大乘起信論 本覺隨染・覺體四鏡・不覺三相六相
這一段裡有一個譬，是全論最有名的：
「如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。」
海水被風吹起浪。此時水相與風相分不開——你指不出哪一部分是水、哪一部分是風。
但是：水本身並不是「動」這回事。
三層
浪不是另一種東西。 不必先把浪弄走再去找水——浪就是水。
水不是動的。 心會動，但動不是心的本性；動是風的事。
風停了，濕性沒有損失。 所以無明滅時，並沒有什麼東西跟著壞掉。
論主自己合上去：「如是眾生自性清淨心，因無明風動，心與無明俱無形相、不相捨離，而心非動性。若無明滅相續則滅，智性不壞故。」
一個人若真信得過這一句，修行的姿態就會變：不是跟自己打仗，是等風停——而且知道等的時候水一直都在。
這一段裡還有一個人在迷路
「猶如迷人依方故迷，若離於方則無有迷。」
一個人迷路，是依著方向才迷的——他把東當成西。若根本沒有方向可依，也就無所謂迷。
「眾生亦爾，依覺故迷，若離覺性則無不覺」
迷不是覺的反面，迷是覺的誤讀。
不是站在無明那一端要走到覺的那一端；一直站在覺上面，只是讀錯了。
而迷是一層一層長出來的
依不覺生三種相——無明業相（心動）、能見相（動故能見）、境界相（見故境界妄現）。
而每一步論主都補了反面：「覺則不動」「不動則無見」「離見則無境界」。
逆著讀，就是回去的路。
依境界為緣，又生六種相：智相（分愛與不愛）→ 相續相（生苦樂不斷）→ 執取相（抓住）→ 計名字相（安名字）→ 起業相（照名字造業）→ 業繫苦相（受報不自在）。
九步連起來，每一環都是有條件的。
而覺在染中會顯出兩樣
智淨相——「破和合識相，滅相續心相，顯現法身」。所破的是相，不是心與識本身。
不思議業相——「隨眾生根自然相應」。清淨的智不會停在自己那裡。
四面鏡子
同一面鏡，四層意思，由淺入深、由自及他：
如實空鏡——「遠離一切心境界相，無法可現」。先把鏡中有像的念頭拿掉。
因熏習鏡——「一切世間境界悉於中現，不出不入、不失不壞，常住一心」。像來不多，像去不少。
法出離鏡——「出煩惱礙、智礙，離和合相」。蓋子拿掉了。
緣熏習鏡——「遍照眾生之心，令修善根，隨念示現」。光照出去了。
最後，瓦器
「譬如種種瓦器皆同微塵性相」——說同相。
「如種種瓦器各各不同」——說異相。
同一個譬，正反兩用。只說同，會以為修不修都一樣；只說異，會以為凡聖隔著天塹。
本上無高下，相上有差別。
而那片海還在那裡：水會動，濕不會。
This passage contains the best-known simile in the whole treatise:
“It is like the waters of a great sea stirred into waves by the wind. The marks of water and wind do not separate from each other, yet water is not of a nature to move. If the wind stops, the mark of movement ceases, while the nature of wetness is not destroyed.”
Wind raises waves on the sea. At that moment the marks of water and wind cannot be separated — no portion can be pointed out as water alone and another as wind alone.
Yet water itself is not movement.
Three Layers in the Water
A wave is not another substance. One need not first remove the wave and then search for water; the wave is water.
Water is not movement. Mind moves, but movement is not mind’s nature; it belongs to the wind.
When wind stops, wetness loses nothing. Ignorance can cease without another part being destroyed along with it.
The treatise applies the simile directly: the mind of sentient beings is pure in its own nature but moved by the wind of ignorance. Mind and ignorance have no physical form and do not separate, yet mind is not of a nature to move. When ignorance ceases, continuity ceases; the nature of wisdom is not destroyed.
To entrust oneself to that line changes the posture of practice. It is not war against oneself. It is letting the wind come to rest while knowing that throughout the waiting the water is still there.
