English
English version: That which has arising and ceasing minds, etc., is called Ālaya-consciousness (ālìshí, the eighth consciousness, also known as the storehouse consciousness). Ālaya (ālìyé) means 'no loss'. This refers to the Tathāgatagarbha (rúlāizàng, the pure self-nature inherent in all sentient beings). Although the non-arising and non-ceasing Tathāgatagarbha mind produces arising and ceasing changes along with ignorance, the essence of the Tathāgatagarbha does not perish, so the characteristics of merit are not lost, and therefore the wonderful function of the Dharmakāya (fǎshēn, the body of the Dharma) is not hidden. Therefore, these three aspects are the essence, great characteristics, and great function of the Tathāgatagarbha, which is precisely the meaning of Ālaya. Answer: The meanings of Āliya and Ālaya are the same, but there were different translations in ancient times, both translated as 'storehouse'. The arising and ceasing changes produced by the Ālaya-consciousness become the objects of熏习(xūnxí, influence) by the first seven consciousnesses, and are the cause and effect of the first seven consciousnesses. Therefore, the Ālaya-consciousness can store all dharmas within itself, and also store itself within all dharmas. Moreover, because the Ālaya-consciousness is clung to by 'self-love' and grasped by 'self-view', it is called 'storehouse'. When one is away from self-view, there is no such name. Therefore, when a Bodhisattva reaches the seventh ground, the karma-consciousness is exhausted, and because they no longer cling to 'self', they can obtain the name Āya (āyé), being naturally free. If there is only arising and ceasing, then there is no difference from the first seven consciousnesses; if there is only non-arising and non-ceasing, then there is no difference from the Tathāgatagarbha. It is precisely because of the union of arising and ceasing and non-arising and non-ceasing that there is Ālaya-consciousness. If the Āli-consciousness is the cause and effect of the first seven consciousnesses, then it is held by the eighth consciousness, so the eighth consciousness is the cause and effect. The first seven consciousnesses and the eighth Āli-consciousness depend on each other, so they are mutually cause and effect, and it can also be said that the eighth consciousness is the master of the first seven consciousnesses. This eighth consciousness is dull and is subject to arising and ceasing, so it is only called Ā-consciousness, not storehouse. If the Tathāgatagarbha tends towards the gate of returning to truth, it is called storehouse, and it also encompasses all the meanings of the three great aspects of arising and ceasing, and non-arising and non-ceasing, all of which are contained within it, so it is called storehouse. In the previous chapters, 'awakening' and 'non-awakening' were directly mentioned. 'Awakening' refers to the inherent nature of awakening in all beings (běnjué zhòngxìng, the inherent awakening nature of all beings), and 'non-awakening' belongs to the gate of initial awakening following conditions. The gate of following conditions is the thief of life. Answer: 'Awakening' is spoken from the aspect of the virtues of the nature (xìngdé, the merits inherent in the nature). The treatise says that the inherent true suchness (běnjué zhēnrú, the true suchness of inherent awakening) of all sentient beings is of the same nature as that of all Buddhas. Question: If it is of the same kind, when wisdom illumination (zhìzhào, the contemplation of wisdom) has not arisen, the meaning of 'awakening' belongs to the virtues of the nature. 