English
English version: Because the substance is equal and without difference, it is known that all thoughts are originally without thought. Treatise: In reality, there is no difference between initial enlightenment (始觉, shijue) and original enlightenment (本觉, benjue), because the four characteristics (四相, sixiang) exist simultaneously, none of them having independent self-nature, and are originally equal and the same enlightenment. (Commentary: This explains the third aspect, that initial enlightenment is not different from original enlightenment. The text explains that there is actually no difference in initial enlightenment, which indicates that initial enlightenment is not different from original enlightenment. The following uses the four characteristics to explain and prove these four meanings. Because these four characteristics have no other self-nature, and can distinguish between before and after, it is said that they exist simultaneously. Answer: In Suchness (真如, zhenru), there are no other differences, and the four characteristics can be obtained, so it is said that they exist simultaneously. It is only based on the differences in the time of coarse and fine thoughts that there are differences, so there is before and after. Leaving the mind, there is no self-nature of simultaneity and before and after that can be established, so it is said that all are without self-nature. Leaving the mind, there is no self-nature, which is the same enlightenment, so it is said that it is originally the same enlightenment, etc. The general meaning is that since the four characteristics are enlightened, and it is said that initial enlightenment does not have them, then the one who can enlighten also does not have them. Therefore, there is no enlightenment different from original enlightenment.) Treatise: Furthermore, original enlightenment, following the discrimination of defilement, produces two kinds of characteristics, which are not separated from that original enlightenment. (Commentary: After broadly explaining initial enlightenment, the following broadly explains original enlightenment. There are two points: first, explain the original enlightenment that follows defilement, and then reveal the nature-pure original enlightenment. Therefore, it is said that original enlightenment follows the discrimination of defilement. Since it moves with conditions, it is said to produce. Although it is produced with conditions, it does not lose its nature-purity, so it is said that it is not separated from that original enlightenment. There are two kinds of defilement that it follows, so following this defilement, the following two characteristics are produced. The two kinds of defilement are one, self-defilement, which is the defilement characteristic produced by the熏习 (xunxi, perfuming) of ignorance (无明, wuming) when in the causal stage; the other is other-defilement, which is the same body as birth when in the resultant stage. Answer: The same body is the same body as sentient beings. The defilement of all sentient beings is to rely on self-defilement to produce the wisdom-pure characteristic, because it is said that wisdom-purity is obtained from defilement. From other-defilement, inconceivable karma is produced, because resolving defilement gives rise