A Traveler Elsewhere in the Passage Is Lost
“It is like a lost traveler, who is lost only in dependence upon direction; apart from direction, there would be no being lost.”
A traveler is lost because a direction has been misread — east taken for west. Without direction, being lost would have no meaning.
Sentient beings too are “deluded in dependence upon awakening; apart from the nature of awakening there would be no non-awakening.”
Delusion is not awakening’s opposite. It is awakening misread.
One is not standing at an ignorance-end and required to cross to an awakening-end. One has always stood upon awakening and mistaken the directions.
Delusion Grows One Condition at a Time
In dependence upon non-awakening, three marks arise: the mark of ignorance-as-activity — mind moves; the mark of the seeing — because it moves, there is seeing; the mark of the object-realm — because there is seeing, an object falsely appears.
At each step the treatise also gives the reverse: if awakened, mind does not move; without movement, there is no seeing; apart from seeing, there is no object-realm.
Read backward, the chain is already a road of return.
With the object-realm as condition, six more marks arise: discrimination — love and dislike; continuity — suffering and pleasure continue; grasping — mind holds on; reckoning names and words — names are assigned; giving rise to karma — action follows the names; suffering bound by karma — the effect is received without mastery.
All nine links depend upon conditions.
Awakening Shows Two Modes amid Defilement
The mark of purified wisdom — the marks of conjoined consciousness and continuing mind are broken and extinguished, and the dharma-body is disclosed. What falls away is the mark, not mind or consciousness itself.
The mark of inconceivable activity — it naturally corresponds to the capacities of sentient beings. Purified wisdom does not remain with itself.
Four Faces of a Single Mirror
One mirror, four meanings, moving from depth to manifestation:
The mirror of the really-empty — far removed from every mark of mind and its object-realm, with no dharma that can appear. First remove the thought that an image has ever lodged in the mirror.
The mirror of perfuming as cause — every worldly object-realm appears within it, neither going out nor entering, neither lost nor destroyed, ever-abiding in the one mind. When an image comes, nothing is added; when it goes, nothing is lost.
The mirror of the dharma’s coming forth — it comes forth from the hindrance of the afflictions and the hindrance to knowing and leaves conjunction. The covering is gone.
The mirror of perfuming as condition — it illuminates the minds of sentient beings, causing wholesome roots to be cultivated, and manifests according to their thoughts. The light reaches outward.
