English
English version Original Enlightenment (本觉, Benjue). Within Original Enlightenment, if it were not for Original Enlightenment in relation to Initial Enlightenment (始觉, Shijue), Initial Enlightenment could not be achieved. Therefore, the four meanings of Initial and Original are inseparable because their arising is one. However, because of the four meanings, they cannot be considered the same. It is like a round pearl, complete from any angle. Protecting against faults and revealing virtues (护过显德, Huguo Xiande), as well as causing faults through opposition (违成过, Weichengguo), each has four aspects, which can be understood by analogy. Question: Does this Initial Enlightenment exist? Answer: No. Because it is identical to Original Enlightenment. Question: Does Original Enlightenment exist? Answer: No. Because it is identical to Initial Enlightenment. Question: Is it both Original and Initial? Answer: No. Because Initial and Original are not dualistic. Question: Is it neither Original nor Initial? Answer: No. Because Original and Initial are fully complete. These are further explanations within the realm of birth and death (生灭门, Shengmiemen) to purify arising. In the realm of Suchness (真如门, Zhenrumen), these statements do not apply. Twenty-sixth, within the defiled conditioning, ignorance (无明, Wuming) and deluded mind (妄心, Wangxin) each have two types: coarse and subtle. These coarse and subtle types each have two aspects: dependent (依他, Yita) and self-caused (成他, Chengta). Subtle ignorance refers to fundamental non-awakening. 'Dependent' means it exists relying on the defiled mind of karmic consciousness (业识, Yeshi). 'Self-caused' means this fundamental ignorance, relying on the defiled mind, conditions Suchness, forming karmic consciousness. Coarse ignorance refers to the final non-awakening. 'Dependent' means it is established relying on discriminating consciousness (分别事识, Fenbieshishi). 'Self-caused' means this final ignorance, relying on event consciousness, fails to understand the deluded realm, giving rise to event consciousness. The coarse and subtle aspects of the defiled mind each have two meanings, which can be understood by analogy to ignorance. Deluded realms also have two types, referring to the realm of transforming consciousness (转识境, Zhuanshijing) and the realm of event consciousness (事识境, Shishijing). These two realms each have two aspects, referring to 'depending on the mind' (依心, Yixin) and 'arising from the mind' (起心, Qixin), which can be understood by analogy. In this treatise, within the section on conditioning, only 'arising from the mind' is discussed. Therefore, it is said that the realm conditions the deluded mind, leading to increased discrimination. Because this realm is not sentient, the Dharma cannot be conditioned, so it is not said that the deluded mind conditions the realm. Twenty-seventh, within the pure conditioning, there are four aspects: First, 'inherently existent' (本有, Benyou), referring to the realm of Suchness. Second, 'inherently existent through cultivation' (修生本有, Xiusheng Benyou), referring to Original Enlightenment being established in relation to Initial Enlightenment. Third, 'inherently existent and arising through cultivation' (本有修生, Benyou Xiusheng), referring to non-discriminating wisdom (无分别智, Wufenbiezhi), which is Original Enlightenment achieved through defilement. Fourth, 'arising through cultivation' (修生, Xiusheng), referring to the wisdom of Initial Enlightenment (始觉智, Shijuezhi), which was not present before but is now. These four meanings are all the same arising, and whichever one is mentioned, it fully encompasses the others, which can be understood by analogy. --------------------------------------------------------------------------------
