English
English version: It explains non-awakening and elucidates the meaning of Śūru-jñāna (initial awakening). The literal meaning of the text is easily understood. ‘又以觉心原故’ (Furthermore, due to the origin of the awakened mind) marks the second part, which elaborates on the two awakenings (two types of enlightenment). It is divided into two sections. The first section extensively explains the meaning of Śūru-jñāna based on closely related principles. ‘复次本觉’ (Moreover, Mūla-jñāna) marks the second part, which extensively elucidates Mūla-jñāna (original awakening). This part is also divided into two sections. First, it generally indicates completeness and incompleteness. ‘此义云何’ (What is the meaning of this?) marks the second part, which explains separately. In the separate explanations, the meaning of ultimate and non-ultimate is clarified through the four characteristics (catvāri-lakṣaṇa). Here, the meaning of the four characteristics is briefly determined first, and then the text is explained. Question: Are these four characteristics simultaneous or sequential? Why is there such a doubt? If they are simultaneous, the treatise states that there are differences in the awakening of the four stages. Answer: If they are sequential, it will be said below that the four characteristics exist simultaneously. Alternatively, some say that this is based on the four characteristics of Sarvāstivāda, where the substance is simultaneous and the function is sequential. Because the function is sequential, there are differences in the time of awakening; because the substance is simultaneous, it is said that they exist simultaneously. Alternatively, some say that this is based on Satya-siddhi-śāstra, where the four characteristics are sequential. Saying that they exist simultaneously is because, from the perspective of Mūla-jñāna, there is no sequential difference in the four characteristics, so it is said that the four characteristics exist simultaneously, rather than being self-established. Alternatively, some say that these are the secret four characteristics of Mahāyāna. When awakening to the four characteristics, there are differences in the depth of the preceding and following, and the four characteristics that are awakened exist simultaneously. What is the meaning of this? The nature of the mind (citta-svabhāva) is originally free from the phenomena of arising and ceasing, but because of ignorance (avidyā), it is deluded about its own mind-nature. Because it violates the tranquility of the mind-nature that is free from phenomena, it can give rise to the four characteristics of moving thoughts. The power of the interaction of the four characteristics of ignorance can cause the mind-essence to produce arising, abiding, changing, and ceasing. Just as the Hināyāna treatises say, the mind is in the future, undergoing arising and ceasing, and driven by karmic force, it can cause the mind-essence to produce arising, abiding, changing, and ceasing. The meaning of the four characteristics in Mahāyāna is also like this. As the sutra says: ‘This very dharma-dhātu is stirred by various afflictions and flows in the five paths (pañca-gatayaḥ), and is called sentient beings.’ This treatise says: ‘The naturally pure mind (prakṛti-pariśuddha-citta) is stirred by the wind of ignorance.’ Isn't this what it is talking about? Although it is generally like this, there are still distinctions within it. Within the four characteristics, there are differences. The characteristic of arising (utpāda-lakṣaṇa) has three types, the characteristic of abiding (sthiti-lakṣaṇa) has four types, the characteristic of change (anyathātva-lakṣaṇa) has six types, and the characteristic of ceasing (bhaṅga-lakṣaṇa) has seven types. The three types of the characteristic of arising, the first is called the karma-lakṣaṇa (characteristic of karma). --------------------------------------------------------------------------------
Chinese
谓由无明。不觉念动。虽有起灭。见相未分。犹如未来生相将至正用之时。二者转相。谓依动念。转成能见。知彼生相至正用时。三者现相。谓依能见。境相已现。如未来生至现在时。无明与此三相相应。熏动心体。与相和合。心随动转。乃至现相。譬如小乘未来藏心。随其生相。渐至现在。大乘之中如来藏心。义亦如是。此三皆是梨耶识位所有差别。于中委曲至下文说。是名甚深三种生相。住相四者。由此无明与生和合。迷所生心无我我所故。能生起四种住相。所谓。我痴。我见。我爱。我慢。如是四种。依生相起能生相心。令至住位。内缘而住。故名住相。此四皆在第七识位。果相六者。无明与彼住相和合。不觉所计我我所空。由此能起六种异相。所谓。贪。嗔。痴。慢。疑。见。如新论云。烦恼自性。唯有六种此之谓也。无明与此六种和合。能相住心令至异位。外向攀缘。故名异相。此六在于生起识位。灭相七者。无明与此异相和合。不觉外尘违顺性离。由此发起七种灭相。所谓身口七支恶业。如是七支。能灭异心令入恶趣。故名灭相。犹如小乘宗中灭相灭现在心令入过去。大乘灭相义。亦如是。是故当知。四相生起一心流转。一切皆由根本无明。如经云。无明住地其力最大。此论云。当知。无明能生一切染法 现代汉语译本 谓由无明（avidyā，对事物真相的迷惑）。不觉念头动摇。虽有生起和灭去，但能见的主体和所见的客体尚未分离。犹如未来将要产生的状态，正要发挥作用的时候。 第二种是转相。 谓依随念头的动摇，转变成能见的主体。知道那个将要产生的状态，到了真正发挥作用的时候。 第三种是现相。 谓依随能见的主体，所见的客体已经显现。如未来将要产生的状态，到了现在的时刻。无明与这三种状态相应，熏习扰动心体的本性，与这些状态和合，心随之动摇转变，乃至显现出客体。譬如小乘佛教所说的未来藏心，随著它将要产生的状态，逐渐到达现在。大乘佛教中的如来藏心，道理也是这样。这三种状态都是阿赖耶识（ālayavijñāna，储存一切经验的仓库识）的差别相。其中的详细内容，在下文会说到。这叫做甚深的三种生相。 住相有四种。由于无明与生相和合，迷惑于所产生的心理现象，执著没有‘我’的事物为‘我’，没有‘我所’的事物为‘我所’，因此能生起四种住相。 所谓我痴（对‘我’的愚昧）、我见（对‘我’的错误见解）、我爱（对‘我’的贪爱）、我慢（对‘我’的傲慢）。这四种住相，依随生相而生起能生相的心，使之到达住的阶段，向内攀缘而安住，所以叫做住相。这四种住相都在第七识，末那识（manas，意根）的层面。 果相有六种。无明与住相和合，不能觉察所执著的‘我’和‘我所’是空无自性的。由此能生起六种异相。所谓贪（贪婪）、嗔（嗔恨）、痴（愚昧）、慢（傲慢）、疑（怀疑）、见（邪见）。正如《新论》所说：‘烦恼的自性，只有六种。’说的就是这个意思。无明与这六种异相和合，使能安住的心到达变异的阶段，向外攀缘，所以叫做异相。这六种异相存在于生起识的层面。 灭相有七种。无明与异相和合，不能觉察外在的尘境，其顺境和逆境的本性是分离的。由此发起七种灭相。所谓身口七支恶业。这七种恶业，能使变异的心进入恶趣，所以叫做灭相。犹如小乘佛教中所说的灭相，灭掉现在的心，使之进入过去。大乘佛教的灭相的道理，也是这样。 所以应当知道，四种状态生起，一心流转变化，一切都是由于根本无明。如经文所说：‘无明住地，其力量最大。’此论说：‘应当知道，无明能生一切染污的法。’
English
English version It is said to arise from avidyā (ignorance). Without awareness, thoughts stir. Although there is arising and ceasing, the subject of seeing and the object of seeing have not yet separated. It is like the state of future arising, just as it is about to come into full effect. The second is the transforming aspect. It means that relying on the movement of thoughts, it transforms into the subject of seeing. Knowing that the state of future arising has reached the time of full effect. The third is the appearing aspect. It means that relying on the subject of seeing, the object of seeing has already appeared. It is like the state of future arising reaching the present moment. Avidyā corresponds to these three aspects, perfuming and agitating the essence of the mind, uniting with these aspects, and the mind follows the movement and transformation, even to the point of manifesting the object. It is like the future storehouse consciousness in the Hinayana (Small Vehicle), gradually reaching the present as it is about to arise. The Tathāgatagarbha (Womb of the Thus Come One) mind in the Mahayana (Great Vehicle) is also like this in principle. These three aspects are all differentiations within the realm of the Ālayavijñāna (storehouse consciousness). The details of which will be discussed later. This is called the three profound aspects of arising. There are four aspects of abiding. Because avidyā unites