Finally, Earthen Vessels
The many kinds of earthen vessels are “all alike in having the nature and mark of fine dust” — the mark of sameness.
The many vessels are also “each distinct from the others” — the mark of difference.
One simile works in opposite directions. Sameness alone can make practice and non-practice seem equivalent; difference alone can make the ordinary and the holy seem separated by an abyss.
At the root there is no higher or lower; in the marks there are distinctions.
And the sea remains where it was: water moves; wetness does not.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》〈本覺隨染・覺體四鏡・不覺三相六相〉· 大正藏 T32n1666〔起 T32 0576c05〕。段／行首〔T32 …〕＝大正藏頁・欄・行錨。
〔T32 0576c05〕復次，本覺隨染，分別生二種相，與彼本覺不相捨離。云何為二？一者、智淨相，二者、不思議業相。智淨相者，謂依法力熏習，如實修行，滿足方便故，破和合識相，滅相續心相，顯現法身，智淳淨故。此義云何？以一切心識之相皆是無明，無明之相不離覺性，非可壞非不可壞。如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。如是眾生自性清淨心，因無明風動，心與無明俱無形相、不相捨離，而心非動性。若無明滅相續則滅，智性不壞故。不思議業相者，以依智淨能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應，種種而見，得利益故。 復次，覺體相者，有四種大義，與虛空等，猶如淨鏡。云何為四？一者、如實空鏡。遠離一切心境界相，無法可現，非覺照義故。二者、因熏習鏡。謂如實不空，一切世間境界悉於中現，不出不入、不失不壞，常住一心，以一切法即真實性故；又一切染法所不能染，智體不動，具足無漏熏眾生故。三者、法出離鏡。謂不空法，出煩惱礙、智礙，離和合相，淳淨明故。四者、緣熏習鏡。謂依法出離故，遍照眾生之心，令修善根，隨念示現故。所言不覺義者，謂不如實知真如法一故，不覺心起而有其念，念無自相不離本覺，猶如迷人依方故迷，若離於方則無有迷。眾生亦爾，依覺故迷，若離覺性則無不覺，以有不覺妄想心故，能知名義為說真覺。若離不覺之心，則無真覺自相可說。 〔T32 0577a07〕復次，依不覺故生三種相，與彼不覺相應不離。云何為三？一者、無明業相。以依不覺故心動，說名為業；覺則不動。動則有苦，果不離因故。二者、能見相。以依動故能見；不動則無見。三者、境界相。以依能見故境界妄現；離見則無境界。以有境界緣故，復生六種相。云何為六？一者、智相。依於境界，心起分別愛與不愛故。二者相續相。依於智故生其苦樂，覺心起念相應不斷故。三者、執取相。依於相續緣念境界，住持苦樂，心起著故。四者、計名字相。依於妄執，分別假名言相故。五者、起業相。依於名字，尋名取著，造種種業故。六者、業繫苦相。以依業受果不自在故。當知無明能生一切染法，以一切染法皆是不覺相故。 復次，覺與不覺有二種相。云何為二？一者、同相，二者、異相。同相者，譬如種種瓦器皆同微塵性相，如是無漏無明種種業幻皆同真如性相。是故修多羅中依於此真如義故，說一切眾生本來常住入於涅槃，菩提之法非可修相、非可作相，畢竟無得，亦無色相可見；而有見色相者，唯是隨染業幻所作，非是智色不空之性，以智相無可見故。異相者，如種種瓦器各各不同，如是無漏無明隨染幻差別，性染幻差別故。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
馬鳴菩薩造·梁西印度三藏法師真諦譯《大乘起信論》，自「復次，本覺隨染」至「性染幻差別故」。段首（…）＝大正藏頁·欄·行錨。
〔一·本覺隨染生二相〕（0576c05）再者，本覺隨著染而分別生出兩種相，這兩種相與那本覺不相捨離。哪兩種？第一是智淨相，第二是不思議業相。
〔二·智淨相〕（0576c06）所謂智淨相，是說依著法力的熏習、如實地修行、滿足了方便，因而破除和合識之相、滅掉相續心之相，顯現法身，智慧因此純淨。
（0576c08）這道理怎麼說？因為一切心識之相都是無明，而無明之相並不離開覺性——所以它非可壞，也非不可壞。
〔三·大海與風之喻〕（0576c10）就像大海的水因風而波動，水相與風相不相捨離，然而水並不是「動」的體性；若風停止，動相就滅了，而濕性不壞。（0576c12）眾生的自性清淨心也是這樣：因無明之風而動，心與無明都沒有形相、不相捨離，然而心並不是「動」的體性。若無明滅了，相續就滅，而智性不壞。
〔四·不思議業相〕（0576c16）所謂不思議業相，是依著智淨，能作出一切勝妙的境界——就是那無量功德之相，常無斷絕，隨眾生的根器自然相應，種種示現，使人得利益。
〔五·覺體四鏡·總標〕（0576c20）再者，覺的體相有四種大義，與虛空相等，猶如淨鏡。哪四種？
〔六·一·如實空鏡〕（0576c21）第一是如實空鏡：遠離一切心與境界之相，沒有法可以映現——這不是「覺照」那一義。
〔七·二·因熏習鏡〕（0576c23）第二是因熏習鏡：就是如實不空。一切世間的境界都在其中映現，不出不入、不失不壞，常住一心，因為一切法就是真實之性；（0576c26）而且一切染法都不能染污它，智體不動，具足無漏而熏習眾生。
〔八·三·法出離鏡〕（0576c28）第三是法出離鏡：說的是不空之法，出離煩惱礙與智礙，離開和合之相，純淨明淨。
〔九·四·緣熏習鏡〕（0577a01）第四是緣熏習鏡：依著前面的法出離，遍照眾生之心，令他們修習善根，隨其心念而示現。