Chinese
第二十八。生灭门中真妄缘起和合不二识中。真如无明各有四义。真如中四义者。一不变义。二和合义。三隐体义。四内熏义。无明四义者。一即空义。二覆真义。三成妄义。四净用义。真妄中。各由初义故。是本觉摄也。各有第二义故。是根本不觉摄也。各由第三义故。是枝末不觉摄也。各由第四义故。是始觉摄也。此上四义。复有三门。一约分相门。则各初二义在本识中。各后二义在事识中。以各初二能生各后二故。二本末不二门。以缘起无二故。则并在梨耶识中。依此义故。论中说云。此梨耶识有二义。谓觉不觉也。依分相义故。论中末不觉及始觉。并在事识中也。此上真妄八义。唯一缘起。无碍镕融。举体全收。无不皆尽。第二十九。法身义四门分别。初释名者。法是轨持义。身是依止义。即法为身。亦名自性身。二体性者。略有十种。一依佛地论。唯以所照真如清净法界为性。余四智等。并属报化。二或唯约智。如无性摄论。以无垢无挂碍智为法身故。谓离二障。诸德释云。此约摄境从心。名为法身。匪为法身是智非理。今释一切诸法尚即真如。况此真智而不如耶。既即是如。何待摄境。三亦智亦境。如梁论云。唯如如及如如智独存。名为法身。四境智双泯。经云如来法身非心非境。五此上四句。合为一无 第二十八。在生灭变化之门中，真如（tathata，事物的真实本性）和虚妄（falsehood）相互依存，和合而成为不二的识（consciousness）。在这识中，真如和无明（ignorance）各有四种含义。 真如的四种含义是：一、不变义（unchanging nature）；二、和合义（harmonious union）；三、隐体义（hidden essence）；四、内熏义（internal perfuming）。 无明的四种含义是：一、即空义（emptiness）；二、覆真义（covering the truth）；三、成妄义（forming illusion）；四、净用义（purifying function）。 在真如和虚妄中，由于各自的第一种含义，它们都属于本觉（original enlightenment）的范畴。由于各自的第二种含义，它们都属于根本不觉（fundamental non-enlightenment）的范畴。由于各自的第三种含义，它们都属于枝末不觉（branch-end non-enlightenment）的范畴。由于各自的第四种含义，它们都属于始觉（initial enlightenment）的范畴。 以上四种含义，又有三个方面：一、从分相门（aspects）来说，各自的第一、第二种含义在本识（alaya-vijñana，阿赖耶识）中，各自的第三、第四种含义在事识（active consciousness）中，因为各自的第一、第二种含义能够产生各自的第三、第四种含义。二、从本末不二门（non-duality of origin and end）来说，因为缘起（dependent origination）没有分别，所以都在阿赖耶识中。根据这个含义，论中说：‘这个阿赖耶识有两种含义，即觉（enlightenment）和不觉（non-enlightenment）。’根据分相的含义，论中的末不觉和始觉，都在事识中。以上真如和虚妄的八种含义，都是唯一的缘起，没有阻碍，相互融合，完全包含，没有遗漏。 第二十九。从四个方面来分别法身（dharmakaya，佛的法性之身）的含义。首先是解释名称：法是轨持义（normative and supportive），身是依止义（basis of reliance）。即法为身，也称为自性身（self-nature body）。 其次是体性（essence）：略有十种。一、根据《佛地论》（Buddhabhumi Sutra），唯以所照的真如清净法界（dharmadhatu，法界）为体性，其余的四智（four wisdoms）等，都属于报身（sambhogakaya，报身）和化身（nirmanakaya，化身）。二、或者只从智慧（wisdom）来说，如《无性摄论》（Asanga's Compendium of Abhidharma），以无垢无挂碍智（untainted and unobstructed wisdom）为法身。意思是远离二障（two obscurations）。诸德解释说：‘这是从摄取境界从心（mind）的角度来说，称为法身。并非法身是智而非理（principle）。’现在解释一切诸法尚且就是真如，何况这个真智而不如此呢？既然就是真如，何必等待摄取境界？三、既是智慧也是境界（object），如梁论说：‘唯有如如（tathata，如如）以及如如智（tathata-jnana，如如智）独存，称为法身。’四、境界和智慧都泯灭。经中说：‘如来法身非心非境。’五、以上四句，合为一个无。
English
Twenty-eighth. Within the gate of arising and ceasing, true suchness (tathata) and falsehood (falsehood) dependently originate and harmoniously unite within the non-dual consciousness (vijnana). Within this consciousness, true suchness and ignorance (avidya) each have four meanings. The four meanings of true suchness are: 1. Unchanging nature; 2. Harmonious union; 3. Hidden essence; 4. Internal perfuming. The four meanings of ignorance are: 1. Emptiness; 2. Covering the truth; 3. Forming illusion; 4. Purifying function. Within true suchness and falsehood, due to their respective first meanings, they both belong to original enlightenment (original enlightenment). Due to their respective second meanings, they both belong to fundamental non-enlightenment (fundamental non-enlightenment). Due to their respective third meanings, they both belong to branch-end non-enlightenment (branch-end non-enlightenment). Due to their respective fourth meanings, they both belong to initial enlightenment (initial enlightenment). These above four meanings have three aspects: 1. From the perspective of differentiated aspects, their respective first and second meanings are in the alaya-vijñana (alaya-vijñana, storehouse consciousness), and their respective third and fourth meanings are in the active consciousness (active consciousness), because their respective first and second meanings can generate their respective third and fourth meanings. 