English
English version: Enlightenment without display. Because of being enlightened to all, it is called Buddha (Buddha). The Ninth True Thusness Gate (Ninth True Thusness Gate) speaks from the fundamental meaning, so the text says: 'All sentient beings are originally permanent and dwell in Nirvana (Nirvana),' without the meaning of beginningless enlightenment. It only speaks from the perspective of cultivation-originated, because what was originally non-existent now exists, so it is called initial enlightenment. The meaning of original enlightenment is spoken from the perspective of cultivation-originated inherent, because original enlightenment is spoken in response to initial enlightenment. As the text says, one should know that wisdom purity and so on are spoken from the perspective of inherent cultivation-originated, so the text says: 'Original enlightenment gives rise to two aspects following defilement.' Question: What is the difference between wisdom purity (wisdom purity) and initial enlightenment? Answer: In reality, there is no difference, because initial enlightenment is original enlightenment arising with defilement. Now, because the objects being addressed are different, it is said that there is a difference. The difference lies in: original enlightenment achieves wisdom purity through defilement, removing defilement and returning to the source, which is in response to the source, and is called initial enlightenment. Furthermore, because original enlightenment achieves initial enlightenment, there is no other different dharma. Therefore, it is generally called inherent. It does not discuss the True Thusness Gate, but only speaks of the source within arising and ceasing dependent origination. Furthermore, because initial enlightenment accords with original enlightenment, it is then called original enlightenment. If one departs from initial enlightenment, nothing can be achieved. Therefore, it is generally called cultivation-originated. Furthermore, because original enlightenment serves as initial enlightenment, saying that original enlightenment is called cultivation-originated inherent. The only common meaning in this is dependent origination (dependent origination), like a round pearl, no matter which aspect is mentioned, none is not fully encompassed. The Tenth Causation (causation) has three meanings: first, pure mind (pure mind) is the cause, ignorance (ignorance) is the condition; second, illusory realm (illusory realm) is the condition, fundamental consciousness (fundamental consciousness) is the cause, these two situations are as described in the commentary; third, the previous causes and conditions are the cause, and the subsequent causes and conditions are the condition, because they are originally integrated into one mind. Think about and refer to these. The causation here is only the meaning of what is caused, and there is no difference from the arising and ceasing that is achieved. The aspect where the mind and ignorance combine is causation, and there is no other different dharma. It is the gathering of these dharmas, accumulating and forming, called sentient beings (sentient beings), which is the true mind (true mind) as the body of sentient beings, the five intentions (five intentions) and consciousness (consciousness) as the characteristics of sentient beings, so it is only the mind. Intention is the meaning of reliance, the first three are the reliance of the root and branch, that is, the branch relies on the root, so the root is called intention. The latter two are the reliance of coarse and fine, that is, the coarse relies on the fine, so the fine is called intention. Coarse consciousness has no meaning of reliance, so it is not called intention, it only has discernment, and is simply called consciousness. The three realms (three realms) are only --------------------------------------------------------------------------------
Chinese
心者。谓是本末通融。具净心五意及识等。皆从心起者。从不相应心起。妄念生者。从相应心起。以相应心缘三细中现识境故。无心外境可以分别。故云分别自心也。若照境唯心时。心终不自取心。即能缘心尽。故云心不见心也。无明起所识。是真心与无明合时。能取自性净故。唯佛穷了。地上证一分。故云少分知。粗惑依细惑起。细惑更无所依。故云忽然起。同经中无始无明。无有染法始于无明故也。问。无明动真如成染心。何故染心无明缘。约位辨粗细。真心是其因。而不论优劣。答。以染法有差别。真心唯一味故也。根本智有二类。一修起如理智。二真如本觉智。世间智亦二。一修生如量智。二本觉随染智。以染心睻动。违不动平等本觉之智。故名烦恼碍。又无明不了即动是静故。是以动中不能差别而知。智碍也。第十一生灭相中无明有二义。一通。能成二心。二别。能成细心。故云无明灭故境界灭。又云无明灭故不相应心灭。境界亦二义。一通。是所成。二别。能起三粗心。是故无明有通能及别能。境界有通所及别能。是故境界亦能亦所。无明唯能无所也。第十二。四熏习中。染熏亦二。初通。后别。前中无明熏真有妄心者。是业相也。不觉念起者。能见相也。现妄境者。是境界相也。属三细也。今其念者。 现代汉语译本 心，指的是本末通融，具足净心五意以及识等等，都是从心而起的。妄念是从不相应心而起，而妄念的产生是从相应心而起，因为相应心缘于三细中的现识境。没有心外的境界可以分别，所以说‘分别自心’。如果照见境界唯是心时，心终究不能自己取心，那么能缘的心也就穷尽了，所以说‘心不见心’。 无明生起所识，是真心与无明结合时，能取自性清净的缘故，只有佛才能彻底明了，地上菩萨只能证得一部分，所以说‘少分知’。粗的迷惑依于细的迷惑而生起，细的迷惑则没有所依，所以说‘忽然起’，如同经中所说的无始无明，没有染法开始于无明之前。 问：无明扰动真如而成就染心，为什么染心以无明为缘，从位次上辨别粗细，真心是它的因，而不论优劣？ 答：因为染法有差别，而真心只有一种味道。 根本智有两类：一是修起如理智，二是真如本觉智。世间智也有两种：一是修生如量智，二是本觉随染智。因为染心昏昧扰动，违背了不动平等的本觉之智，所以叫做烦恼障。又因为无明不了达动就是静，因此在动中不能分辨而知，是智障。 第十一生灭相中，无明有两种含义：一是通义，能成就二心；二是别义，能成就细心。所以说‘无明灭故境界灭’，又说‘无明灭故不相应心灭’。境界也有两种含义：一是通义，是所成就；二是别义，能生起三粗心。因此无明有通能和别能，境界有通所和别能，所以境界既能也是所，而无明只有能没有所。 第十二，四熏习中，染熏也有两种：一是通义，二是别义。前一种中，无明熏染真如而有妄心，这是业相。不觉念起，这是能见相。显现妄境，这是境界相，属于三细。现在这个念头是...