〔十·不覺義〕（0577a02）所說的不覺義，是說不能如實地知道真如法只是一，因此不覺之心生起而有其念。（0577a03）而念沒有自相，並不離開本覺。
〔十一·迷人依方之喻〕（0577a04）好比迷路的人，是依著方向才迷的；若離開了方向，就沒有所謂迷。眾生也是如此：依著覺才有迷；若離開覺性，就沒有不覺。（0577a05）因為有不覺的妄想心，才能知道名與義，而為之說「真覺」；若離開不覺之心，也就沒有真覺的自相可說了。
〔十二·不覺生三種相〕（0577a07）再者，依著不覺而生出三種相，與那不覺相應不離。哪三種？
（0577a08）第一是無明業相：因為依著不覺所以心動，說名為「業」；若覺就不動。動了就有苦，因為果不離因。
（0577a10）第二是能見相：因為依著動，所以能見；不動就沒有見。
（0577a11）第三是境界相：因為依著能見，所以境界妄然現起；離開見，就沒有境界。
〔十三·依境界緣復生六種相〕（0577a12）因為有境界為緣，又生出六種相。哪六種？
（0577a13）第一是智相：依於境界，心起分別，愛與不愛。
（0577a14）第二是相續相：依於智，生起苦與樂，覺心起念，相應不斷。
（0577a15）第三是執取相：依於相續，緣念境界，住持苦樂，心起執著。
（0577a16）第四是計名字相：依於妄執，分別假名言之相。
（0577a17）第五是起業相：依於名字，尋名取著，造作種種業。
（0577a18）第六是業繫苦相：因為依業受果，不得自在。
（0577a19）應當知道：無明能生一切染法，因為一切染法都是不覺之相。
〔十四·覺與不覺有同相異相〕（0577a22）再者，覺與不覺有兩種相。哪兩種？第一是同相，第二是異相。
〔十五·同相〕（0577a23）所謂同相，譬如種種瓦器都同是微塵的性相；同樣地，無漏與無明的種種業幻，都同是真如的性相。（0577a25）所以經中依著這個真如義，說一切眾生本來常住、入於涅槃；菩提之法不是可修之相、不是可作之相，畢竟無所得，也沒有色相可見。（0577a28）而那些見到色相的，只是隨染的業幻所作，不是智色不空之性——因為智相是沒有可見的。
〔十六·異相〕（0577b01）所謂異相，如同種種瓦器各各不同；同樣地，無漏與無明隨染的幻相有差別，其性染的幻相也有差別。
Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, as original awakening follows defilement” to “the illusory differences of their defiled natures.” The bracketed figures at the head of each segment give the Taishō page, register, and line.
〔1 · Two marks arise as original awakening follows defilement〕（0576c05）Further, as original awakening follows defilement, it gives rise distinctly to two marks. These two marks are not separate from original awakening. Which two? First, the mark of purified wisdom; second, the mark of inconceivable activity.
〔2 · The mark of purified wisdom〕（0576c06）The mark of purified wisdom means that, through perfuming by the power of the Dharma, practice in accord with reality, and the fulfillment of skillful means, the mark of conjoined consciousness is broken and the mark of continuing mind extinguished. The dharma-body is disclosed, and wisdom becomes perfectly pure.
（0576c08）How is this meaning to be understood? Every mark of mind and consciousness is ignorance, yet the mark of ignorance is not apart from the nature of awakening. It therefore can neither be destroyed nor not be destroyed.
〔3 · The simile of the sea and the wind〕（0576c10）It is like the waters of a great sea stirred into waves by the wind. The marks of water and wind do not separate from each other, yet water is not of a nature to move. If the wind stops, the mark of movement ceases, while the nature of wetness is not destroyed.（0576c12）The mind of sentient beings, pure in its own nature, is the same: stirred by the wind of ignorance, mind and ignorance are both without physical form and do not separate from each other, yet mind is not of a nature to move. If ignorance ceases, continuity ceases, while the nature of wisdom is not destroyed.
