Chinese
。皆准此释。心体向外。名能见相。变似外境。名能现相。分别染净。名为智相。经时不断。名相续相。遍计其事。名执取相。遍计其名。名计名字相。造作善恶。名起业相。苦乐异就。名业系苦相。言体性者有二。一当相出体。则初三细以本觉及本不觉缘起不二为其体性。后六粗即以三细缘起。及随相不觉细起稍粗。以此为体性。二穷源辨体性。即总以真如随染义为体。故论云。种种凡器。皆同微尘性相等。三生起次第者。则如释相次第者是。四约识分别者。前三细是八识。后六粗是六识等。五约惑者。三细中是根本无明。是法执中细惑。后粗中。前二是枝末无明法执中粗惑。后四是人执惑也。六灭位者。三细。从佛地乃至八地断。智及相续。从初地乃至七地断。执取计名。地前三贤位断也。七配摄者。于中相配可知。余如论说。第二十二。真如有二义。一不变义。二随缘义。无明亦二义。一即空义。二成事义。各由初义故。即真如门也。各由后义故。即生灭门也。生灭门中。随缘真如。成事无明。各有二义。一违自顺他义。二违他顺自义。无明中初义内亦有二义。一能知名义顺真觉。二返自体妄示真德。无明后二义内亦有二义。一覆理。二成妄心。真如中初义。内亦二义。一隐自真体二显现妄法。后义内亦二义。 现代汉语译本： 都按照这个解释。心体向外，叫做能见相（能见之相）。变现得像外面的境界，叫做能现相（能现之相）。分别染污和清净，叫做智相（智慧之相）。经历时间不断绝，叫做相续相（相续不断之相）。普遍地计度那些事情，叫做执取相（执取不舍之相）。普遍地计度那些名称，叫做计名字相（执著于名相之相）。造作善与恶，叫做起业相（发起业力之相）。感受苦与乐的差别，叫做业系苦相（被业力束缚而受苦之相）。 说到体性，有两种。一是当相出体，那么最初的三细相（阿赖耶识的三个细微状态：业相、转相、现相）以本觉（本有的觉悟）及本不觉（本有的不觉悟）缘起不二作为它的体性。后面的六粗相（智相、相续相、执取相、计名字相、起业相、业系苦相）就以三细相的缘起，以及随相不觉（随着现象产生的不觉悟）由细到粗，以此作为体性。二是穷究根源来辨别体性，就是总的以真如（事物的真实本性）随染义（随顺染污的意义）作为体。所以《楞伽经》说：‘种种凡夫的器皿，都和微尘的自性相等。’ 三是生起次第，就如解释相的次第那样。四是按照识来分别，前三细相是八识（阿赖耶识），后六粗相是六识（眼识、耳识、鼻识、舌识、身识、意识）等。五是按照惑来区分，三细相中是根本无明（根本的迷惑），是法执（对法的执著）中的细微迷惑。后六粗相中，前二是枝末无明（枝末的迷惑），是法执中的粗重迷惑，后四是人执（对自我的执著）的迷惑。 六是断灭的位次，三细相，从佛地（佛的境界）乃至八地（八地菩萨的境界）断除。智相及相续相，从初地（初地菩萨的境界）乃至七地（七地菩萨的境界）断除。执取相和计名字相，在地上菩萨之前的三贤位（十住、十行、十回向）断除。七是配摄，其中的相配可以知道。其余的如《楞伽经》所说。 第二十二，真如（事物的真实本性）有两种含义：一是不变义（不变的意义），二是随缘义（随顺因缘的意义）。无明（迷惑）也有两种含义：一是即空义（就是空性的意义），二是成事义（成就事物的意义）。各自由于最初的含义，就是真如门（通往真如的门径）。各自由于后面的含义，就是生灭门（生死流转的门径）。 在生灭门中，随缘真如（随顺因缘的真如）和成事无明（成就事物的无明），各有两种含义。一是违自顺他义（违背自己本性而顺从外境的意义），二是违他顺自义（违背外境而顺从自己本性的意义）。无明中的最初含义内也有两种含义：一是能知名义顺真觉（能够知名的意义顺应真觉），二是返自体妄示真德（返回自体而虚妄地显示真德）。无明后面的两种含义内也有两种含义：一是覆理（覆盖真理），二是成妄心（成就虚妄的心）。真如中的最初含义内也有两种含义：一是隐自真体（隐藏自己真实的本体），二是显现妄法（显现虚妄的法）。后面的含义内也有两种含义：
English
English version: All are to be interpreted according to this explanation. The mind-essence facing outward is called 'the aspect of being able to see' (that which can see). Transforming to resemble external realms is called 'the aspect of being able to manifest' (that which can manifest). Discriminating between defilement and purity is called 'the aspect of wisdom' (the aspect of wisdom). Enduring through time without ceasing is called 'the aspect of continuity' (the aspect of continuous succession). Universally calculating those matters is called 'the aspect of grasping' (the aspect of clinging). Universally calculating those names is called 'the aspect of naming' (the aspect of clinging to names). Creating good and evil is called 'the aspect of initiating karma' (the aspect of initiating karmic actions). Experiencing the differences of suffering and joy is called 'the aspect of karmic bondage and suffering' (the aspect of being bound by karma and suffering). Speaking of essence, there are two kinds. First, 'revealing the essence from the aspect,' then the initial three subtle aspects (the three subtle states of the Alaya-consciousness: karma-aspect, turning-aspect, manifestation-aspect) take the non-duality of original enlightenment (inherent enlightenment) and original non-enlightenment (inherent non-enlightenment) as their essence. The latter