Chinese
灭故。始觉则同本觉同本觉故。则无始觉。无始觉故。则无不觉。无不觉故。则无生灭门。唯一真如门也。是故当知至心源时。唯是真如。无生灭。无生灭故。亦不可说真如。岂有三身之别。但随众生染机故。故说三身等也。第七随染生二相中。问。随何染得生此相。答。此有三。一智净相。随自心中无明法力熏习等。而起不思议业。随生染机而现形化用。二此二俱随自染而起。由断自染。方能起用故。不思议业相亦尔。随自染中。三俱随他染。谓诸菩萨修万行得佛果等皆是随众生无明故有此事。若废染机。即无修无得一味相也。第八问。本觉既是真如。何故名觉。答。凡言觉有二义。一觉察义。谓染所不能染故。即是断障义。二觉照义。谓自体显照一切诸法。即鉴达义。但染则本来自离。德则未曾别现。故其义本自有之。故云本觉。又由此二义。除二障。显二果。并性成就。其始觉中亦有二义同前。但始觉起为异。染穷始觉。不异本觉。何以故。由二义故。一以无是本觉起。随染所成。无别性故。二觉至心源。同本觉故。无始觉之异。是故唯有一觉具二义也。一又穷此义。亦无二相。谓染离与德之现。现即染离。故唯一真觉也。又由染本性离。无染可离。德本性彰。无德可现。故其真觉无觉也。是故远离觉所觉。无 现代汉语译本 灭故：因为灭尽了妄念，所以回归本觉（Buddha-nature）。 始觉则同本觉：始觉（initial enlightenment）与本觉（original enlightenment）相同，因为它们本质上是相同的。 同本觉故，则无始觉：因为与本觉相同，所以没有所谓的始觉。 无始觉故，则无不觉：因为没有始觉，所以也没有不觉（non-enlightenment）。 无不觉故，则无生灭门：因为没有不觉，所以没有生死流转之门。 唯一真如门也：只有真如（Tathata，the ultimate reality）之门。 是故当知至心源时，唯是真如：因此，应当知道当达到心源时，只有真如。 无生灭：没有生灭。 无生灭故，亦不可说真如：因为没有生灭，所以也不能说真如。 岂有三身之别：哪里还有法身（Dharmakaya）、报身（Sambhogakaya）、应身（Nirmanakaya）三身的区别呢？ 但随众生染机故，故说三身等也：只是随顺众生的染污根机，所以才说有三身等等。 第七随染生二相中：在随顺染污而产生的两种现象中。 问：随何染得生此相？：问：随顺什么样的染污才能产生这种现象？ 答：此有三：答：有三种。 一智净相：一是智慧清净之相。 随自心中无明法力熏习等，而起不思议业：随顺自心中无明（ignorance）的法力熏习等等，而产生不可思议的业。 随生染机而现形化用：随顺众生染污的根机而显现形体和化用。 二此二俱随自染而起：二是这两种现象都随顺自身的染污而产生。 由断自染，方能起用故：因为只有断除自身的染污，才能起作用。 不思议业相亦尔：不可思议业的现象也是如此。 随自染中：随顺自身的染污。 三俱随他染：三是都随顺他人的染污。 谓诸菩萨修万行得佛果等皆是随众生无明故有此事：所谓的诸位菩萨修行各种善行而证得佛果等等，都是随顺众生的无明才会有这些事情。 若废染机，即无修无得一味相也：如果废除染污的根机，就没有修行和证得，只有唯一真如的境界。 第八问：本觉既是真如，何故名觉？：第八问：本觉既然是真如，为什么还称为觉？ 答：凡言觉有二义：答：凡是说到觉，有两种含义。 一觉察义：一是觉察的含义。 谓染所不能染故，即是断障义：就是说染污所不能染着，也就是断除障碍的含义。 二觉照义：二是觉照的含义。 谓自体显照一切诸法，即鉴达义：就是说自体显现照耀一切诸法，也就是鉴别通达的含义。 但染则本来自离，德则未曾别现：但是染污本来就是远离的，功德则未曾特别显现。 故其义本自有之，故云本觉：所以这些含义本来就具有，所以称为本觉。 又由此二义，除二障，显二果：又由此两种含义，可以去除两种障碍，显现两种果报。 并性成就：并且本性成就。 其始觉中亦有二义同前：在始觉中也有两种含义与前面相同。 但始觉起为异：但是始觉的生起有所不同。 染穷始觉，不异本觉：染污穷尽时，始觉与本觉没有差别。 何以故？由二义故：为什么呢？因为两种含义的缘故。 一以无是本觉起，随染所成，无别性故：一是因为没有什么是本觉所生起的，随顺染污所成就的，没有别的自性。 二觉至心源，同本觉故：二是觉悟达到心源时，与本觉相同。 无始觉之异：没有始觉的差别。 是故唯有一觉具二义也：所以只有一种觉悟，具备两种含义。 一又穷此义，亦无二相：一又穷尽这个含义，也没有两种现象。 谓染离与德之现：就是说染污的远离和功德的显现。 现即染离，故唯一真觉也：显现就是染污的远离，所以只有唯一真觉。 又由染本性离，无染可离：又因为染污的本性是远离的，没有染污可以远离。 德本性彰，无德可现：功德的本性是彰显的，没有功德可以显现。 故其真觉无觉也：所以真觉是没有觉悟的。 是故远离觉所觉，无：因此，远离能觉和所觉，没有
English
English version Extinction: Because the deluded thoughts are extinguished, one returns to the original enlightenment (Buddha-nature). Initial enlightenment is the same as original enlightenment: Initial enlightenment (Shijue) is the same as original enlightenment (Benjue) because they are essentially the same. Because it is the same as original enlightenment, there is no initial enlightenment: Because it is the same as original enlightenment, there is no so-called initial enlightenment. Because there is no initial enlightenment, there is no non-enlightenment: Because there is no initial enlightenment, there is no non-enlightenment. Because there is no non-enlightenment, there is no gate of birth and death: Because there is no non-enlightenment, there is no gate of birth and death. There is only the gate of True Thusness: There is only the gate of True Thusness (Tathata, the ultimate reality). Therefore, one should know that when reaching the source of the mind, there is only True Thusness: Therefore, one should know that when reaching the source of the mind, there is only True Thusness. No birth and death: There is no birth and death. Because there is no birth and death, True Thusness cannot be spoken of either: Because there is no birth and death, True Thusness cannot be spoken of either. How can there be a distinction between the Three Bodies?: How can there be a distinction between the Dharmakaya (Dharma Body), Sambhogakaya (Reward Body), and Nirmanakaya (Transformation Body)? But according