2. From the perspective of the non-duality of origin and end, because dependent origination (pratītyasamutpāda) has no duality, they are all in the alaya-vijñana. According to this meaning, the treatise says: 'This alaya-vijñana has two meanings, namely enlightenment and non-enlightenment.' According to the meaning of differentiated aspects, the treatise's branch-end non-enlightenment and initial enlightenment are both in the active consciousness. The above eight meanings of true suchness and falsehood are all unique dependent origination, without obstruction, mutually fused, completely encompassing, without omission. Twenty-ninth. Discriminating the meaning of the dharmakaya (dharmakaya, the body of the Dharma) from four aspects. First, explaining the name: Dharma is the meaning of normative and supportive, and body is the meaning of basis of reliance. That is, taking Dharma as the body, also called the self-nature body (svabhavakakaya). Second, the essence: briefly, there are ten kinds. 1. According to the Buddhabhumi Sutra (Buddhabhumi Sutra), only the illuminated true suchness pure dharmadhatu (dharmadhatu, the realm of Dharma) is taken as the essence, and the remaining four wisdoms (four wisdoms), etc., all belong to the sambhogakaya (sambhogakaya, enjoyment body) and nirmanakaya (nirmanakaya, emanation body). 2. Or only speaking from wisdom, such as Asanga's Compendium of Abhidharma (Asanga's Compendium of Abhidharma), taking untainted and unobstructed wisdom as the dharmakaya. It means being free from the two obscurations (two obscurations). The virtues explain: 'This is called the dharmakaya from the perspective of taking the realm from the mind. It is not that the dharmakaya is wisdom and not principle.' Now explaining that all dharmas are still true suchness, how could this true wisdom not be so? Since it is true suchness, why wait to take the realm? 3. Both wisdom and object, as the Liang Treatise says: 'Only tathata (tathata) and tathata-jnana (tathata-jnana) exist alone, called the dharmakaya.' 4. Both the realm and wisdom are extinguished. The sutra says: 'The tathagata's dharmakaya is neither mind nor realm.' 5. The above four sentences are combined into one without. --------------------------------------------------------------------------------
Chinese
碍法身。随说皆得。六此上总别五句。相融形夺。泯并五说。逍然无寄。以为法身。此上单就境智辨也。七通摄五分及悲愿等诸行功德。无不皆是此身收。以修生功德必证理故。融摄无碍。如前智说。八通收报化色身相好功德。无不皆是此法身收。故摄论中。三十二相等。皆入法身摄。释有三义。一相则如故。归理法身。二智所现故。属智法身。三当相并是功德法故。名为法身。九通摄一切三世间故。众生及器无非佛故。一大法身具十佛故。三身等并在此中智正觉摄故。十总摄前九为总句。是谓如来无碍自在法身之义。三生因者有四。一者了因。照现本有真如法故。二者生因。生成修起胜功德故。三者生了无碍因。生了相即。二果不殊故。四总此胜德为所依因。即机现用为所成果。四业用者亦有四。一此理法身与诸观智为所开觉。经云法身说法授与义故。二依此以起报化利生胜业用故。三或化树形等密摄化故。四遍诸众生道毛端等处。熏熏自在无碍业用也。第三十。真妄心境通有四句。一约情有心境。境谓空有相违。以存二相故。心谓二见不坏。是妄情故。或境上有空同性。以俱是所执性故。心上亦同。俱是妄见故。二约法有心境。境谓空有不二。以俱融故。心谓绝二。见无二故。或境上空有相违。以全形夺故。心上 现代汉语译本 碍法身（不可阻碍的法身）。随所说之法皆能领悟。六、以上总括和分别五句，相互融合，形体相互夺取，泯灭并合五种说法，逍遥自在，无所依傍，以此作为法身。以上仅就境（客观世界）和智（智慧）进行辨析。七、普遍摄取五分法身以及慈悲、誓愿等各种修行功德，无不都包含在这个法身之中。因为修习所生的功德必定能证悟真理，所以能够融合摄取而没有障碍，如同前面所说的智慧。八、普遍摄取报身（为教化菩萨而显现的庄严身相）和化身（为度化众生而随机应化的身相）的色身相好功德，无不都包含在这个法身之中。所以《摄大乘论》中说，三十二相（佛的三十二种殊胜的相貌）等，都属于法身所摄。对此有三种解释：一、相虽然如旧，但归于理法身（体现真理的法身）。二、由智慧所显现，属于智法身（体现智慧的法身）。三、当下的相就是功德法，所以名为法身。九、普遍摄取一切三世间（过去、现在、未来）的万物，所以众生和器世间（众生所居住的环境）没有不是佛的。一个大法身具备十佛的功德，三身（法身、报身、化身）等都包含在这个智正觉（智慧和正觉）之中。十、总括前面九点作为总结句，这就是如来无碍自在法身的意义。产生三身的原因有四种：一、了因（能使事物显现的原因），照亮显现本有的真如法性。二、生因（能使事物产生的原因），生成修习而起的殊胜功德。三、生了无碍因，生因和了因相互即是，两种结果没有差别。四、总括这些殊胜功德作为所依之因，即根据众生的根机而显现作用，作为所成就的果。四种作用也有四种：一、这个理法身与各种观智作为所开显觉悟的对象。经中说，‘法身说法，授予意义’。二、依靠这个法身而生起报身和化身，利益众生的殊胜作用。三、或者化现树木等形状，秘密地摄受教化众生。四、遍布各个众生道的毛端等处，熏习自在，没有障碍的作用。第三十，真妄心境普遍有四句：一、从情识的角度来说，有心和境。境是指空和有相互违背，因为存在两种对立的相。心是指两种见解没有破除，这是虚妄的情识。或者境上有空同性，因为都是所执著的自性。心上也是一样，都是虚妄的见解。二、从法理的角度来说，有心和境。境是指空和有不二，因为两者相互融合。心是指断绝两种对立，见解上没有对立。或者境上空和有相互违背，因为完全是形体相互夺取。