directly clarifies that non-awakening is established based on original awakening (tathata-jnana, wisdom that truly knows the original nature of one's own mind), and the second clarifies that original awakening depends on non-awakening to exist. 'The statement that the mind of non-awakening arises because one does not truly know the oneness of the Dharma of Suchness' refers to fundamental ignorance. This is like getting lost. 'And having thoughts' refers to the arising of thoughts such as karma-rupa (the initial stirring of thought arising from ignorance). This is like a crooked direction. Just as there is no other crooked direction apart from the correct direction, the crooked direction is the correct direction. Therefore, it is said that thoughts have no self-nature and do not depart from original awakening. Next, the meaning of original awakening depending on non-awakening is explained. 'The term non-awakening' is still ignorance. 'The mind of delusion' refers to the various minds that grasp at appearances arising from non-awakening. This is taking the root to represent the branch. 'Being able to name and define and speak of true awakening' is because the mind of delusion can name and define, and therefore there can be speech to speak of true awakening. This is called the speech that can speak of true awakening. It relies on the delusions arising from non-awakening. 'The statement that if one departs from non-awakening, there is no self-nature of true awakening that can be spoken of' clarifies that the true awakening that is spoken of necessarily depends on non-awakening. If they do not depend on each other, there is no self-nature. Having existence dependent on others also has no self-nature. Since there is no self-nature, where is there other-nature? This reveals that all dharmas are unobtainable. As the following text says: 'It should be known that all defiled dharmas and pure dharmas are mutually dependent and have no self-nature that can be spoken of.' The *Mahaprajnaparamita-sastra* says: 'If mundane truth were as real as a hair's breadth, then ultimate truth should also be real.' This is what it means. Furthermore, the second part below explains the derivative non-awakening. Among them, the first three aspects are subtle and still at the level of the alaya-vijnana (storehouse consciousness, the fundamental consciousness that stores all experiences). The latter six coarse aspects are the remaining seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness). However, relative to fundamental ignorance, they are all derivative branches, collectively called derivative non-awakening. 'The term karma-rupa of ignorance' refers to the karma-rupa arising from ignorance. Arising and moving is the meaning of karma. Therefore, it is said that the movement of the mind is called karma-rupa. 'Awakening is non-moving' is an explanation in reverse. If one attains initial awakening (prathama-bodhi, the initial awakening), one will never move again. It should be known. -------------------------------------------------------------------------------- 今动只由不觉。
Chinese
动则有苦者 如得寂静。寂静是乐故。今云动即是苦也。 果不离因者 无明是无集。业相是无苦。无苦无集。一时而有。不相离也。然业相虽有生灭。最是微细。能所未分。无明亦尔。如无想论云。问此识何相何境。答相及境不可分别。一体无异。问若尔云何知有。答由事故。知有此识能生一切烦恼业果报事。譬如无明常起。此无明可欲分别不。若可分别。非谓无明。若不可分别。相应非有。而是有无。亦由欲嗔等事。知有无明。本识亦尔。阿毗达摩藏经中。亦同此说。如是等文。正约业相。而说也。第二能见相即梨耶见分。第三境界相。是梨耶相分。如四卷经云。譬如藏识。顿分别自心。现身及身安立具等。顿分别者。是能见相。自心及现等。是境界相。瑜伽论中。亦同此说。如是等文。是约后二相。说此二。虽有二分。不离业相。是唯量门。业相虽无能所。含有二分。是唯二。此三皆是异熟识摄。但为业烦恼。所惑义边。不别业相动转差转相等异。是故总说。为异熟识。为无明风。所动义边。从细至粗。动转差别。是故细分。立三种相。又此三。但为无明所动故在第八。后六乃为境界所动故在七识。即由是义故。说七识一向生灭。不同梨耶俱含二义也。 以有境界缘故生六 现代汉语译本： 现在的一切动，都只是由于不觉（avidyā，无明）。 动就有苦，如果得到寂静，寂静就是快乐。所以说动就是苦。 果不离因，无明是无集（samudaya，苦集灭道中的集），业相是无苦（duhkha，苦集灭道中的苦）。无苦无集，同时存在，不可分离。然而业相虽然有生灭，但极其微细，能（主体）和所（客体）尚未分离，无明也是如此。例如《无想论》中说：‘问：这个识是什么相？什么境？’答：‘相和境不可分别，一体无异。’问：‘如果这样，如何知道它存在？’答：‘由事故可知。知道有这个识，能生一切烦恼、业、果报等事。’譬如无明常起，这个无明可以分别吗？如果可以分别，就不是无明。如果不可分别，相应也不是有。而是有无之间。也由贪嗔等事，知道有无明。本识也是如此。《阿毗达摩藏经》中，也同样这样说。’这些经文，正是就业相而说的。第二能见相，就是阿赖耶识（ālayavijñāna）的见分。第三境界相，是阿赖耶识的相分。如四卷经中说：‘譬如藏识，顿然分别自心，现出身及身安立具等。’顿然分别，是能见相。自心及现等，是境界相。《瑜伽论》中，也同样这样说。这些经文，是就后二相说的。这二相虽然有二分，但不离业相，是唯量门。业相虽然没有能所，但含有二分，是唯二。这三种都是异熟识（vipāka-vijñāna）所摄。但因为业和烦恼所迷惑的缘故，不分别业相的动转、差转等相的差异。所以总说为异熟识。因为无明风所动的缘故，从细到粗，动转差别，所以细分，立三种相。又这三种，只是因为无明所动，所以在第八识（阿赖耶识）中。后六识才因为境界所动，所以在第七识（末那识，manas）。就是因为这个缘故，说七识一向生灭，不同于阿赖耶识俱含二义。 因为有境界缘故，生起六识。