English
Therefore, what is it? If according to the Exoteric (显了门) approach as previously stated, then it is good to understand the meaning of treatises such as the *Yogacarabhumi-sastra* (瑜伽师地论). If according to the Esoteric (隐密门) approach as stated later, then it is good to understand the meaning of treatises such as the *Awakening of Faith in the Mahayana* (大乘起信论). Therefore, one should not be biased towards one aspect, nor should one interpret it literally. Why? If, as initially stated, one clings to the surface phenomena and interprets it literally, that is the view of Dharma-self (法我见). If one interprets it as stated later, that is the attachment to the self of person (人我执). Therefore, both of these interpretations are unacceptable. Although it is unacceptable to cling to any particular statement, it is not entirely unspeakable, because although there is no absolute 'yes', it is not absolutely 'no'. Secondly, from 'Furthermore, there are four kinds of perfuming' onwards, the gate of arising and ceasing is extensively explained. It is divided into two parts. The first part has been extensively explained previously, intending to illustrate its importance. Below is the second part, which becomes clear because of the perfuming of language. It was mentioned above that 'This consciousness has two meanings: it can encompass all dharmas and generate all dharmas.' Regarding the meaning of 'being able to encompass', it has been extensively explained previously, but the meaning of 'being able to generate' has not been fully clarified. Therefore, below, the two meanings of this consciousness are extensively explained, and mutual perfuming can generate the meaning of all defiled and pure dharmas. It is divided into three parts. The first part is a general explanation of the meaning of defiled and pure perfuming. The second part is 'How below', which separately shows the characteristics of the two types of perfuming. The third part is 'Furthermore below', which generally summarizes the two dharmas and explains the meaning of exhaustion and non-exhaustion. In the first part, 'Tathata' (真如) is the meaning of original enlightenment (本觉), and 'Avidya' (无明) is the meaning of non-enlightenment (不觉). It is precisely because one consciousness contains these two meanings that they mutually perfume each other and universally generate everything. This is precisely the explanation of the meaning of 'inconceivable perfuming transformation' in the original scripture. The rest of the text can be understood by oneself. Someone asks: 'The *Mahayana-samgraha* (摄大乘论) says that four conditions must be met in order to receive perfuming, so it says that permanent dharmas cannot receive perfuming. Why does this say that