to the defiled potential of sentient beings, the Three Bodies are spoken of: It is only in accordance with the defiled potential of sentient beings that the Three Bodies, etc., are spoken of. Seventh, in the two aspects arising from defilement: Question: What defilement does one follow to give rise to this aspect?: Question: What kind of defilement does one follow to give rise to this phenomenon? Answer: There are three: Answer: There are three. First, the aspect of pure wisdom: First, the aspect of pure wisdom. Following the force of ignorance in one's own mind, etc., one arises inconceivable karma: Following the force of ignorance (Avidya) in one's own mind, etc., one arises inconceivable karma. Following the defiled potential of sentient beings, forms and transformations appear: Following the defiled potential of sentient beings, forms and transformations appear. Second, both of these arise from one's own defilement: Second, both of these phenomena arise from one's own defilement. Because only by cutting off one's own defilement can one function: Because only by cutting off one's own defilement can one function. The aspect of inconceivable karma is also like this: The phenomenon of inconceivable karma is also like this. In one's own defilement: Following one's own defilement. Third, all follow the defilement of others: Third, all follow the defilement of others. The so-called Bodhisattvas cultivating myriad practices and attaining Buddhahood, etc., are all due to the ignorance of sentient beings: The so-called Bodhisattvas cultivating various good deeds and attaining Buddhahood, etc., are all due to the ignorance of sentient beings that these things exist. If the defiled potential is abandoned, there is no cultivation or attainment, only the aspect of one taste: If the defiled potential is abandoned, there is no cultivation or attainment, only the state of one True Thusness. Eighth question: Since original enlightenment is True Thusness, why is it called enlightenment?: Eighth question: Since original enlightenment is True Thusness, why is it called enlightenment? Answer: Generally speaking, enlightenment has two meanings: Answer: Generally speaking, when enlightenment is mentioned, there are two meanings. First, the meaning of awareness: First, the meaning of awareness. That which cannot be defiled by defilement, that is, the meaning of cutting off obstacles: That which cannot be defiled by defilement, that is, the meaning of cutting off obstacles. Second, the meaning of illumination: Second, the meaning of illumination. That is, the self illuminates all dharmas, that is, the meaning of discernment and understanding: That is, the self illuminates all dharmas, that is, the meaning of discernment and understanding. But defilement is originally separate, and merit has never been particularly manifested: But defilement is originally separate, and merit has never been particularly manifested. Therefore, these meanings are inherent, so it is called original enlightenment: Therefore, these meanings are inherent, so it is called original enlightenment. Moreover, by these two meanings, two obstacles are removed and two fruits are manifested: Moreover, by these two meanings, two obstacles can be removed and two fruits can be manifested. And the nature is accomplished: And the nature is accomplished. In initial enlightenment, there are also two meanings that are the same as before: In initial enlightenment, there are also two meanings that are the same as before. But the arising of initial enlightenment is