English
English version: The light in a mirror, because it is inseparable from the mirror, is the light of the mirror. It should be understood that the principle here is also like this. However, although it appears to be an image, there is nothing that is not apprehended by the fundamental dharma. If the mental states of the fundamental dharma are different from the mental states of the image, then the meaning of the same object of cognition cannot be established. The authoritative words, as the ten-fascicle scripture says: 'Those seven kinds of consciousness arise based on contemplation and observation of various realms.' It also says: 'The wind of realms blows, and the waves of the seven consciousnesses turn.' Now, this treatise explains the meaning of that scripture, saying: 'Because there are realms, six kinds of appearances arise again.' From these texts, it can be known. The second aspect, the aspect of continuity, is the consciousness aggregate (vijñāna-skandha), which is a coarse discrimination, universally apprehending everything, capable of long-lasting continuity, and is called the aspect of continuity. Moreover, this consciousness gives rise to love, draws and sustains past karmas, and can also moisten life, enabling future karmic retributions to continue uninterruptedly, so it is called continuous consciousness. Speaking of relying on wisdom, it is relying on the preceding aspect of wisdom. Continuity begins to arise. What is relied upon is subtle, only equanimity (upekṣā). What relies is coarse, possessing the arising of suffering and joy. Therefore, it is said that suffering and joy arise. Moreover, the aspect of wisdom that is relied upon dwells inwardly, like the eyes. This continuous consciousness roams universally in external realms, like awareness. Therefore, it is said that the mind of awareness gives rise to thoughts. Giving rise to thoughts is the discrimination of attachment to dharma (dharma-graha). The consciousness aggregate corresponds to this coarse attachment, roaming universally in various realms, so it is said that the correspondence is uninterrupted. Next, the aspect of grasping is the feeling aggregate (vedanā-skandha). Next, the aspect of calculating names is the perception aggregate (saṃjñā-skandha). Next, the aspect of arising karma is the volitional aggregate (saṃskāra-skandha). The meaning of the text is naturally clear and does not require tedious explanation. Furthermore, below, the third explains similarities and differences. Speaking of undefiled (anāsrava) ignorance (avidyā) differing according to defiled illusion, and the nature of defiled illusion differing, undefiled is different according to defiled illusion, and ignorance is the nature of defiled illusion differing. Why? Because ignorance is contrary to equality, so all the defiled dharmas that arise from it are different in nature. Undefiled dharma accords with equality, directly establishing its nature, and should have no difference. However, according to the difference of defiled dharmas, it is said that undefiled has differences. Why? Because in order to counteract the defiled illusion of those karma-consciousnesses (karma-vijñāna), there is original enlightenment (mūla-buddhi). --------------------------------------------------------------------------------
