Chinese
前智净。及此缘熏与前不思业。各何别者。智净约能观。法出约所观。不思业约智用。缘熏约法用。以始觉即同本觉故。所以随一即收余耳。八以约三佛性分别者。前一唯自性住。后一唯至得果佛性。因熏亦性亦引出。法亦引出亦至得果。九约喻分别者。虚空有四义。一物所不能坏。二容受诸色法。三色灭净空显。四空能现色。镜亦有四义。一实质不入中。二能现诸影像。三磨营去尘垢。四照用诸物。法中义准之。十约三大分别者。初一唯体非相用。次一亦体亦相而非用。次一亦相亦用而非体。后一唯一唯用非体相此就分别门说。若约镕融门。四义皆具三大耳。第二十五。始本相依文中。问。本觉为灭惑不灭惑耶。若灭惑者。即无凡夫过。若不灭惑者。即无觉义过。答。灭惑故。非无觉义过。无凡夫者。亦非过也。何以故。以一切凡夫即涅槃相。不复更灭。是故凡夫本无。有何过也。亦非无凡夫过。何以故。以彼本觉性灭惑故。方名本觉。本觉存故。得有不觉。不觉有故。不无凡夫。是故本觉灭惑。方成凡夫。何得有过。问。本觉若灭惑者。即应无不觉以障治相违故。若有不觉。即不得有本觉。如何说言依本觉有不觉耶。答。由本觉性自灭不觉故。是故依本觉得有不觉。何者。若本觉不灭不觉者。即应本觉中自有不觉 现代汉语译本 前智净（指清净的智慧）。以及此缘熏（指因缘熏习）与前不思业（指不可思议的业力），各有何区别呢？智净是从能观的角度来说的，法出（指法性显现）是从所观的角度来说的，不思业是从智慧作用的角度来说的，缘熏是从法的作用的角度来说的。因为始觉（指最初的觉悟）等同于本觉（指本来的觉悟），所以随说其中一个就包含了其余的含义。 八、如果用三佛性来分别呢？前一个（自性清净）唯是自性住佛性（指众生本具的佛性），后一个（至得果）唯是至得果佛性（指修行证得的佛果所具有的佛性）。因熏（指因地熏习）既是性佛性也是引出佛性（指能引导众生显现佛性的佛性），法（指法性）既是引出佛性也是至得果佛性。 九、如果用比喻来分别呢？虚空有四种含义：一、任何事物都不能破坏它；二、它能容纳各种色法；三、色法灭尽后，清净的虚空就显现出来；四、虚空能显现色法。镜子也有四种含义：一、它的实质不容纳任何东西在其中；二、它能显现各种影像；三、通过擦拭可以去除尘垢；四、它能照见万物。在佛法中可以类比这些含义。 十、如果用三大（体大、相大、用大）来分别呢？第一个（自性清净）唯是体而非相和用，第二个（至得果）既是体也是相而非用，第三个（因熏）既是相也是用而非体，第四个（法）唯是用而非体和相。这是从分别的角度来说的。如果从融通的角度来说，四种含义都具备三大。 第二十五，在始本相依文中，问：本觉是灭除烦恼还是不灭除烦恼呢？如果灭除烦恼，就没有凡夫的过失；如果不灭除烦恼，就没有觉悟的意义。 答：灭除烦恼，所以没有没有觉悟的过失。说没有凡夫，也不是过失。为什么呢？因为一切凡夫即是涅槃的相，不再需要灭除。所以凡夫本来就没有，有什么过失呢？ 也不是没有凡夫的过失。为什么呢？因为本觉的自性灭除烦恼，才叫做本觉。本觉存在，才会有不觉。有不觉，才不会没有凡夫。所以本觉灭除烦恼，才成就凡夫，怎么会有过失呢？ 问：本觉如果灭除烦恼，就应该没有不觉，因为障碍和对治是相互违背的。如果有不觉，就不能有本觉。如何说依本觉有不觉呢？ 答：由于本觉的自性能够灭除不觉，所以说依本觉而有不觉。如果本觉不能灭除不觉，那么本觉中就应该有不觉。
English
English version What are the differences between the prior Zhi Jing (智净, pure wisdom), this cause-conditioning (缘熏, causal conditioning), and the prior inconceivable karma (不思业, inconceivable karma)? Zhi Jing is discussed from the perspective of the ability to observe. Fa Chu (法出, the emergence of Dharma) is discussed from the perspective of what is observed. Inconceivable karma is discussed from the perspective of the function of wisdom. Cause-conditioning is discussed from the perspective of the function of Dharma. Because the initial awakening (始觉, shijue) is identical to the original awakening (本觉, benjue), discussing any one of them includes the others. Eight, if we differentiate them based on the three Buddha-natures? The first (self-nature purity) is solely the self-nature abiding Buddha-nature (自性住佛性, zixing zhu foxing). The latter (attaining the fruit) is solely the Buddha-nature of attaining the fruit (至得果佛性, zhide guo foxing). Cause-conditioning (因熏, yin xun) is both the nature Buddha-nature and the inducing Buddha-nature (引出佛性, yinchu foxing). Dharma (法, fa) is both the inducing Buddha-nature and the Buddha-nature of attaining the fruit. Nine, if we differentiate them using metaphors? Space has four meanings: first, it cannot be destroyed by anything; second, it can contain all forms; third, when forms cease, pure space appears; fourth, space can manifest forms. A mirror also has four meanings: first, its substance does