English
English version First, reversing the defilement of delusion, revealing the inherent true virtues (True Virtues). ('Dui Wang Ran': Addressing the defilement of delusion; 'Xian Zi Zhen De': Revealing the inherent true virtues.) Second, internally cultivating ignorance, causing it to generate pure functions. ('Nei Xun Wu Ming': Internally cultivating ignorance; 'Ling Qi Jing Yong': Causing it to generate pure functions.) Due to the initial two meanings in ignorance and the latter two meanings in Suchness, there are the meanings of initial enlightenment (Shi Jue) and fundamental enlightenment (Ben Jue) in the gate of birth and death. (Gate of Birth and Death: Describing the state of sentient beings in the cycle of birth and death; 'Shi Ben Er Jue': Initial enlightenment and fundamental enlightenment.) Due to the latter two meanings in ignorance and the initial two meanings in Suchness, there are fundamental non-enlightenment (Ben Bu Jue) and terminal non-enlightenment (Mo Bu Jue). ('Ben Mo Er Bu Jue': Fundamental non-enlightenment and terminal non-enlightenment.) If viewed from the perspective of the aspectual differentiation of the various consciousnesses (various forms of consciousness), fundamental enlightenment and fundamental non-enlightenment exist in the fundamental consciousness (Alaya Consciousness), while initial enlightenment and terminal non-enlightenment exist in the arising consciousness (Transforming Consciousness). (Fundamental Consciousness: Alaya Consciousness, storing all seeds; Arising Consciousness: Transforming Consciousness, various consciousnesses arising from Alaya Consciousness.) If viewed from the perspective of the non-duality of fundamental and terminal (the level where fundamental and terminal are not separate), they both exist in one fundamental consciousness. (Non-duality of Fundamental and Terminal: The level where fundamental and terminal are not separate.) Moreover, fundamental enlightenment is the beginning, and fundamental enlightenment still relies on initial enlightenment to manifest; fundamental non-enlightenment is the end, and fundamental non-enlightenment still depends on terminal non-enlightenment to be nourished. (Fundamental Enlightenment: Ben Jue; Initial Enlightenment: Shi Jue; Fundamental Non-Enlightenment: Ben Bu Jue; Terminal Non-Enlightenment: Mo Bu Jue.) Moreover, fundamental non-enlightenment relies on fundamental enlightenment, terminal non-enlightenment relies on fundamental non-enlightenment, initial enlightenment relies on terminal non-enlightenment, and fundamental enlightenment still relies on initial enlightenment. In this way, cycling back and forth, they are all the same dependent origination, without self-nature, and not separate from Suchness. (Dependent Origination: The law of interdependence of things; Suchness: The true nature of things.) Within this gate of birth and death, truth and delusion each unfold four meanings, so there are eight gates. When combined, there are only four, which are two enlightenments and two non-enlightenments. Further summarized, there are only two, which are enlightenment and non-enlightenment. The overall summary is only one, which is the gate of one mind's birth and death. (Gate of One Mind's Birth and Death: The arising and ceasing changes produced by one mind.) Twenty-third, the aspect of wisdom purity (Zhi Jing Xiang), the aspect of inconceivable karma (Bu Si Yi Ye Xiang), briefly distinguished in ten aspects. First, explaining the names: Wisdom refers to the wisdom of initial enlightenment; Purity refers to being free from defilement, the same