'Awakening' is named in response to defilement. The following text says 'inherent awakening' because this virtue of nature can achieve the fruit position, which is inherent awakening, ultimately returning to the source, thereby manifesting the initial awakening Dharmakāya (shǐjué fǎshēn, the Dharmakāya of initial awakening). Therefore, it is called the name of the virtue of inherent awakening (explaining inherent awakening, in order to understand), this explains initial awakening. The treatise says that the meaning of initial awakening is in relation to the meaning of inherent awakening (述曰: This --------------------------------------------------------------------------------
Chinese
略明始觉也。言始觉者牒其名也。依本觉故有不觉者。明起始觉之所由也。依不觉故说有始觉者。正显所起始觉之义。谓即本觉真净心体随无明缘动作妄念故。依本觉有不觉也。而以本觉内熏力故渐有微觉。起厌求等乃至究竟还同本觉。故依不觉有始觉也)。 论又以觉心源故名究竟觉不觉心原故非究竟觉(述曰。上略明二觉。次下第二广显二觉。于中有二。先明始觉。后显本觉。前中有三。初总标因果满非满觉。次广寄四相释成其义。后显始觉不异本觉。此初也。言心源者有其二义。本觉真如为染心源。业相细念为诸染源。持业依主二释皆通谓究竟位觉。本觉心本无所动。今无所静觉。业识心本来无生。今无所减觉。此源者名究竟觉。即佛果位。纵有所觉未至。此源非究竟觉。即等觉前也)。 论若得无念者则知心相生住异灭以无念等故 (述曰。此显觉者之德。若妄未息不知一心本无相念。若至心源得于无念则知众生体即无念。佛无念体与彼平等故能遍知诸念无念。答前文四相。于渐觉位门则言众未至究竟觉只缘无明未尽。真如门中本无相念亦本觉不觉只缘妄未息。不知一心本无相念。答。若一切众生若未息共佛体玄隔所以不知佛体无念。若至本真如心源得于无念。则知众生体即无念佛无念体与众生 现代汉语译本： 略微阐明始觉的含义。说‘始觉’是为了标明它的名称。因为依仗本觉，所以才会有不觉。这是为了说明始觉产生的原因。因为依仗不觉，所以才说有始觉。这正是为了彰显所开始觉悟的意义。意思是说，即本觉真净的心体，随着无明之缘而动作妄念，所以说依仗本觉而有不觉。然而凭借本觉的内在熏习之力，逐渐产生微小的觉悟，生起厌离、希求等等，乃至最终回归到与本觉相同。所以说依仗不觉而有始觉。 论中又说，因为觉悟了心源，所以称为究竟觉；因为没有觉悟心源，所以不是究竟觉。（述曰：上面简略地阐明了二觉。接下来，第二部分广泛地阐释二觉。其中有两部分：先阐明始觉，后阐明本觉。在阐明始觉的部分中，有三部分：首先总标因果圆满与否的觉悟；其次广泛地借用四相来解释并成就其意义；最后彰显始觉与本觉没有差异。这是第一部分。所说的心源，有两种含义：本觉真如是染污心的根源，业相细念是各种染污的根源。持业释和依主释两种解释都可行。所谓的究竟位觉，是说本觉心本来没有动，现在也没有静觉；业识心本来没有生，现在也没有灭觉。这个‘源’就叫做究竟觉，也就是佛果位。纵然有所觉悟，但没有达到这个‘源’，就不是究竟觉，也就是等觉之前。） 论中又说，如果能够证得无念，那么就能知道心相的生、住、异、灭，因为与无念相等。（述曰：这是为了彰显觉悟者的功德。如果妄念没有止息，就不知道一心本来没有相念。如果到达心源，证得无念，那么就知道众生的本体就是无念，佛的无念体与众生平等，所以能够普遍地知道各种念头都是无念。回答前文的四相。在渐觉的阶段，就说众生没有达到究竟觉，只是因为无明没有断尽。在真如的层面，本来就没有相念，也本来就没有本觉和不觉，只是因为妄念没有止息，所以不知道一心本来没有相念。回答：如果一切众生没有止息妄念，就与佛的本体玄妙地隔绝，所以不知道佛的本体是无念。如果到达本真如的心源，证得无念，那么就知道众生的本体就是无念，佛的无念体与众生
English
English version: Slightly explain the meaning of 'Beginning Enlightenment' (Shi Jue). Saying 'Beginning Enlightenment' is to indicate its name. Because of relying on the Original Enlightenment (Ben Jue), there is non-enlightenment (Bu Jue). This is to explain the reason for the arising of Beginning Enlightenment. Because of relying on non-enlightenment, it is said that there is Beginning Enlightenment. This is precisely to manifest the meaning of the enlightenment that is beginning. It means that the true and pure mind-essence of Original Enlightenment, following the conditions of ignorance (Wu Ming), acts with deluded thoughts, so it is said that relying on Original Enlightenment there is non-enlightenment. However, relying on the internal perfuming power of Original Enlightenment, gradually there arises subtle enlightenment, giving rise to aversion, seeking, and so on, until finally returning to being the same as Original Enlightenment. Therefore, it is said that relying on non-enlightenment there is Beginning Enlightenment. The treatise also says that because of being enlightened to the source of the mind, it is called Ultimate Enlightenment; because of not being enlightened to the source of the mind, it is not Ultimate Enlightenment. (Shu Yue: Above, it briefly explains the two enlightenments. Next, the second part extensively explains the two enlightenments. There are two parts: first explaining Beginning Enlightenment, then explaining Original Enlightenment. In the part explaining Beginning Enlightenment, there are three parts: first, generally indicating the enlightenment of cause and effect, completeness or incompleteness; second, extensively using the four characteristics to explain and accomplish its meaning; finally, manifesting that Beginning