Chinese
。何故尔者。外疑云。既不许心缘外境。又不许以心除心。未知耶其心驰散时。云何对治。释云摄令住正念。即云何是正念。释云唯心无境是也。是故不许缘缘外境。若尔。俱不缘外境。缘内心应得耶。释云亦不得也。故云即复此心无有自相可得也。故于此时。观心无寄。分别也。止灭。成于止行。修真如三昧耳。第十七。色心不二中。心者。据体大也。智者。约相大也。法身。通体相也。以融摄故。随说皆得。由与用为本。故能现色也。然用能物机。故上云随染业幻所作也。第十八。问。三细六粗中。何以不说末那识耶。答。以义不便故。何者。以根本无明。动彼真如。成于三细。名为梨那。末那无此义。故不论。又以境界缘故。动彼心海。起于六粗。名为意识。末那无此从外境生义。故不论也。虽是不说。然义已有。何以知。瑜伽云。梨耶起必二识想应。故说三细赖耶。即已有末那执相应故也。又意识得缘外境。必内依末那。故说六粗意识。已有末那为依止根也。故虽不说。而实有之。问。上云根本无明者。起在何识。答。梨耶识起。问。余论中说。梨耶自体白覆无记。一向舍受相应。故堪受熏。若起烦恼。即是杂染。岂堪受熏。答。余论中约教就粗相说。而实此识迷无相真如义边。故有根本无明住地。若不尔者 现代汉语译本 何故如此呢？外道质疑说：‘既然不允许心缘于外境，又不允许用心来去除心中的妄念，那么当心念纷乱驰散时，该如何对治呢？’ 解释说：‘收摄心念，令其安住于正念。’ 又问：‘什么是正念呢？’ 解释说：‘唯有心而无外境，这就是正念。’ 所以不允许心缘于外境。如果这样，既然都不缘于外境，那么缘于内心可以吗？ 解释说：‘也不可以。’ 所以说，‘当下这个心，也没有自相可以得到。’ 因此，在这个时候，观察心无所依，分别心止息，成就止的修行，修习真如三昧罢了。 第十七，在‘色心不二’中，‘心’，是就体大而言；‘智’，是就相大而言；‘法身’，是通于体和相而言。因为融摄的缘故，怎么说都可以。由于以体和用为根本，所以能够显现色相。然而，用能够应和众生的根机，所以上面说‘随顺染业幻化所作’。 第十八，问：在‘三细六粗’中，为什么不说末那识（Manas-vijnana，第七识，意根）呢？ 答：因为义理上不方便。为什么呢？因为根本无明，动摇了真如，成就了三细，名为阿赖耶识（Alaya-vijnana，第八识，藏识）。末那识没有这个义理，所以不论述。 又因为境界的缘故，动摇了心海，生起了六粗，名为意识（Vijnana，第六识）。末那识没有这种从外境生起的义理，所以不论述。虽然是不说，但是义理已经包含在其中了。怎么知道呢？《瑜伽师地论》说：‘阿赖耶识生起时，必定有二识的想应。’所以说三细中的阿赖耶识，就已经包含了末那识的执着相应了。 又，意识能够缘于外境，必定内在依止于末那识。所以说六粗中的意识，就已经包含了末那识作为依止的根本。所以虽然不说，但实际上是存在的。 问：上面说的‘根本无明’，生起在哪个识中？ 答：在阿赖耶识中生起。 问：其他论典中说，阿赖耶识自体是白净、覆蔽、无记的，一向与舍受相应，所以堪能接受熏习。如果生起烦恼，就是杂染，怎么能堪能接受熏习呢？ 答：其他论典中是就教理，从粗显的相上来说的。而实际上，这个识迷于无相真如的义理方面，所以有根本无明住地。如果不是这样的话……
English
English version Why is that so? An outsider questions: 'Since it is not allowed for the mind to grasp external objects, nor is it allowed to use the mind to eliminate mental delusions, how should one deal with the mind when it is scattered and running wild?' The explanation is: 'Gather the mind and make it dwell in right mindfulness.' Then asks: 'What is right mindfulness?' The explanation is: 'Only mind without external objects, that is right mindfulness.' Therefore, it is not allowed for the mind to grasp external objects. If so, since neither grasps external objects, is it permissible to grasp the internal mind? The explanation is: 'It is also not permissible.' Therefore, it is said, 'This very mind has no self-nature that can be obtained.' Therefore, at this time, observe the mind without reliance, and the discriminating mind ceases, accomplishing the practice of cessation, cultivating the Samadhi of Suchness. Seventeenth, in 'Form and Mind are Non-Dual', 'Mind' refers to the Greatness of Essence (体大); 'Wisdom' refers to the Greatness of Attributes (相大); 'Dharmakaya' (法身, Dharma Body) encompasses both Essence and Attributes. Because of the interpenetration, any explanation is acceptable. Since Essence and Function are fundamental, it can manifest forms. However, Function can respond to the faculties of beings, so it is said above, 'It is produced by the illusion of following defiled karma.' Eighteenth, Question: In the 'Three Subtle and Six Coarse' (三细六粗), why is the Manas-vijnana (末那识, seventh consciousness, mind-consciousness) not mentioned? Answer: Because it is not convenient in terms of meaning. Why? Because fundamental ignorance agitates Suchness, forming the Three Subtle, called Alaya-vijnana (阿赖耶识, eighth