six coarse aspects (wisdom-aspect, continuity-aspect, grasping-aspect, naming-aspect, initiating-karma-aspect, karmic-bondage-and-suffering-aspect) then take the arising of the three subtle aspects, and the subtle arising of non-enlightenment following the aspects (non-enlightenment arising with phenomena) from subtle to coarse, as their essence. Second, 'exhaustively investigating the source to discern the essence,' which is to generally take Suchness (the true nature of things) with the meaning of following defilement (the meaning of conforming to defilement) as the essence. Therefore, the *Lankavatara Sutra* says: 'The various vessels of ordinary beings are all equal in nature to the nature of dust particles.' Third, the order of arising is like the order of explaining the aspects. Fourth, according to the differentiation of consciousness, the first three subtle aspects are the eight consciousnesses (Alaya-consciousness), and the latter six coarse aspects are the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), etc. Fifth, according to delusion, the three subtle aspects are fundamental ignorance (fundamental delusion), which is subtle delusion within the attachment to phenomena (attachment to dharmas). In the latter six coarse aspects, the first two are branch-end ignorance (branch-end delusions), which are coarse delusions within the attachment to phenomena, and the latter four are delusions of attachment to self (attachment to self). Sixth, the stages of cessation: the three subtle aspects are severed from the Buddha-ground (the state of Buddhahood) up to the eighth ground (the state of the eighth-ground Bodhisattva). The wisdom-aspect and continuity-aspect are severed from the first ground (the state of the first-ground Bodhisattva) up to the seventh ground (the state of the seventh-ground Bodhisattva). The grasping-aspect and naming-aspect are severed in the three worthy positions (ten dwellings, ten practices, ten dedications) before the ground. Seventh, the matching and inclusion within them can be known. The rest is as the *Lankavatara Sutra* says. Twenty-second, Suchness (the true nature of things) has two meanings: first, the meaning of immutability (the meaning of being unchanging), and second, the meaning of following conditions (the meaning of conforming to conditions). Ignorance (delusion) also has two meanings: first, the meaning of being emptiness (the meaning of being emptiness), and second, the meaning of accomplishing things (the meaning of accomplishing things). Each is due to the initial meaning, hence it is the Suchness-gate (the gateway to Suchness). Each is due to the latter meaning, hence it is the birth-and-death-gate (the gateway to birth and death). Within the birth-and-death-gate, Suchness following conditions (Suchness conforming to conditions) and ignorance accomplishing things (ignorance accomplishing things) each have two meanings. First, the meaning of opposing oneself and conforming to others (the