ignorance perfumes Suchness?' The answer is: 'That treatise speaks from the perspective of conceivable perfuming, so it says that permanent dharmas cannot receive perfuming. This treatise speaks from the perspective of inconceivable perfuming, so it says that ignorance perfumes Suchness, and Suchness perfumes ignorance. The meanings of these two types of perfuming are different, so the two treatises do not contradict each other.' The second part, explains separately, first explains the arising of defilement. First briefly, then in detail. 'The statement that there is delusional mind because of perfuming' is also the karma consciousness (业识). Use this delusional mind to perfume ignorance, so that ignorance cannot understand no-form (无相), so that the delusional mind can see the images of the various realms that appear. 'The statement that non-awakening thought arises' --------------------------------------------------------------------------------
Chinese
现妄境界。不觉念起是转相也。妄境界是现相也。以此境界熏前妄心。起七识浪执着前境。故言即熏妄心合其念着等。略说竟。此下广释。言增长念者。法执分别也。增长取者。四取烦恼也。言业识根本熏习者。以此业识熏习无明迷于无相故。起能见及境界相。见相相续生死不绝。此见及相。在梨耶识。彼三乘人虽离分别事识分段系业粗苦。犹受梨耶微细行苦。故言三乘生灭苦也。言增长分别事识熏习者。所谓意识见爱烦恼之所增长故。能受三界系业之果。故言凡夫业系苦也。无明熏中。言根本熏习者。谓根本无明熏习真如。令其动念。是名业识。故言成就业识义也。言所起见爱熏习者。根本无明所起见爱。熏其意识。起粗分别。是名分别事识。如上文云。意识现名分别事识。依见爱烦恼增长义故。言成就分别事识。起净法中。亦先略后广。略文可知。广明中。言分别事识熏习者。通而言之。七种识皆名分别事识。义如前说。就强而言。但取意识。以分别用强遍缘诸事故。今此文中。就强而说。此识不知诸尘是转识现故。执心外实有境界。凡夫二乘虽有趣向。而计为生死可厌涅槃可欣。不异本执。故名分别事识熏习。言意熏习者。通而言之。上五种识。皆为名意。义如上说。就本而说。但取业识。名之为意。以此识最 现代汉语译本 现在的虚妄境界。不觉之中念头生起，这是转相（转变的相）啊。虚妄境界是现相（显现的相）啊。用这虚妄境界熏习先前的虚妄心，生起七识的波浪，执着于眼前的境界。所以说，就是熏习虚妄心，和念头执着等等结合。简略地说完了。下面是详细解释。说到‘增长念者’，是指法执分别（对佛法的执着和分别）。说到‘增长取者’，是指四取烦恼（四种执取带来的烦恼）。说到‘业识根本熏习者’，是用这业识熏习无明，迷惑于无相的真如，所以生起能见的主观和被见的境界相。见和相相互连续，生死轮回不停止。这能见的主观和被见的境界相，存在于阿赖耶识（第八识）中。那些三乘（声闻乘、缘觉乘、菩萨乘）之人，虽然脱离了分别事识（第六识）的分段生死和粗重的苦，仍然承受着阿赖耶识中微细的行苦。所以说‘三乘生灭苦’。说到‘增长分别事识熏习者’，就是说意识（第六识）被见爱烦恼所增长，所以能承受三界（欲界、色界、无色界）系缚的业果。所以说‘凡夫业系苦’。在无明熏习中，说到‘根本熏习者’，是指根本无明熏习真如，使它动念，这叫做业识。所以说‘成就业识义’。说到‘所起见爱熏习者’，是根本无明所生起的见爱，熏习意识，生起粗略的分别，这叫做分别事识。如上文所说，意识显现时叫做分别事识，因为它依赖于见爱烦恼而增长。所以说‘成就分别事识’。在生起清净法中，也是先简略后详细。简略的部分容易理解。在详细说明中，说到‘分别事识熏习者’，总的来说，七种识都可以叫做分别事识，意义如前面所说。就强盛的作用来说，只取意识（第六识）。因为意识分别的作用强盛，普遍缘取各种事物。现在这段文字中，就强盛的作用来说。这意识不知道各种尘境是转变的识所显现的，所以执着于心外实实在在有境界。凡夫和二乘（声闻乘和缘觉乘）虽然有趋向解脱的心，却认为生死是可厌恶的，涅槃是可欣喜的，和原本的执着没有区别。所以叫做分别事识熏习。说到‘意熏习者’，总的来说，前面的五种识，都可以叫做意，意义如前面所说。就根本来说，只取业识，称之为意。因为这个识最根本。
English
English version The present realm of illusory appearances. The arising of thoughts without awareness is the transforming aspect. The illusory realm is the manifesting aspect. Using this realm to熏习 (xunxi, influence by repeated exposure) the previous illusory mind, the waves of the seven consciousnesses arise, clinging to the present realm. Therefore, it is said to be the 熏习 of the illusory mind, combined with the clinging to thoughts, and so on. This is the brief explanation. What follows is the detailed explanation. 