consciousness, storehouse consciousness). The Manas-vijnana does not have this meaning, so it is not discussed. Also, because of the condition of objects, the ocean of mind is agitated, giving rise to the Six Coarse, called Vijnana (意识, sixth consciousness). The Manas-vijnana does not have this meaning of arising from external objects, so it is not discussed. Although it is not mentioned, the meaning is already included. How do we know? The *Yogacarabhumi-sastra* (瑜伽师地论) says: 'When the Alaya-vijnana arises, there must be the thought response of two consciousnesses.' Therefore, the Alaya-vijnana in the Three Subtle already includes the clinging response of the Manas-vijnana. Also, the Vijnana can grasp external objects, and it must internally rely on the Manas-vijnana. Therefore, the Vijnana in the Six Coarse already includes the Manas-vijnana as the root of reliance. So although it is not mentioned, it actually exists. Question: Where does the 'fundamental ignorance' mentioned above arise? Answer: It arises in the Alaya-vijnana. Question: Other treatises say that the Alaya-vijnana itself is pure, obscured, and neutral, always corresponding to the feeling of indifference, so it is capable of receiving impressions. If afflictions arise, it is defiled, how can it be capable of receiving impressions? Answer: Other treatises speak from the perspective of doctrine, from the coarse aspect. In reality, this consciousness is deluded regarding the meaning of formless Suchness, so there is a dwelling place of fundamental ignorance. If it were not so... --------------------------------------------------------------------------------
Chinese
。即应常缘第一义谛。即一众生半迷半悟。谓六七迷。而第八识悟也。文若其佛地与圆镜智相应者。则知凡地必与无明相应。何以故。与上相违故。若言凡地余识无明与相应故非本识自有者。亦应佛地镜智非本识起。既佛地起者。则知凡地起愚。故不疑也。文若一向无烦恼。则不得成无记法。何以故。若无烦恼。则一向清净。不得名无记。是故一向清净者。即名为善。一向染者。则名不善。染净无二故。则非染净名无记法。良以净属真分。染属妄分。二分不二。名为和合剌耶无记识也。若此位中无染细者。以何简净成于无覆无记。既无记非净。故知有染细也。克实言之。唯真如是体。是故梨耶异就唯是位也。引回心声闻。故假说也。又意识起惑于业有三义。一起见道无明。约缘造业。二起修道惑。爱求润未熟业令熟。三又起见爱。引已熟业令受生相续无差违也。起信中相续识内。唯有后二义。准论知之。第十九。如来藏中恒沙功德。说有三门。一建立门。二分齐门。三属果门。初中建立者。曲有四义。一依真如上义。谓依真如上义。说有此德。非谓有别事。论云皆依真如义说故。二对染义。谓对恒沙烦恼过失。翻对显示如此恒沙功德。如论辨。三为因义。谓能内熏众生。令厌求起行等。论云恒沙性德内熏众生等。四依 现代汉语译本： ‘即应常缘第一义谛’，意思是说，在一众生中，有一半处于迷惑状态，一半处于觉悟状态。具体来说，第六识和第七识是迷惑的，而第八识（阿赖耶识）是觉悟的。如果说佛地的圆镜智与本识相应，那么就可以知道凡夫地的各种识必定与无明相应。为什么这么说呢？因为这与佛地的状态相反。如果说凡夫地的其他识因为与无明相应，所以无明不是本识自身固有的，那么也可以说佛地的圆镜智不是从本识产生的。既然佛地的圆镜智是从本识产生的，那么就可以知道凡夫地的愚痴也是从本识产生的，所以对此不应怀疑。 如果说阿赖耶识一向没有烦恼，那么它就不能成为无记法（非善非恶）。为什么呢？如果它没有烦恼，那么它就一向清净，不能称为‘无记’。因此，一向清净的就叫做‘善’，一向染污的就叫做‘不善’。如果染污和清净没有区别，那么就不能用‘染净’来命名无记法。这是因为清净属于真如的体性，染污属于虚妄的体性。真如和虚妄二者不二，所以称为和合的阿赖耶无记识。如果在这个阶段没有微细的染污，那么用什么来区分清净，从而成就‘无覆无记’呢？既然无记不是清净的，那么就知道其中有微细的染污。严格来说，只有真如才是阿赖耶识的本体。因此，说阿赖耶识不同于真如，只是就某个阶段而言。这是为了引导回心转意的声闻乘修行者，所以是一种方便的说法。 此外，意识生起惑业有三种含义：一是生起见道的无明，从而造业；二是生起修道的迷惑，以爱欲来滋润尚未成熟的业，使之成熟；三是再次生起见惑和爱惑，牵引已经成熟的业，使之承受生死轮回，相续不断。在《起信论》中，相续识内只有后两种含义。可以参照该论来理解。 第十九，如来藏（Tathagatagarbha）中恒河沙数般的功德，可以从三个方面来说明：一是建立门，二是分齐门，三是属果门。首先，在建立门中，大致有四种含义：一是依真如（Tathata）上的含义。也就是说，依据真如的体性，来说有这些功德，而不是说有另外的事物。《论》中说，这些都是依据真如的含义来说的。二是针对染污的含义。也就是说，针对恒河沙数般的烦恼过失，反过来显示有如此恒河沙数般的功德。如《论》中所辨析的。三是为了作为因的含义。也就是说，能够从内在熏习众生，使他们厌离世俗，发起修行等。《论》中说，恒河沙数般的自性功德从内在熏习众生等。四是依据...