Chinese
无漏性德差别。又为对治彼染差别故。成始觉万德差别。是故无漏。但随彼染。而有差别。不由自性有差别也。然此染净。皆悉相待。性无所有。故言幻也。上来总为广上立义分中是心生灭。已竟。 复次 已下。第二广上生灭因于中有二。初正明生灭依因缘义。二依无明熏习所起识者以下。重显所依因缘体相。初先总表。后别释。 言因缘者 梨耶心体。反作诸法生灭。是生灭因。生灭诸法。细粗相资。而起。是生灭缘。如经云。如来藏是善不善因故。又无明住地。能熏心体转作诸识。名生灭因。所起诸识。转相资因缘。如下文云。一切染因。名为无明。故今此文中。二义俱有。 言众生依心者 诸生灭法。聚集而生。故名众生。而无自体。唯依心体故。言依心能依众生只是意。意识故言意意识转。此即表二章门。 此义云何 以下。释二章门。先释意中有三。初略明意。次广辨意。是故以下。结成唯心。初言依阿梨耶识者。释上依心义。相本无明。亲依识体。而有。故言依识说有无明。如上文云。此识有二义。一者觉义。二者不觉义。正谓此也。四卷经云。如来藏。为无始虚伪恶习所熏。名为识藏生。无明住地。与七识俱。当知。无明住地。非七识摄。亦非为彼所熏种子。 言不 现代汉语译本：无漏性德的差别，以及为了对治那些染污的差别，成就始觉的万德差别。因此，无漏只是随着那些染污而有差别，不是由于自性本身有差别。然而，这些染污和清净，都是相互依存的，自性本无所有，所以说是幻化的。以上总括地阐述了《广上立义分》中‘是心生灭’的内容，已经结束。 其次，以下是第二部分，广泛阐述生灭的因由，其中分为两部分：首先，正面阐明生灭依赖因缘的意义；其次，从‘依无明熏习所起识者’以下，重新显明所依赖的因缘的体相。首先总括地表述，然后分别解释。 所谓因缘，是指阿梨耶（Ālaya，藏识）心体，反过来作为诸法生灭的因。生灭诸法，细微和粗显相互资助而生起，是生灭的缘。如经文所说：‘如来藏（Tathāgatagarbha，如来法身所藏之处）是善不善的因。’又，无明住地（Avidyā-sthiti，无明的根本处所）能够熏习心体，使其转变为各种识，称为生灭的因。所生起的各种识，相互作为因缘。如下文所说：‘一切染污的因，名为无明。’所以，现在这段文字中，两种意义都包含。 所谓众生依心，是指各种生灭法，聚集而生，所以名为众生，而没有自体，只是依赖心体。所以说依赖心。能依赖的心就是意，意识，所以说意意识的转变。这正是表述了两个章节的门径。 此义云何？以下，解释两个章节的门径。首先解释意，其中分为三部分：首先，简略地说明意；其次，广泛地辨析意；‘是故’以下，总结成为唯心。首先说‘依阿梨耶识者’，解释上面所说的‘依心’的意义。相本无明，直接依赖识体而存在，所以说依赖识而说有无明。如上文所说：‘此识有二义，一者觉义，二者不觉义。’正是指这个。四卷经文说：‘如来藏，被无始以来的虚伪恶习所熏习，名为识藏，生起无明住地，与七识一起。’应当知道，无明住地，不是七识所包含的，也不是被它们所熏习的种子。 所谓不
English
English version: The differences in undefiled intrinsic virtue, and to counteract those differences in defilements, accomplish the differences in the myriad virtues of initial enlightenment. Therefore, undefiled nature only varies according to those defilements, not due to inherent differences in its own nature. However, these defilements and purity are all interdependent, and the nature is without inherent existence, hence it is said to be illusory. The above summarizes the content of 'the arising and ceasing of the mind' in the section 'Establishing Meaning Extensively,' which is now complete. Next, the following is the second part, extensively elaborating on the causes of arising and ceasing, which is divided into two parts: First, directly clarifying the meaning of arising and ceasing relying on conditions; second, from 'relying on the consciousness arising from the perfuming of ignorance' onwards, re-manifesting the substance and characteristics of the conditions relied upon. First, a general statement is made, and then separate explanations are given. The so-called conditions refer to the Ālaya (Ālaya-vijñāna, storehouse consciousness) mind-essence, which in turn acts as the cause of the arising and ceasing of all dharmas. The arising and ceasing of all dharmas, subtle and coarse, mutually support each other to arise, which is the condition for arising and ceasing. As the sutra says, 'The Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathāgata) is the cause of good and non-good.' Furthermore, the Avidyā-sthiti (Avidyā-sthiti, the ground of ignorance) can perfume the mind-essence, causing it to transform into various consciousnesses, which is called the cause of arising and ceasing. The various consciousnesses that arise mutually act as conditions. As the following text says, 'All causes of defilement are called ignorance.' Therefore, both meanings are contained in this passage. The so-called sentient beings relying on the mind refers to the various dharmas of arising and