to superior karma.) Treatise: What are these two characteristics? One is the wisdom-pure characteristic, and the other is the inconceivable karma characteristic. (Commentary: This is listing the names. The so-called wisdom is the wisdom-purity of initial enlightenment, which is the same as the fruit-virtue function of original enlightenment, leaving defilement, so it is called karma. The name of helping the lower ground to measure is the inconceivable characteristic, which is the state. Enlightenment follows defilement, and the state of these two characteristics should arise.) --------------------------------------------------------------------------------
Chinese
论智相者谓依法力熏习如实修行满足方便(述曰。次下第三依名辨相。于中有二。先明智净相。后显不思业相智。中有二。初直明净相。后问答释。然前中亦二。先因后果。此因也。谓于地前依真如法内熏之力所流教法外闻力能修资粮加行善根故言依法力熏习。若登地上契证真如。凡起诸行依真而修故言如实修行。渐渐修习超十地行至金刚位。因行既极名满足方便。答。满足则是方便。则是满足家之方便也)。 论复次觉体相者有四种大义与虚空等犹如净镜 (述曰。自下第二性净本觉。于中有二。初总标。后别释。此初也。前明本觉随动之门故说随染。今明本觉不动之故说性净。此二本既无别体。是显本觉不动而动而不动也。答。波不离水。水不离波。正波时不离水所以生灭则是真如。真如则是生灭。体非一故。故说不动而动。动而不动也)。 以觉体有四大净义故与空等犹如净镜。本觉四义下文当说。空四义者。第一空无一相能含一切物(答。第一空无一相能含一切物者。答。一切众生体有垢故色像则不现。故言空无一相)则能含一切物。答。众生体若净也。一切世间境界悉于中现犹如于镜镜若有垢色像不现。镜若净一切色像悉于中现。问。第二空义离垢显净空示现一切物(答。众生心若离垢则能示 现代汉语译本： 关于智相的论述，是指依靠法力熏习，如实地修行，圆满各种方便。（述曰：接下来第三部分，依据名称辨别相。其中有两点：首先阐明智净相，然后阐释不可思议的业相智。其中又包含两点：先直接阐明清净相，然后通过问答来解释。然而，前面也包含两点：先是因，后是果。这里是因。指的是在证得初地之前，依靠真如法内在熏习的力量，以及外在听闻教法的力量，来修习资粮道和加行道的善根，所以说‘依靠法力熏习’。如果证得初地，契合证悟真如，凡是生起的各种修行都依靠真如而修，所以说‘如实修行’。渐渐地修习，超越十地之行，直至金刚位。因地的修行已经达到极致，就叫做‘圆满方便’。答：圆满就是方便，就是圆满之家的方便。） 论述又说，觉悟的本体具有四种大的意义，与虚空相等同，犹如清净的镜子。（述曰：下面是第二部分，关于自性清净的本觉。其中有两点：先是总体的标示，然后是分别的解释。这里是总标。前面阐明了本觉随顺动摇的方面，所以说随顺染污。现在阐明本觉不动的方面，所以说自性清净。这两个本体并没有差别，是显示本觉不动而动，动而不动。答：波浪不离开水，水不离开波浪。正在起波浪的时候不离开水，所以生灭就是真如，真如就是生灭。本体不是单一的，所以说不动而动，动而不动。） 因为觉悟的本体具有四大清净的意义，所以与虚空相等同，犹如清净的镜子。本觉的四种意义，下文将会阐述。虚空的四种意义是：第一，虚空没有一个固定的相状，能够容纳一切事物。（答：第一，虚空没有一个固定的相状，能够容纳一切事物。答：一切众生的本体有垢染，所以色相不能显现，所以说虚空没有一个固定的相状。）就能容纳一切事物。答：众生的本体如果清净，一切世间的境界都能在其中显现，犹如镜子一样，镜子如果有垢染，色相就不能显现。镜子如果清净，一切色相都能在其中显现。问：第二，虚空的意义是远离垢染，显现清净，虚空显示一切事物。（答：众生的心如果远离垢染，就能显示
English
English version: The discussion on the Wisdom Aspect refers to relying on the power of Dharma to cultivate and practice diligently, fulfilling all expedient means. (Commentary: Next, the third part distinguishes aspects based on names. There are two points: first, clarifying the Wisdom Purity Aspect, and then explaining the Inconceivable Karma Wisdom Aspect. This includes two aspects: first, directly clarifying the pure aspect, and then explaining through questions and answers. However, the previous also includes two aspects: first the cause, then the effect. This is the cause. It refers to relying on the inner power of True Thusness Dharma and the external power of hearing teachings before attaining the first ground, to cultivate the roots of merit in the stages of accumulation and preparation, hence the saying 'relying on the power of Dharma to cultivate'. If one attains the first ground, in accordance with the realization of True Thusness, all practices that arise rely on True Thusness for cultivation, hence the saying 'cultivating in accordance with reality'. Gradually cultivating, surpassing the practices of the ten grounds, until the Vajra position. The practice of the causal ground has reached its extreme, which is called 'fulfilling expedient means'. Answer: Fulfillment is expedient means, it is the