English
English version: ‘It should constantly be associated with the First Principle of Truth (Paramartha-satya)’ means that in one sentient being, half is in a state of delusion and half is in a state of enlightenment. Specifically, the sixth and seventh consciousnesses are deluded, while the eighth consciousness (Alaya-vijnana) is enlightened. If the Great Perfect Mirror Wisdom (Adarsa-jnana) of the Buddha-ground corresponds to the fundamental consciousness, then it can be known that the various consciousnesses of the ordinary being-ground must correspond to ignorance (Avidya). Why is this so? Because it is the opposite of the state of the Buddha-ground. If it is said that the other consciousnesses of the ordinary being-ground correspond to ignorance, so ignorance is not inherent in the fundamental consciousness itself, then it can also be said that the Great Perfect Mirror Wisdom of the Buddha-ground does not arise from the fundamental consciousness. Since the Great Perfect Mirror Wisdom of the Buddha-ground arises from the fundamental consciousness, then it can be known that the ignorance of the ordinary being-ground also arises from the fundamental consciousness, so there should be no doubt about this. If it is said that the Alaya-vijnana is always without afflictions (Kleshas), then it cannot become a neutral (avyakrta) phenomenon (neither good nor evil). Why is this? If it has no afflictions, then it is always pure and cannot be called ‘neutral’. Therefore, that which is always pure is called ‘good’, and that which is always defiled is called ‘evil’. If defilement and purity are not different, then ‘defilement and purity’ cannot be used to name the neutral phenomenon. This is because purity belongs to the nature of Suchness (Tathata), and defilement belongs to the nature of delusion. Suchness and delusion are not two, so it is called the combined Alaya-vijnana, which is neutral. If there is no subtle defilement in this stage, then what is used to distinguish purity, thereby accomplishing ‘unobstructed neutrality’? Since neutrality is not purity, then it is known that there is subtle defilement within it. Strictly speaking, only Suchness is the substance of the Alaya-vijnana. Therefore, saying that the Alaya-vijnana is different from Suchness is only in terms of a certain stage. This is a provisional statement to guide the Sravakas (hearers) who turn their minds back to the Mahayana. In addition, the arising of karmic obscurations (Karmavaranas) by consciousness has three meanings: first, the arising of ignorance of the Path of Seeing (Darshana-marga), thereby creating karma; second, the arising of the delusion of the Path of Cultivation (Bhavana-marga), using desire to nourish the karma that has not yet matured, causing it to mature; third, the arising again of the obscurations of views and desires, drawing the karma that has already matured, causing it to undergo the cycle of birth and death, continuously without difference. In the Awakening of Faith (Mahayana-sraddhotpada-sastra), only the latter two meanings are within the continuous consciousness. This can be understood by referring to that treatise. Nineteenth, the countless merits of the Tathagatagarbha (Buddha-nature) can be explained from three aspects: first, the establishment gate; second, the division gate; and third, the fruit gate. First, in the establishment gate, there are roughly four meanings: first, the meaning based on Suchness (Tathata). That is, based on the nature of Suchness, it is said that there are these merits, not that there are other things. The treatise says that these are all based on the meaning of Suchness. Second, the meaning in response to defilement. That is, in response to the countless afflictions and faults, it is shown that there are countless merits. As analyzed in the treatise. Third, the meaning of being a cause. That is, it can internally influence sentient beings, causing them to be disgusted with the world and to initiate practice, etc. The treatise says that the countless inherent merits internally influence sentient beings, etc. Fourth, based on... --------------------------------------------------------------------------------