different: But the arising of initial enlightenment is different. When defilement is exhausted, initial enlightenment is no different from original enlightenment: When defilement is exhausted, initial enlightenment is no different from original enlightenment. Why? Because of two meanings: Why? Because of two meanings. First, because there is nothing that original enlightenment arises from, it is accomplished by following defilement, and there is no separate nature: First, because there is nothing that original enlightenment arises from, it is accomplished by following defilement, and there is no separate nature. Second, when enlightenment reaches the source of the mind, it is the same as original enlightenment: Second, when enlightenment reaches the source of the mind, it is the same as original enlightenment. There is no difference in initial enlightenment: There is no difference in initial enlightenment. Therefore, there is only one enlightenment with two meanings: Therefore, there is only one enlightenment with two meanings. First, exhausting this meaning, there are also no two aspects: First, exhausting this meaning, there are also no two aspects. That is, the separation of defilement and the manifestation of merit: That is, the separation of defilement and the manifestation of merit. Manifestation is the separation of defilement, so there is only one true enlightenment: Manifestation is the separation of defilement, so there is only one true enlightenment. Moreover, because the nature of defilement is separation, there is no defilement to separate from: Moreover, because the nature of defilement is separation, there is no defilement to separate from. The nature of merit is manifested, and there is no merit to manifest: The nature of merit is manifested, and there is no merit to manifest. Therefore, true enlightenment is without enlightenment: Therefore, true enlightenment is without enlightenment. Therefore, being far away from the knower and the known, there is no: --------------------------------------------------------------------------------
Chinese
觉而不彰。一切觉故名佛。第九真如门约本义说。故文云。一切众生本来常住入于涅槃。无始觉之义。唯约修生说。以本无今有为始觉故。本觉之义。约修生本有说。以对始觉说本觉故。如文应知智净相等。约本有修生说。故文云。本觉随染生二相故。问。智净与始觉何异。答。其实不别。以始觉即是本觉随染作故。今约所对不同。故说有异。异相者。谓本觉约染成于智净。治染还本。为本之对。名为始觉。又以本觉成始。更无异法。从此义故。总名本有。不论真如门。但约生灭缘起中说本耳。又以始觉契本。方名本觉。若离始觉。一切不成。从此义故。总名修生。又以本作始觉。说本名修生本有。此之同义。唯一缘起。犹如圆珠。随举一门。无不收尽。第十因缘有三义。一净心为因。无明为缘。二妄境为缘。本识为因。此二如疏。三以前因缘为因。后因缘为缘。以本来融通一心故。思准之。此中因缘。但是所由义。与所成生灭不别。其心与无明合边。即是因缘。亦无别法。即揽此诸法积聚集成。名为众生。是即真心为众生体。五意及识为众生相。是故唯一心也。意是依止义。前三是本末依。谓末依本故。名本为意。后二是粗细依。谓粗依细故。名细为意。粗识更无所依之义。故不名意。但有了别。单名识也。三界唯 现代汉语译本：觉悟而不显扬。因为觉悟一切，所以名为佛（Buddha）。第九真如门（Ninth True Thusness Gate）是从根本意义上说的，所以文中说：‘一切众生本来常住，入于涅槃（Nirvana）’，没有无始觉（beginningless enlightenment）的意义。只从修生（cultivation-originated）的角度来说，因为本来没有现在有，所以称为始觉。本觉（original enlightenment）的意义，是从修生本有的角度来说的，因为针对始觉而说本觉。如文中所说，应知智净相等，是从本有修生的角度来说的，所以文中说：‘本觉随染生二相故’。问：智净（wisdom purity）与始觉有什么不同？答：实际上没有区别，因为始觉就是本觉随着染污而产生的。现在因为所针对的对象不同，所以说有差异。差异之处在于：本觉通过染污成就智净，去除染污回归本源，是针对本源而言的，名为始觉。又因为本觉成就始觉，没有其他不同的法。因此，总称为本有，不论真如门，只从生灭缘起中说本源。又因为始觉契合本觉，才名为本觉。如果离开始觉，一切都不能成就。因此，总称为修生。又因为本觉作为始觉，说本觉名为修生本有。这其中的相同意义，唯一是缘起（dependent origination），犹如圆珠，随便举出一个方面，没有不能全部包含的。第十因缘（causation）有三种意义：一是净心（pure mind）为因，无明（ignorance）为缘；二是妄境（illusory realm）为缘，本识（fundamental consciousness）为因，这两种情况如疏中所说；三是以以前的因缘为因，以后的因缘为缘，因为本来融通一心。思考并参照这些。这其中的因缘，只是所由的意义，与所成就的生灭没有区别。心与无明结合的方面，就是因缘，也没有其他不同的法。就是聚集这些法，积聚集成，名为众生（sentient beings），这就是真心（true mind）为众生体，五意（five intentions）及识（consciousness）为众生相，所以唯一是心。意是依止的意义，前三是本末依，即末依本，所以称本为意。后二是粗细依，即粗依细，所以称细为意。粗识没有可以依止的意义，所以不称为意，只有了别，单名单名识。三界（three realms）唯