'Increasing thoughts' refers to the 法执 (fazhi, attachment to the Dharma) and discriminations. 'Increasing grasping' refers to the four 烦恼 (fan惱, afflictions of grasping). 'The fundamental 熏习 of karma consciousness' means that this karma consciousness 熏习 ignorance, causing delusion about the 无相 (wuxiang, absence of characteristics) of 真如 (zhenru, suchness), thus giving rise to the subjective aspect of seeing and the objective aspect of the realm. The seeing and the realm continue in succession, and 生死 (shengsi, birth and death) never ceases. This seeing and realm reside in the 阿梨耶识 (alayashih, store consciousness). Although those of the three vehicles (声闻乘, shengwen cheng, Hearer Vehicle; 缘觉乘, yuanjue cheng, Solitary Realizer Vehicle; 菩萨乘, pusa cheng, Bodhisattva Vehicle) have separated from the 分别事识 (fenbieshishi, discriminating consciousness)'s segmented suffering of 生死 (shengsi, birth and death) and coarse suffering, they still endure the subtle suffering of the 阿梨耶识 (alayashih, store consciousness). Therefore, it is said to be the 'suffering of 生灭 (shengmie, arising and ceasing) for the three vehicles.' 'Increasing the 熏习 of discriminating consciousness' means that the 意识 (yishi, mind consciousness) is increased by the afflictions of seeing and love, and thus can receive the fruit of the karma bound to the three realms (欲界, yujie, desire realm; 色界, sejie, form realm; 无色界, wusejie, formless realm). Therefore, it is said to be the 'suffering of karma bondage for ordinary beings.' In the 熏习 of ignorance, 'fundamental 熏习' refers to the fundamental ignorance 熏习 真如 (zhenru, suchness), causing it to stir thoughts, which is called karma consciousness. Therefore, it is said to 'accomplish the meaning of karma consciousness.' 'The 熏习 of seeing and love that arises' refers to the seeing and love that arise from fundamental ignorance, 熏习 the 意识 (yishi, mind consciousness), giving rise to coarse discriminations, which is called discriminating consciousness. As mentioned above, when the 意识 (yishi, mind consciousness) manifests, it is called discriminating consciousness, because it relies on the afflictions of seeing and love for growth. Therefore, it is said to 'accomplish discriminating consciousness.' In the arising of pure Dharma, it is also first brief and then detailed. The brief part is easy to understand. In the detailed explanation, 'the 熏习 of discriminating consciousness' generally refers to all seven consciousnesses as discriminating consciousness, with the meaning as explained earlier. In terms of strength, only the 意识 (yishi, mind consciousness) is taken, because the function of discrimination