as fundamental enlightenment. Within this, there is the purity of wisdom, and the purity that is wisdom. (Aspect of Wisdom Purity: Zhi Jing Xiang; Wisdom of Initial Enlightenment: Shi Jue Zhi; Fundamental Enlightenment: Ben Jue.) Inconceivable karma refers to the other-benefit (benefiting others) of the fruit virtue (merit of fruition), so it is called karma. It cannot be measured by the lower ground (lower levels of practice), so it is inconceivable. Within this, there is also inconceivable karma, and inconceivable that is karma, etc., which can be understood. (Inconceivable Karma: Bu Si Yi Ye; Fruit Virtue: Guo De.) Second, pointing out the substance: In the gate of birth and death, fundamental enlightenment that follows defilement is the substance. (Gate of Birth and Death: Describing the state of sentient beings in the cycle of birth and death; Fundamental Enlightenment: Ben Jue.) Third, distinguishing from the aspects of substance and function: The first is the substance, the second is the function. Fourth, distinguishing from the aspects of defilement and purity: These two are both pure, because they return to the source of defilement; they can also both be defiled, because they are accomplished by following defilement. Fifth, distinguishing from the aspects of self-benefit and benefiting others: The first is self-benefit, but not without benefiting others; the second is benefiting others, but not without self-benefit. Sixth, distinguishing from the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) has two meanings: One is that the first is the Sambhogakaya, and the second is the Nirmanakaya; the second is that the first is connected to the Dharmakaya and the self-enjoyment body, and the second is connected to the Nirmanakaya and the other-enjoyment body. (Three Bodies: The three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, Nirmanakaya.) Seventh, distinguishing from the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom): The first is the Great Perfect Mirror Wisdom. (Four Wisdoms: The four wisdoms attained after transforming consciousness into wisdom.) --------------------------------------------------------------------------------
Chinese
。亦通平等性。后一通三智。八二智分别者。初一理智。后一量智。九本末者。初一本。后一末。十因缘所起分别者。智净。以体相内熏为因。用本外熏为缘。同本净智为果。不思议业。以智净为因。众生内熏为缘。无方大用为果。第二十四。觉体相中四镜义。十门分别。一释名。如实者真德也。空者对妄也。镜者喻也。从法喻得名。余并准此。二因者能现诸法也。熏者内熏也。此即因之熏。故内熏也。夫此内熏。能生始觉之果。故亦名因熏。此即因是熏。故名因熏也。法者体相也。出者出二痴也。离者不与根本无明和合也。缘熏者作外缘熏众生。此亦即缘是熏也。二出体者。并以生灭门中本觉真如三大为体。三生起次第者。由对妄故。初说为空。以空妄故。次显真德随缘。成内熏熏习故云因熏也。由有熏习力故。能治妄显真。故次明法出离也。由出离染故。即起无边净用。故明缘熏也。四约染净分别者。初二染故在缠。名有垢真如。后二净故出障。名无垢真如也。五约因果分别者。初二在因。后二在果。因中。初一举体。次一成因。果中。先断果。德果。文可先果体。后果用。六相对分别者。初与三。二与四。各何别者。谓初自性离。三对治离。二内因熏。四外缘熏。有此差别也。七对智净等分别者。此中法出离与 亦可理解为平等之性（Samata）。后面一个‘通’字包含三种智慧（三智）。 八、二智分别：第一个是理智（真如之理的智慧），第二个是量智（衡量、判断的智慧）。 九、本末：第一个是根本，第二个是末端。 十、因缘所起分别：智净（智慧清净）以本体和内在熏习作为因，以作用和外在熏习作为缘，以与本净智（本来清净的智慧）相同为果。不思议业（不可思议的作为）以智净为因，以众生的内在熏习为缘，以无边广大之用为果。 第二十四，觉体相中四镜义，从十个方面进行分析： 一、释名：‘如实’指的是真实的功德，‘空’是针对虚妄而言，‘镜’是比喻。从法和比喻的角度来命名。其余的可以依此类推。 二、因：能显现诸法。熏：内在的熏习。这就是因的熏习，所以说是内熏。这种内熏能够产生始觉（最初的觉悟）之果，所以也叫做因熏。这就是因即是熏，所以叫做因熏。法：本体和相状。出：脱离两种愚痴。离：不与根本无明（根本的迷惑）混合。缘熏：作为外缘来熏习众生。这也是缘即是熏。 二、出体：都以生灭门中的本觉真如（本来觉悟的真实如如）的三大（体大、相大、用大）作为本体。 三、生起次第：因为针对虚妄，所以首先说空。因为空除了虚妄，所以其次显现真德（真实的功德）随顺因缘，成就内在的熏习，所以说因熏。由于有熏习的力量，能够去除虚妄，显现真实，所以其次说明法出离。由于脱离了染污，就生起无边的清净作用，所以说明缘熏。 四、约染净分别：前两个因为是染污的，所以在缠缚之中，叫做有垢真如（有染污的真如）。后两个因为是清净的，所以脱离了障碍，叫做无垢真如（没有染污的真如）。 五、约因果分别：前两个在因位，后两个在果位。在因位中，第一个是举出本体，第二个是成就因。在果位中，先是断除果，然后是功德果。文义上可以先说果体，后说果用。 六、相对分别：第一个和第三个，第二个和第四个，各自有什么区别？第一个是自性上的脱离，第三个是对治上的脱离。第二个是内在的因熏，第四个是外在的缘熏。有这些差别。 七、对智净等分别：这里法出离与
English