not contain anything within; second, it can reflect all images; third, dust can be removed by polishing; fourth, it can illuminate all things. The meanings in Dharma can be understood by analogy. Ten, if we differentiate them based on the three Greatnesses (三大, san da)? The first (self-nature purity) is solely the essence, not the characteristics or function. The second (attaining the fruit) is both the essence and the characteristics, but not the function. The third (cause-conditioning) is both the characteristics and the function, but not the essence. The fourth (Dharma) is solely the function, not the essence or characteristics. This is from the perspective of differentiation. If from the perspective of fusion, all four meanings possess all three Greatnesses. Twenty-fifth, in the section on the mutual dependence of initial and original, question: Does original awakening extinguish afflictions or not? If it extinguishes afflictions, there would be no faults of ordinary beings. If it does not extinguish afflictions, there would be no meaning of awakening. Answer: It extinguishes afflictions, so there is no fault of not having awakening. Saying there are no ordinary beings is also not a fault. Why? Because all ordinary beings are the aspect of Nirvana, no further extinction is needed. Therefore, ordinary beings are originally non-existent, what fault is there? It is also not a fault of not having ordinary beings. Why? Because the nature of original awakening extinguishes afflictions, hence it is called original awakening. Because original awakening exists, there is non-awakening. Because there is non-awakening, there are ordinary beings. Therefore, original awakening extinguishes afflictions, thus accomplishing ordinary beings, how can there be a fault? Question: If original awakening extinguishes afflictions, there should be no non-awakening, because obstacles and antidotes are mutually contradictory. If there is non-awakening, there cannot be original awakening. How can it be said that non-awakening depends on original awakening? Answer: Because the nature of original awakening itself extinguishes non-awakening, therefore it is said that non-awakening depends on original awakening. If original awakening could not extinguish non-awakening, then there should be non-awakening within original awakening. --------------------------------------------------------------------------------
Chinese
。若本觉中自有不觉者。则诸凡夫无不觉过。以不觉在本觉中。凡夫不证本觉故。不觉即不成凡夫过。又若本觉中有不觉者。即诸凡夫既有本觉。应得本觉。觉故。名不成凡夫过。若本觉中有不觉者。圣人得本觉。应有不觉。有不觉故。即非圣人。是无圣人过。又若本觉中有不觉者。圣人无不觉故。即无本觉。无本觉故。即无圣人过。既有此义。是故本觉性灭不觉是。又若不灭不觉。即无本觉。无本觉故。即无所迷。无所迷故。即无不觉。是故得有不觉者。由于本觉。本觉有者。由灭不觉。是故当知由灭不觉。得有不觉也。问。若本觉能灭惑者。何用始觉为。答。以惑有二义故。一理无义二情有义。由对初义。故名本觉。由对后义。故名始觉。故佛性论云。烦恼有二种灭。一自性灭。二对治灭。对此二灭。故有始本二觉。又此始觉亦是本觉之用也。何者。以依本觉故有不觉。有不觉故有始觉。是故始觉即是本觉。更无异体。唯一本觉灭烦恼也。始本相对。各有二义。本中。一是有力义。以能成始故。二是无力义。对始名本故。始中。一是有力义。以能显本故。二是无力义。