meaning of opposing one's own nature and conforming to external circumstances), and second, the meaning of opposing others and conforming to oneself (the meaning of opposing external circumstances and conforming to one's own nature). Within the initial meaning of ignorance, there are also two meanings: first, 'the meaning of being able to know names conforms to true awareness' (the meaning of being able to know names conforms to true awareness), and second, 'reverting to its own substance, it falsely manifests true virtue' (reverting to its own substance, it falsely manifests true virtue). Within the latter two meanings of ignorance, there are also two meanings: first, 'covering the principle' (covering the truth), and second, 'accomplishing the deluded mind' (accomplishing the deluded mind). Within the initial meaning of Suchness, there are also two meanings: first, 'concealing its own true substance' (concealing its own true substance), and second, 'manifesting deluded dharmas' (manifesting deluded dharmas). Within the latter meaning, there are also two meanings: --------------------------------------------------------------------------------
Chinese
一翻对妄染。显自真德。二内熏无明。令起净用。由无明中初二义。及真如中后二义故。得有生灭门中始本二觉义也。由无明中后二义。及真如中初二义故。得有本末二不觉也。若约诸识分相门。本觉及不本觉在本识中。始觉及末不觉在生起识中。若约本末不二门。并在一本识中。又本觉为始。本还赖于始显。本不觉为末。本还藉于末资。又本不觉依本觉。末不觉依本不觉。始觉依末不觉。本觉还依始觉。如是旋还同一缘起。而无自性。不离真如。就此生灭门中。真妄各开四故。即有八门。和合唯有四。谓二觉二不觉。更摄但唯二。谓觉与不觉。总摄唯一。谓一心生灭门也。第二十三。智净相。不思议业相。略作十门分别。一释名者。智者始觉智也。净者离染同本觉。此中有智之净及即智净也。不思议业者。果德他用。故名为业。非下地测量。故不思议也。此中亦有不思之业及不思即业等可知也。二出体者。生灭门中随染本觉为体。三约体用分别者。初一体。后一用。四约染净分别者。此二俱净。以返染故。亦可俱染。以随染所成故。五约二利分别者。初一自利。非无利他。后一利他。非无自利。六三身分别者有二义。一初为报身。后为化身。二初通法身及自受用身。后通化身及他受用身。七四智分别者。初一圆镜智 现代汉语译本 一、翻转对治虚妄的染污，彰显自身本有的真实功德（真德）。（对妄染：针对虚妄的染污；显自真德：彰显自身本有的真实功德。） 二、内在熏习无明，使之生起清净的作用。（内熏无明：内在熏习无明；令起净用：使之生起清净的作用。） 由于无明中的最初两种含义，以及真如中的后两种含义，因此才会有生灭门中的初始觉悟（始觉）和根本觉悟（本觉）的含义。（生灭门：描述众生在生死轮回中的状态；始本二觉：初始觉悟和根本觉悟。） 由于无明中的后两种含义，以及真如中的最初两种含义，因此才会有根本不觉（本不觉）和末端不觉（末不觉）。（本末二不觉：根本不觉和末端不觉。） 如果从诸识（各种意识）的分相门（分析各个意识的层面）来说，根本觉悟和根本不觉存在于本识（阿赖耶识）中，初始觉悟和末端不觉存在于生起识（转识）中。（本识：阿赖耶识，储存一切种子；生起识：转识，由阿赖耶识生起的各种意识。） 如果从本末不二门（根本和末端没有分别的层面）来说，都存在于一个本识中。（本末不二门：根本和末端没有分别的层面。） 而且，根本觉悟是开始，根本觉悟还要依赖于初始觉悟才能显现；根本不觉是末端，根本不觉还要凭借末端不觉才能滋养。（本觉：根本觉悟；始觉：初始觉悟；本不觉：根本不觉；末不觉：末端不觉。） 而且，根本不觉依赖于根本觉悟，末端不觉依赖于根本不觉，初始觉悟依赖于末端不觉，根本觉悟还要依赖于初始觉悟。像这样循环往复，都是同一缘起，而没有自性，不离真如。（缘起：事物相互依存的法则；真如：事物的真实本性。） 就这个生灭门中，真和妄各自展开四种含义，因此就有八门。和合起来只有四种，就是两种觉悟和两种不觉。再概括起来就只有两种，就是觉悟和不觉。总的概括就只有一种，就是一心生灭门。（一心生灭门：一心所产生的生灭变化。） 第二十三，智净相（智慧清净之相），不思议业相（不可思议的业力之相），简略地作十个方面来分别。 一、解释名称：智，指的是初始觉悟的智慧；净，指的是远离染污，与根本觉悟相同。这里面有智慧的清净，以及即是智慧的清净。（智净相：智慧清净之相；始觉智：初始觉悟的智慧；本觉：根本觉悟。） 不思议业，指的是果德（果报功德）的他用（利益他人），所以称为业。不是下地（较低的修行层次）所能测量，所以不可思议。这里面也有不可思议的业，以及不可思议即是业等等，可以理解。（不思议业：不可思议的业力；果德：果报功德。） 二、指出本体：生灭门中随顺染污的根本觉悟为本体。（生灭门：描述众生在生死轮回中的状态；本觉：根本觉悟。） 三、从体和用两个方面来分别：第一个是本体，第二个是作用。 四、从染和净两个方面来分别：这两个都是清净的，因为返回染污的本源；也可以都是染污的，因为随顺染污所成就的。 五、从自利和利他两个方面来分别：第一个是自利，但并非没有利他；第二个是利他，但并非没有自利。 六、从三身（法身、报身、化身）来分别有两种含义：一是第一个是报身，第二个是化身；二是第一个通于法身和自受用身，第二个通于化身和他受用身。（三身：佛的三种身，即法身、报身、化身。） 七、从四智（大圆镜智、平等性智、妙观察智、成所作智）来分别：第一个是大圆镜智。（四智：转识成智后所证得的四种智慧。）