It can also be understood as the nature of equality (Samata). The latter '通' (tong) encompasses the three wisdoms (三智, San Zhi). Eight, Differentiation of the Two Wisdoms: The first is 理智 (Li Zhi, wisdom of principle - the wisdom of the true nature of Thusness), and the second is 量智 (Liang Zhi, measuring wisdom - the wisdom of measuring and judging). Nine, Root and Branch: The first is the root, and the second is the branch. Ten, Differentiation Arising from Causes and Conditions: 智净 (Zhi Jing, purity of wisdom) takes the essence and internal熏习 (xun xi, influence/habituation) as the cause, takes the function and external熏习 as the condition, and takes being the same as 本净智 (Ben Jing Zhi, originally pure wisdom) as the result. 不思议业 (Bu Si Yi Ye, inconceivable karma/action) takes 智净 as the cause, takes the internal熏习 of sentient beings as the condition, and takes boundless and vast function as the result. Twenty-fourth, The Meaning of the Four Mirrors in the Essence and Characteristics of Awakening, analyzed from ten aspects: One, Explanation of Names: '如实' (Ru Shi, as it is) refers to true merit, '空' (Kong, emptiness) is in response to illusion, and '镜' (Jing, mirror) is a metaphor. The name is derived from the Dharma and the metaphor. The rest can be inferred by analogy. Two, Cause: Able to manifest all dharmas. 熏 (Xun): Internal熏习. This is the熏习 of the cause, so it is called internal熏. This internal熏 is able to produce the fruit of 始觉 (Shi Jue, initial awakening), so it is also called 因熏 (Yin Xun, cause熏). This is the cause being熏, so it is called 因熏. 法 (Fa): Essence and characteristics. 出 (Chu): Escape from the two kinds of ignorance. 离 (Li): Not mixed with fundamental 無明 (Wu Ming, ignorance). 缘熏 (Yuan Xun): Acting as an external condition to熏习 sentient beings. This is also the condition being熏. Two, Manifesting the Essence: All take the three greatnesses (三大, San Da - essence, characteristics, and function) of 本觉真如 (Ben Jue Zhen Ru, original enlightenment true thusness) in the 生灭门 (Sheng Mie Men, gate of birth and death) as the essence. Three, Order of Arising: Because it is aimed at illusion, emptiness is mentioned first. Because emptiness removes illusion, true merit is then manifested, following conditions and accomplishing internal熏习, so it is called 因熏. Because of the power of熏习, it is able to remove illusion and manifest truth, so the 法出离 (Fa Chu Li, Dharma liberation) is explained next. Because of escaping from defilement, boundless pure function arises, so 缘熏 is explained. Four, Differentiation by Defilement and Purity: The first two, because they are defiled, are in entanglement, called 有垢真如 (You Gou Zhen Ru, defiled true thusness). The latter two, because they are pure, are free from obstacles, called 無垢真如 (Wu Gou Zhen Ru, undefiled true thusness). Five, Differentiation by Cause and Effect: The first two are in the causal position, and the latter two are in the resultant position. In the causal position, the first is to raise the essence, and the second is to accomplish the cause. In the resultant position, first is the cutting off of the result, and then the merit result. In terms of meaning, the essence of the result can be said first, and the function of the result can be said later. Six, Relative Differentiation: What are the differences between the first and third, and the second and fourth? The first is liberation in nature, and the third is liberation in counteraction. The second is internal cause熏, and the fourth is external condition熏. There are these differences. Seven, Differentiation with 智净 and others: Here, 法出离 and --------------------------------------------------------------------------------