为本所成故。问。各有二义。有无鉾楯。岂不相违耶。答。非直有无性不相违。亦乃相顺便得成立。何者。始觉中。非从本所成之始觉。无以能显于 若本觉（本来具有的觉悟）中自有不觉（迷惑）存在，那么所有凡夫都应该没有迷惑。因为不觉存在于本觉之中，凡夫没有证得本觉，所以不觉就不能成为凡夫的过失。又如果本觉中有不觉存在，那么所有凡夫既然具有本觉，就应该能够获得本觉，因为觉悟的缘故，这样就不能称之为凡夫的过失。如果本觉中有不觉存在，圣人证得本觉，就应该也有不觉存在，有了不觉，就不是圣人了，这样就没有圣人的过失。又如果本觉中有不觉存在，圣人没有不觉，就没有本觉，没有本觉，就没有圣人的过失。既然有这样的道理，所以本觉的自性是能够灭除不觉的。又如果不灭除不觉，就没有本觉，没有本觉，就没有迷惑的对象，没有迷惑的对象，就没有不觉。所以，能够有不觉存在，是因为本觉的缘故。本觉的存在，是因为灭除了不觉。所以应当知道，因为灭除了不觉，才会有不觉的存在。 问：如果本觉能够灭除迷惑，那么要始觉（最初的觉悟）做什么用呢？答：因为迷惑有两种含义：一是理体上没有，二是情识上存在。针对第一种含义，所以称为本觉；针对第二种含义，所以称为始觉。所以《佛性论》说：‘烦恼有两种灭除方式，一是自性灭，二是对治灭。’针对这两种灭除方式，所以有始觉和本觉两种觉悟。而且，这个始觉也是本觉的作用。为什么呢？因为依靠本觉才会有不觉，有了不觉才会有始觉。所以始觉就是本觉，没有不同的本体，只有一个本觉能够灭除烦恼。始觉和本觉相对而言，各有两种含义。在本觉中，一是有力，因为它能够成就始觉；二是无力，相对于始觉而言称为本觉。在始觉中，一是有力，因为它能够显现本觉；二是无力，因为它为本觉所成就。问：各有两种含义，有无就像矛和盾一样，难道不是相互矛盾吗？答：不仅有和无的自性不相违背，而且还相互顺应才能成立。为什么呢？始觉中，如果不是从本觉所成就的始觉，就没有办法显现本觉。
English
If within the Original Enlightenment (本觉, the inherently possessed enlightenment) there exists Non-enlightenment (不觉, ignorance or delusion), then all ordinary beings (凡夫) should be free from delusion. Because Non-enlightenment resides within Original Enlightenment, and ordinary beings have not realized Original Enlightenment, therefore Non-enlightenment cannot be considered a fault of ordinary beings. Furthermore, if Original Enlightenment contains Non-enlightenment, then all ordinary beings, possessing Original Enlightenment, should be able to attain Original Enlightenment due to their enlightenment; thus, they cannot be called ordinary beings. If Original Enlightenment contains Non-enlightenment, then a Sage (圣人) who attains Original Enlightenment should also possess Non-enlightenment. Having Non-enlightenment, they would not be a Sage, thus eliminating the fault of not having Sages. Moreover, if Original Enlightenment contains Non-enlightenment, and Sages are without Non-enlightenment, then there is no Original Enlightenment. Without Original Enlightenment, there is no object of delusion, and without an object of delusion, there is no Non-enlightenment. Therefore, the existence of Non-enlightenment is due to Original Enlightenment. The existence of Original Enlightenment is due to the eradication of Non-enlightenment. Thus, it should be understood that the existence of Non-enlightenment is due to the eradication of Non-enlightenment. Question: If Original Enlightenment can eradicate delusion, what is the purpose of Initial Enlightenment (始觉, the initial awakening)? Answer: Because delusion has two meanings: one is the absence of it in principle (理无义), and the other is its existence in consciousness (情有义). With respect to the first meaning, it is called Original Enlightenment; with respect to the second meaning, it is called Initial Enlightenment. Therefore, the *Buddha-nature Treatise* (佛性论) says: 'Afflictions are eradicated in two ways: one is by their self-nature (自性灭), and the other is by counteracting