English
English version: Question: Do all things (Xian Yi Qie Wu) and realms in the world (Shi Jian) completely manifest within it? Answer: The mind of sentient beings is like empty space. If there are no clouds, wind, or dust in empty space, it can allow all realms of the world to fully manifest within it. It is also like a clean mirror. Question: What is the meaning of the third emptiness, and what are the four meanings of the mirror? Answer: Emptiness has no external objects, contains various images, removes dirt and dust, and manifests images as the function of things. Answer: Emptiness has no external objects, which simply means that there are originally no false appearances in the true nature of Thusness (Zhen Ru). False appearances cannot enter the true nature of Thusness. Precisely because there is no falsehood, all realms appear on the mind of Thusness. Therefore, it is said that the essence contains various images, is free from various dusts, and manifests images as the function of things. Answer: All kinds of sentient beings' minds appear on the mind of Thusness, manifesting myriad transformations according to the minds of sentient beings, and can benefit all sentient beings, so it is called the function of things. The meaning of the fourth emptiness has been answered. Therefore, emptiness and a mirror are used to illustrate Thusness. Just as the fur of a tortoise does not appear, the false dharmas in the mirror also reveal the true nature of Thusness. There is originally no falsehood above, so it is said that there is no dharma that can be manifested. Because there is nothing that can be manifested, the mind-realm and false dharmas are not objects of perception and illumination in relation to original enlightenment (Ben Jue). Enlightenment is not the subject of perception and illumination in relation to the mind-realm. Since what is illuminated does not exist, the illuminator also does not exist. Therefore, it is said that it is not the meaning of perception and illumination. This shows that there is no substantial entity of conceptual construction (Bian Ji Suo Zhi) that can be manifested, and it is not perception and illumination (Answer: Conceptual construction is attachment to all things and various discriminations of all realms. Then what is Thusness? Thusness is ignorance (Wu Ming). Therefore, it is said to be conceptual construction. In the Dharma of Thusness, both perception and what is perceived are unattainable, and all are false, so it is said that it is not the meaning of perception and illumination. Therefore, a substantial entity can be manifested, just as there is no substantial entity that can be manifested in the Dharma of Thusness. Just as the false dharmas in the mirror do not appear. False dharmas are always illusory, and a substantial entity is like a real false dharma, which is said to be the manifestation of a substantial entity. Just as the false dharmas in the mirror do not appear, so it is said that it is not the meaning of perception and illumination). Below it says that realms appear within it, according to the appearance of false dharmas in the mind of enlightenment in the gate of arising and ceasing (Sheng Mie Men), appearing dependently (Yi Ta) and seemingly, which is not contradictory (Answer: Dependent is false. Therefore, it is said that dependent and seemingly appearing is not contradictory). The treatise says that the second is the mirror of causal conditioning (Yin Xun Xi Jing), which is the real and not empty all worlds. --------------------------------------------------------------------------------