is strong and universally grasps all things. In this passage, it is in terms of strength. This consciousness does not know that the various dust realms are manifested by the transformed consciousness, so it clings to the belief that there are real realms outside the mind. Although ordinary beings and those of the two vehicles (声闻乘, shengwen cheng, Hearer Vehicle; 缘觉乘, yuanjue cheng, Solitary Realizer Vehicle) have a mind towards liberation, they consider 生死 (shengsi, birth and death) to be detestable and 涅槃 (niepan, nirvana) to be delightful, which is no different from their original clinging. Therefore, it is called the 熏习 of discriminating consciousness. 'The 熏习 of intention' generally refers to the previous five consciousnesses as intention, with the meaning as explained earlier. Fundamentally speaking, only karma consciousness is taken and called intention, because this consciousness is the most fundamental. --------------------------------------------------------------------------------
Chinese
细而作本。故业识义者。虽有动念。见相无别。唯是识量是为业识。此诸菩萨。智心妄动。无别境界。余一切法。唯是识量。皆前粗执。似业识相。故名业识熏习。亦名意熏习。非谓无明所起业识即能觉知唯识道理也。用熏习中。差别缘者。为彼凡夫二乘分别事识熏习。而作缘也。能作缘者。从初发意菩萨。乃至诸佛。皆得作缘。如文广说。平等缘者。为诸菩萨业识熏习。而作缘也。能缘者。法身菩萨已上。方得作缘。要依同体智力。故依于三昧乃得。平等见诸佛者。十解已上诸菩萨等。皆业识见佛报身。无量相好。皆无有边离分齐相。故言平等见也。若在散粗心中。得见如是不思议相。则无是处。故言依于三昧乃得见也。未相应中。言意意识熏者。菩萨依于业识熏习。名之为意。凡夫二乘分别事识。名为意识。此中对彼法身菩萨证法身时离能见相故。说地前菩萨名意熏习。以依业识有能见相故。若依俗智见报佛义。则金刚已还皆有见相。通名业识熏习。如下说也。复次染法以下。第三总明净尽不尽义。文相可解。复次真如自体以下。显示正义分内正释之中。本有二分。一释法章门竟在于前。此下。第二释义章门上立二种义。今依复次。先释大义。于中亦二。先则总释体大相大。复次以下。次明用大。言自体相者。总 举二种。本言一切众生乃至诸佛无有增减毕竟常住。是释体大。上立中云。一者体大谓一切法。真如平等。不增减故。言从本以来性自满足一切功德。以下广释相大。上云。二者相大。谓如来藏具足无漏性功德故。复次真如用者以下。广释用大。上言。用大能生一切善因果故。言不知转识现故见从外者。如上所说五种识内第二转识。所现色相。不离转识。而意识不知如是道理。谓自心外实有佛。身来为我说法也。言业识者。义如前说。然余处说。地前所见。名反化身。地上所见。名受用身。为异已证未证故。今此中。说凡夫二乘所见。名为应身。十解初心以下所见。名为报身。为明菩萨深信唯识顺业识义不计外来不同凡小故。又复此中。就此三贤菩萨依三昧心所见妙相故。属报佛摄。余经论中。约此菩萨散心所见粗相故。属化身也。余文分明故则可知。第三广释。立义分中二种乘义。而此二义。是释用大。文中已兼显故。不须别释。如言诸佛本在因地发大慈修诸度行。乃至广说。是初乘义也。如上立中云。一切诸佛本所乘故。又说菩萨发心已玄见佛差别修证之相。是后乘义。上云。一切菩萨皆乘此法到佛地故。复次已下。显示正义。中大分有二。一正显亦分所立法义竟。在于前。此第二开示从答八旨。云方文相可解。 现代汉语译本 举出两种‘大’。原本说一切众生乃至诸佛，本体都没有增减，毕竟是常住不变的。这是解释‘体大’。上面《摄大乘论》中说：‘一者体大，谓一切法真如平等，不增减故。’意思是说从根本以来，自性就具足一切功德。以下广泛解释‘相大’。上面说：‘二者相大，谓如来藏具足无漏性功德故。’再次，‘真如用者’以下，广泛解释‘用大’。上面说：‘用大能生一切善因果故。’ 说‘不知道是转识所现，所以认为是从外而来’，就像上面所说的五种识中的第二转识所显现的色相，不离转识。而意识不知道这样的道理，认为在自己的心外，确实有佛身来为我说法。 说‘业识’，意义如前面所说。然而其他地方说，地上菩萨（初地到十地）所见，名为受用身。这是为了区分已经证悟和尚未证悟的菩萨。现在这里说，凡夫和二乘（声闻、缘觉）所见，名为应身。十地菩萨初发心以下所见，名为报身。这是为了说明菩萨深信唯识，顺从业识的道理，不认为佛是从外而来，不同于凡夫和小乘。 又，这里就三贤位（十住、十行、十回向）菩萨依三昧心所见的妙相来说，属于报佛所摄。其他经论中，就这些菩萨散乱心所见的粗相来说，属于化身。其他经文很明白，所以可以知道。 第三，广泛解释。在《建立义品》中有两种乘的意义，而这两种意义，是解释‘用大’。文中已经兼带显明了，不需要另外解释。例如说诸佛最初在因地发大慈悲心，修习各种度行，乃至广泛地说，这是初乘的意义。如上面《摄大乘论》中说：‘一切诸佛本所乘故。’又说菩萨发心之后，已经见到佛的差别修证之相，这是后乘的意义。上面说：‘一切菩萨皆乘此法到佛地故。’ 再次以下，显示正义。中大的部分有二：一是正确地显示并分别所建立的法义完毕，在于前面。这第二是开示并回答八个宗旨。说方文相可以理解。