English
English version The 'mind' refers to the all-encompassing nature that integrates the root and the branches, possessing the pure mind's five aspects of intention (净心五意) and consciousness (识), all of which arise from the mind. Deluded thoughts arise from the non-corresponding mind (不相应心), while the arising of deluded thoughts stems from the corresponding mind (相应心), because the corresponding mind is conditioned by the manifestation-consciousness realm (现识境) within the three subtle aspects (三细). There is no external realm outside the mind that can be distinguished, hence the saying 'distinguishing one's own mind'. If one illuminates the realm as being solely the mind, the mind ultimately cannot grasp itself, and thus the mind that can condition ceases, hence the saying 'the mind does not see the mind'. The arising of ignorance (无明) gives rise to what is cognized, because when the true mind (真心) combines with ignorance, it can grasp the purity of its own nature. Only the Buddha can fully understand this, while bodhisattvas on the grounds (地上) can only realize a portion of it, hence the saying 'knowing a small part'. Coarse delusions arise dependent on subtle delusions, while subtle delusions have no dependence, hence the saying 'arising suddenly', like the beginningless ignorance (无始无明) in the sutras, where no defiled dharma begins before ignorance. Question: Ignorance agitates the Suchness (真如), resulting in the defiled mind. Why does the defiled mind take ignorance as its condition, distinguishing coarseness and subtlety from the perspective of stages, with the true mind as its cause, without discussing superiority or inferiority? Answer: Because defiled dharmas have differences, while the true mind has only one flavor. Fundamental wisdom (根本智) has two categories: first, cultivated-arisen wisdom that accords with principle (修起如理智); second, Suchness's original-awakening wisdom (真如本觉智). Worldly wisdom also has two types: first, cultivated-born measuring wisdom (修生如量智); second, original-awakening wisdom that follows defilement (本觉随染智). Because the defiled mind is obscured and agitated, it violates the unmoving, equal original-awakening wisdom, hence it is called the affliction-obstacle (烦恼碍). Furthermore, because ignorance does not understand that movement is stillness, it cannot differentiate and know within movement, which is the wisdom-obstacle (智碍). In the eleventh aspect of arising and ceasing (生灭相), ignorance has two meanings: first, a general meaning, capable of accomplishing the two minds; second, a specific meaning, capable of accomplishing the subtle mind. Therefore, it is said 'when ignorance ceases, the realm ceases', and also 'when ignorance ceases, the non-corresponding mind ceases'. The realm also has two meanings: first, a general meaning, being what is accomplished; second, a specific meaning, capable of giving rise to the three coarse minds. Therefore, ignorance has both general capability and specific capability, and the realm has both general what-is-accomplished and specific capability, so the realm is both capable and what-is-accomplished, while ignorance only has capability and not what-is-accomplished. In the twelfth, within the four perfumings (四熏习), defiled perfuming also has two types: first, a general meaning; second, a specific meaning. In the former, ignorance perfuming the Suchness results in the deluded mind, which is the karma-aspect (业相). The arising of non-awakening thought is the capable-of-seeing aspect (能见相). The manifestation of the deluded realm is the realm-aspect (境界相), belonging to the three subtle aspects. Now, this thought is... --------------------------------------------------------------------------------
Chinese
六粗中初二也。著者次二也。后二如论文。别中。增长念者。六粗中初二也。取者。次二也。后二是业果。非所论也。若尔。何故上文境界缘故生六相耶。释云。前据通论。此约别克。以论后二是妄心之化用。非亲从境生也。妄心熏中。业识通合三细。从初名熏者。熏于根本无明。迷动细故。依此细动业。受变易业苦故。经云。无明住地缘无漏业因。得变易报也。此之谓也。事识中亦具三粗。熏枝末无明。粗动造业。受分段苦也。根本无明迷理性。熏真如。成业相等三。枝末无明迷境界。熏本识。起事识。净熏中。真如妄染法心各有能熏所熏。互为能所。染法中。真如无能熏义。事识熏中有四劣。一能熏之识自浅薄故。二望所熏真如犹悬远故。三不觉知有末那赖耶故。四不觉知有法执相故。是故不能疾得菩提也。意熏四胜。翻前劣故。谓能熏深厚彻五意故。余三可知。是故望大菩提速疾得也。此二熏习。是真如内熏妄心。有此厌求。还熏真如成胜行也。第十三。净熏中妄心熏内。一分别事识熏者。释有三义。一彼二乘人。但觉事识中烦恼。而为断故。发心修行。修行即名为熏习也。二以唯觉此烦恼未能断故。犹为熏习也。三由带此识中烦恼而发心修行名熏习。然由粗故。堕二乘地。又初唯行熏。次唯识熏。后俱熏。由 带此惑。令行成劣。故入二乘道。若带五意中细惑。修行胜智。入菩萨位也。意中三释准此。然皆后释为胜。体相熏中。具无漏法者。总举法体相。备不思议业者。明有内熏功能。作境界性者。此真如非但由前句内熏妄心令其厌求。亦乃与彼厌求之心作所观境也。又释用大为外善境。此体相亦遍通彼中。故令用大得有熏也。又释以遍妄心。故内熏之。遍外一切境。故亦熏习众生。如近普览作破木等。用熏中差别缘内。约机生熟有远近之缘。约四无量为行缘。约三空为受随缘。又解初利他。后自利。又初约施戒等行。后约观理行。平等缘中有六。一平等人。如论佛菩萨故。二平等愿。如论皆愿度故。三平等心。如论自体熏等故。四释平等行。如论以同体智力故。谓了知自他同一体性。知同之智。名同体智。五平等益。如论见闻等故。六令平等机见平等相。如论依三昧见佛故。差别平等者。一约佛菩萨摄生心。慜念利益。无怨亲故名平等。随机异现名差别。二化身多门名差别。报身称性名平等。三散心所见名差别。定心所见名平等。第十四略科文。自下是略科文。上来从生灭门至此。明摄一切法竟。自下四熏习等。明生一切法。于中二。先通。后别。别中。先明染净。后双辨尽不尽。前中二。先染。后净。染中二。先总。 现代汉语译本 带着这种迷惑，导致行为变得低劣，因此进入二乘道（声闻乘和缘觉乘）。如果带着五意（五种意识）中的细微迷惑，修行殊胜的智慧，就能进入菩萨的位次。意中的三种解释可以参照这个类推。然而，后面的解释都认为是殊胜的。‘体相熏中，具无漏法者’，总括地指出了法体和法相，‘备不思议业者’，说明具有内在熏习的功能。‘作境界性者’，这说明真如不仅仅通过前面的句子内在熏习妄心，使它厌离追求，而且还与那个厌离追求的心作为所观察的境界。又解释说，用大作为外在的善境界，这个体相也普遍适用于其中，因此使得用大能够得到熏习。又解释说，因为它遍及妄心，所以内在熏习它；因为它遍及外在的一切境界，所以也熏习众生，就像靠近普览（一种观想方法）来破坏木头等。用熏中的差别在于，缘内，根据根机的成熟程度有远近的缘；根据四无量心（慈、悲、喜、舍）作为行缘；根据三空（空、无相、无愿）作为受随缘。又解释说，先利他，后自利；又先根据布施、持戒等行为，后根据观理的行为。平等缘中有六种：一、平等的人，如经论中所说的佛菩萨；二、平等的愿，如经论中所说的都愿意度化众生；三、平等的心，如经论中所说的自体熏等；四、解释平等的行为，如经论中所说的以同体智力；所谓了知自己和他人同一体性的智慧，这种知同的智慧，名为同体智；五、平等的利益，如经论中所说的见闻等；六、使平等的根机见到平等的相，如经论中所说的依靠三昧见到佛。差别平等是指：一、根据佛菩萨摄受众生的心，怜悯利益，没有怨恨和亲疏之分，所以名为平等，根据众生的根机不同而显现不同的形象，名为差别；二、化身有很多种，名为差别，报身符合自性，名为平等；三、散乱心所见到的，名为差别，禅定心所见到的，名为平等。第十四略科文。从下面开始是略科文。上面从生灭门到这里，说明了摄一切法完毕。从下面四种熏习等，说明了生一切法。其中分为二：先是通说，后是别说。别说中，先说明染和净，后双重辨析尽和不尽。前面通说中分为二：先说染，后说净。染中分为二：先是总说。