with the arising aspect, being deluded by the mental phenomena that arise, clinging to what has no 'self' as 'self', and what has no 'what belongs to self' as 'what belongs to self', it can give rise to four aspects of abiding. These are self-ignorance (ignorance about the 'self'), self-view (wrong views about the 'self'), self-love (attachment to the 'self'), and self-conceit (arrogance about the 'self'). These four aspects of abiding, relying on the arising aspect, give rise to the mind that can produce aspects, causing it to reach the stage of abiding, clinging inwardly and dwelling, so it is called the abiding aspect. These four aspects are all at the level of the seventh consciousness, Manas (mind consciousness). There are six aspects of consequence. Avidyā unites with the abiding aspect, unable to perceive that the 'self' and 'what belongs to self' that are clung to are empty of inherent nature. From this, six different aspects can arise. These are greed (craving), hatred (anger), delusion (ignorance), pride (arrogance), doubt (skepticism), and views (wrong views). As the *New Treatise* says: 'The nature of afflictions is only six.' This is what it means. Avidyā unites with these six different aspects, causing the mind that can abide to reach the stage of variation, clinging outwardly, so it is called the different aspect. These six aspects exist at the level of the arising consciousness. There are seven aspects of extinction. Avidyā unites with the different aspect, unable to perceive that the external dust realms, their agreeable and disagreeable natures are separate. From this, seven aspects of extinction arise. These are the evil deeds of the seven branches of body and speech. These seven evil deeds can cause the varied mind to enter evil realms, so it is called the extinction aspect. It is like the extinction aspect in the Hinayana school, extinguishing the present mind, causing it to enter the past. The principle of the extinction aspect in the Mahayana is also like this. Therefore, it should be known that the four aspects arise, and the one mind flows and transforms, all due to fundamental avidyā. As the sutra says: 'The abode of avidyā, its power is greatest.' This treatise says: 'It should be known that avidyā can produce all defiled dharmas (phenomena).' --------------------------------------------------------------------------------
Chinese
也。又所相之一心所来。能相之相。无相所起。无相所起故。随其所生。用有差别。取尘别相。名为数法。由其本无明违平等性故。一心所来故。随所至处。皆作总主。了尘总相。说名心王。由其本一心诸法总原故。由是义故。诸外道等。多于心王。计为宰主作者受者。以不能知由无自性随缘流转故。如中边论云。唯尘智名心。差别名心法。长行释之。若了别尘通相名心。取尘别相名为心法。瑜伽论中。亦如是说。大乘四相。相心道现。略说如是。次正消文。总别四相名为一念。纷此一念四相。以明四位渐次。欲明本依无明不觉之力。起生相等种种梦念。动其心原。转至灭相。长眠三界。无始流转。今因本觉不思议业。起厌乐心。渐次趣向。始息灭相。终归心源。朗然大悟。觉了自心。本无所动。今无所静。本来平等同一觉也。如经梦度河喻。此中应广说。大意如是。文中有二。初纷四相。以明究竟义。二又心起者以下。明究竟觉同觉义。此四位中。各有四义。一能觉人。二所觉相。三觉利益。四觉分齐。初中。 言如凡夫人者 是能觉人。位在十信。 觉知前念起恶者 是所觉相。未入此位。以前具起七支恶业。今入十信。即知前恶实是不善。故言觉知前念起恶。此明觉于灭相义也。 能止后念 现代汉语译本： 也。又所相之一心所来。能相之相，无相所起。无相所起故，随其所生，用有差别。取尘别相，名为数法。由其本无明违平等性故，一心所来故，随所至处，皆作总主。了尘总相，说名心王。由其本一心诸法总原故。由是义故，诸外道等，多于心王，计为宰主作者受者。以不能知由无自性随缘流转故。如《中边论》云：‘唯尘智名心，差别名心法。’长行释之。若了别尘通相名心，取尘别相名为心法。《瑜伽论》中，亦如是说。大乘四相，相心道现。略说如是。次正消文。总别四相名为一念。纷此一念四相，以明四位渐次。欲明本依无明不觉之力，起生相等种种梦念，动其心原，转至灭相，长眠三界，无始流转。今因本觉不思议业，起厌乐心，渐次趣向，始息灭相，终归心源，朗然大悟，觉了自心，本无所动，今无所静，本来平等同一觉也。如经梦度河喻。此中应广说。大意如是。文中有二。初纷四相，以明究竟义。二又心起者以下，明究竟觉同觉义。此四位中，各有四义。一能觉人，二所觉相，三觉利益，四觉分齐。初中： 言如凡夫人者，是能觉人。位在十信。 觉知前念起恶者，是所觉相。未入此位以前具起七支恶业。今入十信，即知前恶实是不善。故言觉知前念起恶。此明觉于灭相义也。 能止后念