Chinese
境界悉于中现不出不入不失不坏常住一心以一切法即真实性故又一切染法所不能染智体不动具足无漏熏众生故 述曰。此第二义也。因熏镜者标其名也。能生觉果名之为因。此能内熏故名熏习。能现诸法故谓之镜。次下辨相文有三。节谓如实不空者出因体也。以有无漏性功德相真实体故。故云如实不实如真异不言也。由不空故方能作彼始觉。正因故不空者成因义也。以一切下释其镜义。谓一切法离此心外无别体性。犹如镜中能现影也。答。能影者犹如清净水中能现波相。虽现波相亦不坏清净水性。真如是妄法中□□言不出者。明心待熏变现诸法而非自出。所变余不出心故。言入者谓心随缘熏变现诸法故言此心能摄一切法。纵使随缘变动亦不异真如。纵使变坏作生灭去亦不异真如。明日为熏成佛去时亦不□□异真如。此心一切真如生灭家因体也。虽见影染体故言不失者。此皆真作体能诸法染净法也。虽作生灭后动真性不可德。 论染心者有六种 述曰。次显染心缘起之相。于中有二。初总标。后别释。此初也。此即释上无明所染有染心句。前文所言无明所染有其染心。此染心者有其六种。然其六染即上意识及五种意。前明依因缘起义故。从细至粗而说次第 今欲兼辩治断义故从粗至细次第而明。故初第一执相应染 现代汉语译本：境界完全在此心中显现，没有出入、不失不坏，常住于一心，因为一切法即是真实自性。而且一切染污之法都不能染污它，智慧本体不动摇，具足无漏功德，熏习众生。这是第二种含义。因熏镜，是标明它的名称。能够产生觉悟之果，称之为因。此能向内熏习，所以名为熏习。能够显现诸法，所以称之为镜。接下来辨别相状的文字分为三节。如实不空，是说明因的本体。因为具有无漏的自性功德相，是真实的本体。所以说如实，不虚假，如同真如一样。因为不空，才能产生始觉。正因所以不空，是成就因的含义。一切法，是解释镜的含义。一切法离开此心之外，没有别的体性，犹如镜子中能够显现影像。回答：能够显现影像，犹如清净的水中能够显现波浪的相状。虽然显现波浪的相状，也不破坏清净的水性。真如在妄法中……说不出，是说明心等待熏习而变现诸法，而不是自己产生。所变现的其余事物，不会超出心外。说入，是说心随着因缘熏习而变现诸法，所以说此心能够摄取一切法。纵使随着因缘变动，也不异于真如。纵使变坏，产生生灭，去来，也不异于真如。明日熏习成就佛果，离去之时，也不……异于真如。此心是一切真如生灭的家，是因的本体。虽然见到影像染污，本体仍然是清净的。说不失，这都是真如的本体能够产生诸法染净法。虽然产生生灭，后来的动摇，真如的自性是不可估量的。 论述染污心有六种。接下来显现染污心缘起的相状。其中分为两部分。首先是总标，然后是分别解释。这是第一部分。这是解释上面所说的无明所染有染污心这句话。前面所说的无明所染有染污心，这染污心有六种。然而这六种染污心，就是上面的意识和五种意。前面说明依据因缘而生起的含义，所以从细微到粗大来说明次第。现在想要兼顾辨别治理断除的含义，所以从粗大到细微的次第来说明。所以最初第一种是执相应染。
English
English version: The realm is fully manifested within this mind, without coming in or going out, without loss or destruction, abiding constantly in one mind, because all dharmas are the true nature. Moreover, all defiled dharmas cannot defile it; the essence of wisdom is unmoving, complete with flawless merits, influencing sentient beings. This is the second meaning. 'Cause-perfuming mirror' indicates its name. That which can produce the fruit of enlightenment is called the 'cause'. This can inwardly perfume, hence it is called 'perfuming'. That which can manifest all dharmas is called the 'mirror'. The following text distinguishing characteristics is divided into three sections. 'Real and not empty' explains the substance of the cause. Because it possesses the characteristics of flawless nature and merit, it is the true substance. Therefore, it is said to be real, not false, like Suchness (Tathata). Because it is not empty, it can produce initial enlightenment. The true cause is therefore not empty, which completes the meaning of the cause. 'All dharmas' explains the meaning of the mirror. All dharmas, apart from this mind, have no separate substance, just as a mirror can manifest images. Answer: That which can manifest images is like clear water that can manifest the appearance of waves. Although it manifests the appearance of waves, it does not destroy the nature of clear water. True Thusness (真如, Zhenru) in deluded dharmas… cannot be expressed, indicating that the mind awaits perfuming to transform and manifest all dharmas, rather than producing them itself. The remaining things that are transformed do not go beyond the mind. 