Enlightenment is not different from Original Enlightenment. This is the first part. The so-called 'source of the mind' has two meanings: Original Enlightenment True Thusness (Ben Jue Zhen Ru) is the source of the defiled mind, and the subtle thoughts of karmic appearances are the source of various defilements. Both the possessive compound and the dependent compound interpretations are feasible. The so-called enlightenment of the ultimate position is that the Original Enlightenment mind originally has no movement, and now has no quiescence-enlightenment; the karmic consciousness mind originally has no arising, and now has no ceasing-enlightenment. This 'source' is called Ultimate Enlightenment, which is the Buddha-fruit position. Even if there is some enlightenment, but it has not reached this 'source', it is not Ultimate Enlightenment, which is before Equal Enlightenment (Deng Jue).) The treatise also says that if one can attain no-thought (Wu Nian), then one will know the arising, abiding, changing, and ceasing of mind-appearances, because it is equal to no-thought. (Shu Yue: This is to manifest the merits of the enlightened one. If deluded thoughts have not ceased, one does not know that the one mind originally has no thought-appearances. If one reaches the source of the mind and attains no-thought, then one knows that the essence of sentient beings is no-thought, and the Buddha's no-thought essence is equal to sentient beings, so one can universally know that all thoughts are no-thought. Answering the four characteristics mentioned earlier. In the stage of gradual enlightenment, it is said that sentient beings have not reached Ultimate Enlightenment, only because ignorance has not been exhausted. On the level of True Thusness, there is originally no thought-appearance, and there is originally no Original Enlightenment and non-enlightenment, only because deluded thoughts have not ceased, so one does not know that the one mind originally has no thought-appearance. Answer: If all sentient beings have not ceased deluded thoughts, they are mysteriously separated from the Buddha's essence, so they do not know that the Buddha's essence is no-thought. If one reaches the source of the original True Thusness mind and attains no-thought, then one knows that the essence of sentient beings is no-thought, and the Buddha's no-thought essence is with sentient beings. --------------------------------------------------------------------------------
Chinese
体平等无别故知一切诸念本来无念)。 论而实无有始觉之异以四相俱时而有皆无自立本来平等同一觉故 (述曰。此即第三始不异本。文中标释而实无有始觉异者。此标始觉不异本觉。以四相下释成四义。以彼四相无别自体。可辩前后故言俱时。答 真如中更无有别地。四可得故言俱时。只依粗细念觉时有差别而有前后故言而有。离心无有俱时前后自性可立故言皆无自立。离心无性即同一觉故言本来同一觉等。此总意云。既觉四相说为始觉所无故能觉亦无。故无觉异于本觉)。 论复次本觉随染分别生二种相与彼本觉不相舍离 (述曰。广始觉竟。下广本觉。于中有二。先明随染本觉。后显性净本觉 故 言本觉随染分别。既随缘动故言生。虽随缘生不失性净故言与彼不相舍离。此所随染既有二种故随此染生下二相。言二染者一谓自染。即在因时由无明熏所起染相。二谓他染。即在果时与生同体。答。同体与众生同体也。诸众生染即依自染生智净相。以说从染得智净故。由他染生不思业。以化染生起胜业故)。 论云何为二一者智净相二者不思议业相 (述曰。此列名也所言智者即始觉智净。谓离染同于本觉果德作用故名为业。助下地测名不思议相者状也。觉随染有此当起二相状故)。 现代汉语译本：由于本体平等且无差别，可知一切诸念本来就是无念的。 论：实际上并没有始觉与本觉的差异，因为四相（四种现象）同时存在，都没有独立的自性，本来就是平等且同一的觉悟。（述曰：这说明第三个方面，即始觉与本觉没有差异。文中解释说，实际上没有始觉的差异，这是标明始觉不异于本觉。以下用四相来解释和证明这四种含义。因为这四相没有别的自体，可以区分前后，所以说是同时存在。答：在真如中，没有其他的差别，四相是可以得到的，所以说是同时存在。只是根据粗细念觉的时候有差别，所以有前后。离开心就没有同时和前后的自性可以成立，所以说都是没有自性的。离开心就没有自性，就是同一觉悟，所以说本来就是同一觉悟等等。总的意思是说，既然觉悟了四相，说为始觉所没有的，那么能觉悟的也没有。所以没有觉悟不同于本觉。） 论：再次，本觉随着染污的分别，产生两种相，与那本觉不相分离。（述曰：广说始觉之后，下面广说本觉。其中有两点：先说明随染的本觉，后显示性净的本觉。所以说本觉随着染污的分别。既然随着因缘而动，所以说是产生。虽然随着因缘而产生，但不失去本性清净，所以说与那本觉不相分离。这所随的染污有两种，所以随着这染污产生下面的两种相。所说的两种染污，一种是自染，即在因地时，由无明熏习所产生的染相；另一种是他染，即在果地时，与生同体。答：同体是与众生同体。诸众生的染污，就是依靠自染产生智净相，因为说是从染污得到智慧清净。由他染产生不可思议的业，因为化解染污而生起殊胜的业。） 论：什么是这两种相？一是智净相，二是不思议业相。（述曰：这是列出名称。所说的智，就是始觉的智净，即离开染污，等同于本觉的果德作用，所以称为业。帮助下地测量的名称是不思议相，是状态。觉悟随着染污，当产生这两种相的状态。）