them (对治灭).' With respect to these two eradications, there are two enlightenments: Initial and Original. Moreover, this Initial Enlightenment is also a function of Original Enlightenment. Why? Because Non-enlightenment exists due to reliance on Original Enlightenment, and Initial Enlightenment exists due to Non-enlightenment. Therefore, Initial Enlightenment is identical to Original Enlightenment, with no different substance; only Original Enlightenment can eradicate afflictions. Initial and Original Enlightenment are relative to each other, each having two meanings. In Original Enlightenment, one is being powerful, as it can accomplish Initial Enlightenment; the other is being powerless, as it is called Original in relation to Initial Enlightenment. In Initial Enlightenment, one is being powerful, as it can reveal Original Enlightenment; the other is being powerless, as it is accomplished by Original Enlightenment. Question: Each has two meanings, like a spear and a shield, are they not contradictory? Answer: Not only are the natures of existence and non-existence not contradictory, but they also complement each other to be established. Why? In Initial Enlightenment, if it were not for Initial Enlightenment accomplished by Original Enlightenment, there would be no way to reveal Original Enlightenment. --------------------------------------------------------------------------------
Chinese
本觉。本觉中。非对始之本觉。无以成于始觉。是故始本四义。缘起一故。不可为异。然四义故。不可为一。犹如圆珠。随取皆尽。护过显德。及违成过等。各有四句。准可知之。问。是始觉有耶。答。不也。以即是本觉故。又问。本觉是有耶。答不。即是始觉故。问。亦本亦始耶。答。不也。始本不二故。问。非本始耶。答。不也。本始具足故。此并生灭门净缘起更说。真如门中则无此义。第二十六。染法熏习中无明妄心各有二种。一粗。二细。此粗细亦各有二。一依他。二成他。无明细者。谓根本不觉。依他者。谓依业识染心而得存立。二成他者。即此依染心根本无明。熏于真如成业识。无明粗者。末不觉。依他谓依分别事识而得成立。二成他者。即此依事识末无明。不了妄境生起事识。染心粗细各二义。准无明取之。妄境界亦二。谓转识境。事识境。此二各二。谓依心。起心。准之。今此论中熏习文内。但说起心。故云境界熏于妄心牵增分别。以此境界非是情识。法无可熏。故不说妄心熏于境界也。第二十七。净分缘起中有四句。一本有。谓真如门。二修生本有。谓本觉以对始得成故。三本有修生。谓无分别智。是本觉随染所成故。四修生。谓始觉智。本无今有。此四义同一缘起。随举一门。无不全收。准之。 现代汉语译本 本觉（本源觉悟）。在本觉之中，如果不是相对于始觉（初始觉悟）的本觉，就无法成就始觉。因此，始觉和本觉的四种含义，因为缘起是统一的，所以不能认为是不同的。然而，因为有四种含义，所以也不能认为是一样的。就像圆珠一样，无论从哪个角度看都是完整的。护过显德（守护过失，彰显功德），以及违成过（违背反而造成过失）等，各有四句，可以参照理解。 问：这个始觉是存在的吗？答：不是的。因为它就是本觉。又问：本觉是存在的吗？答：不是的。因为它就是始觉。问：既是本觉又是始觉吗？答：不是的。因为始觉和本觉不是二元对立的。问：既不是本觉也不是始觉吗？答：不是的。因为本觉和始觉是圆满具足的。这些都是在生灭门（现象界）中，为了净化缘起而进一步说明的。在真如门（本体界）中，则没有这些说法。 第二十六，在染法熏习中，无明（无知）和妄心（虚妄的心）各有两种：一是粗的，二是细的。这粗细又各有两种：一是依他的（依赖于其他事物而存在），二是成他的（由自身造成的）。无明细的，指的是根本不觉。依他的，指的是依赖于业识（行为的意识）染心而得以存在。成他的，就是这个依赖于染心的根本无明，熏习真如（真如自性）而形成业识。无明粗的，指的是末不觉（最终的不觉）。依他的，指的是依赖于分别事识（区分事物的意识）而得以成立。成他的，就是这个依赖于事识的末无明，因为不了知虚妄的境界而生起事识。染心的粗细各有两种含义，可以参照无明来理解。妄境界也有两种，指的是转识境（转变意识的境界）和事识境（事物意识的境界）。这两种境界又各有两种，指的是依心（依赖于心）和起心（由心生起），可以参照理解。现在这部论中，在熏习的章节里，只说了起心。所以说境界熏习妄心，牵引增长分别。因为这个境界不是情识，法是无法熏习的，所以没有说妄心熏习境界。 第二十七，在净分缘起中，有四句：一是本有（本来就存在），指的是真如门。二是修生本有（通过修行而产生的本来就存在），指的是本觉相对于始觉才能成立。三是本有修生（本来就存在，通过修行而产生），指的是无分别智（没有分别的智慧），是本觉随着染污而成就的。四是修生（通过修行而产生），指的是始觉智（初始觉悟的智慧），本来没有现在有了。这四种含义都是同一个缘起，无论举出哪一种，都完全包含了其他几种，可以参照理解。