'Entering' means that the mind transforms and manifests all dharmas according to conditions, so it is said that this mind can encompass all dharmas. Even if it changes according to conditions, it is not different from True Thusness. Even if it decays, producing arising and ceasing, coming and going, it is not different from True Thusness. Tomorrow, perfuming will achieve Buddhahood, and at the time of departure, it will also not be… different from True Thusness. This mind is the home of all True Thusness arising and ceasing, it is the substance of the cause. Although the image is seen as defiled, the substance is still pure. 'Not lost' means that this is all the true substance that can produce all dharmas, both defiled and pure. Although it produces arising and ceasing, the subsequent movement, the nature of True Thusness is immeasurable. The treatise discusses six types of defiled mind. Next, the appearance of the arising of defiled mind is revealed. It is divided into two parts. First is the general statement, then the separate explanations. This is the first part. This explains the sentence above that 'defiled by ignorance, there is defiled mind'. The defiled mind mentioned earlier, defiled by ignorance, has six types. However, these six types of defiled mind are the above-mentioned consciousness (意识, Yishi) and the five minds (意, Yi). The previous explanation clarified the meaning of arising based on conditions, so the order was explained from subtle to coarse. Now, wanting to consider both the meaning of distinguishing, governing, and cutting off, the order is explained from coarse to subtle. Therefore, the first type is attachment-corresponding defilement. -------------------------------------------------------------------------------- 。第六根本业不相应染也。
Chinese
论云何为六一者执相应染依二乘解脱及信相应地远离故 及者兼三贤菩萨。此二乘得二空门因力修未证真如。故言信相应地。述曰。次下别别释六染即分为六。问。何者是六染。答。前文五种意。今兼取第识则名六染也。前文五意则从细至粗。今兼辩治断义从粗至细从凡至圣分。分烦恼有粗有细。粗为分别细。为俱生因。此有粗有细。细烦恼。十地菩萨是能断。若是粗恶烦恼。凡夫能断。问。何者是粗。如杀生切溢应是猛利粗恶烦恼。凡夫若发心所是粗恶烦恼总能断故言凡夫能断也。故言下下品烦恼上上品能上上品烦恼者。则是十地菩萨故言凡夫能断也。此中第一执相应染即上意识我我所等粗执俱起名执相应忿。污净心名之为染。此及下二之义如下所明相应。若二乘人至无学位见修烦恼究竟能离故。此第一染菩萨人住信相成就无有退失名信相应。此位菩萨得人空门见爱烦恼不现行(问。何者现行。一切上上粗烦恼不起故曰不现行。虽不现行种子未正遇缘则起也。)故云远离非离随眠(问。何者随眠。答。二乘人强押伏烦恼种子阿黎耶识中隐在。犹如有眠卧时不烦恼不起。忽然教时烦恼还在。过缘忽起者。犹如种子未正故曰随眠。亦如二乘人)六识不行修得无色界定则生无界中八万大 现代汉语译本：第六种是根本业不相应的染污。 论中说，什么是六种染污呢？第一种是执着相应的染污，这是因为二乘（声闻乘和缘觉乘）行人已经解脱，以及信相应地的菩萨远离了这种染污。这里的‘及’字，兼指三贤位的菩萨。这些二乘行人通过修习二空法门，但因力量不足，尚未证得真如。所以说是信相应地。 述记中说：接下来分别解释这六种染污，即分为六类。问：什么是六种染污？答：前面说的五种意，现在加上第八识，就称为六染。前面说的五意是从细到粗排列的。现在兼论对治断除的意义，是从粗到细，从凡夫到圣人来分的。烦恼有粗有细，粗的是分别烦恼，细的是俱生烦恼。这里说的有粗有细，细的烦恼是十地菩萨才能断除的。如果是粗恶的烦恼，凡夫就能断除。问：什么是粗的烦恼？比如杀生等，都应是猛利粗恶的烦恼。凡夫如果发心，就能断除这些粗恶的烦恼。所以说，下下品的烦恼，上上品的人能断除，上上品的烦恼，则是十地菩萨才能断除，所以说凡夫能断除。 这里的第一种，执相应染，就是指上意识的我我所等粗执同时生起，名为执相应忿。污染清净心，就叫做染污。这里的‘及’字和下面的‘二’的意义，如下面所说明的相应。如果二乘人到了无学位，就能究竟断离见修烦恼。因此，这第一种染污，菩萨人住在信相应位，成就而不退失，名为信相应。此位的菩萨，得到人空法门，见爱烦恼不再现行（问：什么是不现行？一切上上粗的烦恼不起，就叫做不现行。虽然不现行，但种子未遇到因缘还会生起）。所以说远离，不是断离随眠（问：什么是随眠？答：二乘人强力压伏烦恼种子，隐藏在阿赖耶识中，就像睡眠时烦恼不起，忽然被叫醒时烦恼还在，遇到因缘就会生起，就像种子未断一样。也像二乘人），六识不行，修得无想定，则生到无色界中的八万大劫。