ceasing, gathering together to arise, hence they are called sentient beings, but they have no self-nature, they only rely on the mind-essence. Therefore, it is said to rely on the mind. The mind that can rely is the 'manas' (mind), the consciousness, hence it is said to be the transformation of 'manas' and consciousness. This precisely expresses the gateway to the two chapters. What is the meaning of this? The following explains the gateway to the two chapters. First, explain the 'manas' (mind), which is divided into three parts: First, briefly explain the 'manas'; second, extensively analyze the 'manas'; from 'therefore' onwards, conclude with the mind-only. First, saying 'relying on the Ālaya-vijñāna' explains the meaning of 'relying on the mind' mentioned above. The fundamental ignorance of phenomena directly relies on the essence of consciousness to exist, hence it is said that relying on consciousness implies the existence of ignorance. As the above text says, 'This consciousness has two meanings, one is the meaning of awakening, and the other is the meaning of non-awakening.' This is precisely what it refers to. The four-fascicle sutra says, 'The Tathāgatagarbha, perfumed by beginningless false and evil habits, is called the storehouse of consciousness, giving rise to the ground of ignorance, together with the seven consciousnesses.' It should be known that the ground of ignorance is not included in the seven consciousnesses, nor is it the seed perfumed by them. The so-called not --------------------------------------------------------------------------------
Chinese
觉而起者 心体为此无明所熏。动作生灭故。名起。又即此心体。由无明熏。转成能见。乃至转成。起念相续。如是心体。有此五用。对境界能生意识。故名为意。此中第五。犹是意识。而约生后义。通入意中摄。 此意 以下。第二广解。开上五用。立五识名。初业识义。如前已说。 言转识者 是能见相。缘境而转。名为转识。然转识有二。若说无明。所动能见。名为转识者。是在阿梨耶识。如其境界。所动能见。名转识者。是谓七识。二义不同。不可相滥。又有处说。诸是能见。通名转识。则通八识。今此中转相。是缘初义也。 三现相者 犹是上三相中境界相。但此中。为明离转识无别境相故。举能现明所现境。 言犹如明镜现色相者 如四卷经云。大惠。广说有三种识。广说八相。何等为三。谓真识．现识．分别事识。譬如明镜持诸色像。现识处现。亦复如是。又此文中。说现义云。以一切时。任运而起。常在前故。当知。现识定在第八。其业识等。与此作本。其相弥细。如何强将置七识中。甚可乎。 言随其五尘对至即现者 随所起相皆不离见。唯于能见镜中而现故。言对至即现。就实而言。亦现法尘。且约尘显。略举之耳。问此识境界宽狭云何。此论中。但说五尘。楞 现代汉语译本：觉悟而生起的心体，是被无明（avidyā，ignorance）所熏染的。因为动作生灭的缘故，所以叫做‘起’。又，就是这个心体，由于无明的熏染，转变成能见之性，乃至转变成生起念头的相续。像这样，心体具有这五种作用，面对境界能够产生意识，所以叫做‘意’。这里面的第五种作用，仍然是意识，但是从产生在后的意义上来说，可以归入‘意’中。 ‘此意’以下，是第二部分，详细解释。展开上面的五种作用，建立五识的名称。最初的业识（karma-vijñāna，action consciousness）的意义，前面已经说过了。 说到转识（pravṛtti-vijñāna，evolving consciousness），就是能见之相，缘着境界而转动，所以叫做转识。然而转识有两种说法。如果说无明所动的能见之性，叫做转识，那么这指的是阿梨耶识（ālayavijñāna，storehouse consciousness）。如果说随着境界所动的能见之性，叫做转识，那么这指的是第七识（末那识，manas-vijñāna，mind consciousness）。这两种意义不同，不可混淆。又有地方说，凡是能见之性，都通称为转识，那么就包括了八识（aṣṭa vijñāna，eight consciousnesses）。现在这里所说的‘转’相，是缘着最初的意义而言的。 第三，现相（darśana-bhāga，appearance aspect），仍然是上面三种相中的境界相（viṣaya，object）。但是这里，为了说明离开转识就没有别的境界相，所以举出能现之性，来表明所现的境界。 说到‘犹如明镜现色相’，如四卷经（可能是指《楞伽经》四卷本）所说：‘大慧（Mahamati，the wise one），广泛地说有三种识，广泛地说有八种相。哪三种呢？就是真识（tathatā-jñāna，true consciousness）、现识（darśana-vijñāna，appearing consciousness）、分别事识（vikalpa-vastu-jñāna，discriminating consciousness）。譬如明镜持着各种色像，现识显现也是这样。’又，这段文字中，解释‘现’的意义说：‘因为一切时候，任运而起，常在前面。’应当知道，现识一定在第八识中。而业识等，以此作为根本，其相非常细微，怎么能勉强把它放在第七识中呢？这太不应该了。 说到‘随其五尘对至即现’，随着所生起的相都不离开能见之性，只是在能见的镜中显现，所以说‘对至即现’。就实际而言，也显现法尘（dharma-dhātu，realm of ideas），只是为了根据尘来显明，所以略举了五尘（pañca viṣaya，five objects of senses）罢了。问：这个识的境界宽广还是狭窄呢？这部论中，只说了五尘，《楞伽经》（Laṅkāvatāra Sūtra）