expedient means of the family of fulfillment.) The discourse also states that the essence of enlightenment has four great meanings, equal to emptiness, like a pure mirror. (Commentary: Below is the second part, concerning the self-nature pure original enlightenment. There are two points: first, a general indication, then a separate explanation. This is the general indication. The previous clarified the aspect of original enlightenment following movement, so it is said to follow defilement. Now clarifying the aspect of original enlightenment being unmoving, so it is said to be self-nature pure. These two essences have no difference in substance, it shows that original enlightenment is unmoving yet moving, moving yet unmoving. Answer: Waves do not leave water, water does not leave waves. When waves are arising, they do not leave water, so arising and ceasing is True Thusness, True Thusness is arising and ceasing. The essence is not singular, so it is said to be unmoving yet moving, moving yet unmoving.) Because the essence of enlightenment has four great pure meanings, it is equal to emptiness, like a pure mirror. The four meanings of original enlightenment will be explained below. The four meanings of emptiness are: first, emptiness has no fixed form, it can contain all things. (Answer: First, emptiness has no fixed form, it can contain all things. Answer: The essence of all sentient beings has defilements, so forms cannot appear, so it is said that emptiness has no fixed form.) It can contain all things. Answer: If the essence of sentient beings is pure, all worldly realms can appear within it, like a mirror. If the mirror has defilements, forms cannot appear. If the mirror is pure, all forms can appear within it. Question: Second, the meaning of emptiness is to be free from defilements, revealing purity, emptiness reveals all things. (Answer: If the mind of sentient beings is free from defilements, it can reveal --------------------------------------------------------------------------------
Chinese
现一切物世间)境界悉于中现。答。众生心者犹如虚空。虚空中若无云无风尘则能一切间境界悉于中现。亦如净镜。问。第三之空义。镜四义者。答。空无外物体含众像出垢诸尘垢现像为物用。答。空无外物者只是真如体中本来无妄相。妄相人真如体不得。只缘无妄故一切境界向真如心上现来。故云体含众像出离诸尘垢现像为物用者。答。众若干种心总向真如心上现来随众生心示现万化皆能利益一切众生故名为物用。答第四空义了。由此空镜以况于真。 犹如龟毛不现。镜中妄法亦示真如体。上本来无妄故言无法可现。无可现故心境妄法望于本觉非所觉照。觉望心境非能觉照。所照既无能照无故。故言非觉照义也。此显无有遍计所执实质可现。非觉照(答。遍计所执者。一切众着一切境界种种分别者。则是真如者。则是无明也。故言遍计所执。真如法中觉所觉亦不可德。皆总是妄故言非觉照义。故实质可现者。如真法中无有一个实质所现。犹如镜中妄法不现。妄法总是虚幻实质者犹如实一个妄法则言实质所现。犹如镜中妄法不现故言非觉照义)。 下言境界于 中现者准生灭门中觉中似有妄法依他似现 亦不相违(答。他者妄也。故言依他似现亦不相违也)。 论二者因熏习镜谓如实不空一切世间 现代汉语译本： 问：现在一切事物（现一切物）在世间（世间）的境界都完全在其中显现吗？ 答：众生的心就像虚空。虚空中如果没有云、没有风尘，就能使一切世间的境界完全在其中显现。也像一面干净的镜子。 问：第三种空义，镜子的四种意义是什么？ 答：空没有外在物体，包含各种影像，去除污垢尘土，显现影像作为事物的作用。 答：空没有外在物体，这只是说真如本体中本来没有虚妄的现象。虚妄的现象不能进入真如本体。正因为没有虚妄，所以一切境界都向真如心上显现出来。所以说本体包含各种影像，脱离各种尘垢，显现影像作为事物的作用。 答：各种各样的众生心都向真如心上显现出来，随着众生的心而示现万千变化，都能利益一切众生，所以叫做事物的作用。答复了第四种空义。因此用空和镜子来比喻真如。 就像乌龟的毛不显现一样，镜中的虚妄之法也显示了真如本体。上面本来没有虚妄，所以说没有法可以显现。因为没有可以显现的，所以心境和虚妄之法相对于本觉来说，不是被觉察和照耀的对象。觉相对于心境来说，不是能觉察和照耀的主体。被照耀的既然没有，能照耀的也就没有了。所以说不是觉照的意义。这显示了没有遍计所执的实质可以显现，不是觉照（答：遍计所执，就是对一切事物执着，对一切境界种种分别。那么什么是真如呢？真如就是无明。所以说遍计所执。在真如法中，觉和所觉也是不可得的，都是虚妄的，所以说不是觉照的意义。所以实质可以显现，就像真如法中没有一个实质可以显现。就像镜子中的虚妄之法不显现一样。虚妄之法总是虚幻的，实质就像一个真实的虚妄之法，就说是实质显现。就像镜子中的虚妄之法不显现，所以说不是觉照的意义）。 下面说境界在其中显现，按照生灭门中觉中好像有虚妄之法，依他而好像显现，也不互相违背（答：依他就是虚妄。所以说依他好像显现也不互相违背）。 论中说，第二种是因熏习镜，就是如实不空的一切世间。