〔4 · The mark of inconceivable activity〕（0576c16）The mark of inconceivable activity means that, in dependence upon purified wisdom, it can make every surpassingly subtle object-realm. That is, the marks of its immeasurable qualities are never interrupted; they naturally correspond to the capacities of sentient beings, manifesting in all manner of ways so that beings obtain benefit.
〔5 · The four mirrors of the substance of awakening: general statement〕（0576c20）Further, the substance and marks of awakening have four great meanings, equal to empty space and like a pure mirror. Which four?
〔6 · One: the mirror of the really-empty〕（0576c21）First, the mirror of the really-empty: it is far removed from every mark of mind and its object-realm, with no dharma that can appear within it, for this is not the meaning of cognitive illumination.
〔7 · Two: the mirror of perfuming as cause〕（0576c23）Second, the mirror of perfuming as cause: this is the really-not-empty. Every worldly object-realm appears within it, neither going out nor entering, neither lost nor destroyed, ever-abiding in the one mind, because all dharmas are the nature of reality itself.（0576c26）Moreover, no defiled dharma can defile it. The substance of wisdom does not move; complete in the undefiled, it perfumes sentient beings.
〔8 · Three: the mirror of the dharma’s coming forth〕（0576c28）Third, the mirror of the dharma’s coming forth: the really-not-empty dharma comes forth from the hindrance of the afflictions and the hindrance to knowing, leaves the mark of conjunction, and is perfectly pure and luminous.
〔9 · Four: the mirror of perfuming as condition〕（0577a01）Fourth, the mirror of perfuming as condition: in dependence upon the preceding coming forth of the dharma, it universally illuminates the minds of sentient beings, causes them to cultivate wholesome roots, and manifests in accordance with their thoughts.
〔10 · The meaning of non-awakening〕（0577a02）What is spoken of as the meaning of non-awakening is that, because one does not know in accord with reality that the dharma of suchness is only one, a mind of non-awakening arises and has its thoughts.（0577a03）Yet thought has no mark of its own and is not apart from original awakening.
〔11 · The simile of a lost traveler depending upon direction〕（0577a04）It is like a lost traveler, who is lost only in dependence upon direction; apart from direction, there would be no being lost. Sentient beings are the same: in dependence upon awakening there is delusion; apart from the nature of awakening, there would be no non-awakening.（0577a05）Because there is the deluded mind of non-awakening, names and meanings can be known and “true awakening” spoken for it. Apart from the mind of non-awakening, there would be no mark of true awakening in itself that could be spoken of.
〔12 · Three marks arise in dependence upon non-awakening〕（0577a07）Further, in dependence upon non-awakening three marks arise, corresponding to and never separate from it. Which three?
（0577a08）First, the mark of ignorance-as-activity: because mind moves in dependence upon non-awakening, it is called “activity.” If awakened, it does not move. Once it moves, there is suffering, for effect is not separate from cause.
（0577a10）Second, the mark of the seeing: because there is movement, there is the capacity to see; without movement, there is no seeing.
（0577a11）Third, the mark of the object-realm: because there is the seeing, the object-realm falsely appears; apart from seeing, there is no object-realm.
〔13 · Six further marks arise with the object-realm as condition〕（0577a12）Because the object-realm is present as a condition, six further marks arise. Which six?
（0577a13）First, the mark of discrimination: in dependence upon the object-realm, mind discriminates between what it loves and what it does not love.
（0577a14）Second, the mark of continuity: in dependence upon discrimination, suffering and pleasure arise; the awakening mind gives rise to thoughts that correspond without interruption.
（0577a15）Third, the mark of grasping: in dependence upon continuity, mind takes the object-realm as its condition, holds suffering and pleasure in place, and gives rise to attachment.
（0577a16）Fourth, the mark of reckoning names and words: in dependence upon deluded grasping, it discriminates the marks of provisional names and words.
（0577a17）Fifth, the mark of giving rise to karma: in dependence upon names, it searches them out, grasps them, and performs every kind of karma.
（0577a18）Sixth, the mark of the suffering bound by karma: because it receives effects in dependence upon karma, it has no mastery.
（0577a19）One should know that ignorance can give rise to every defiled dharma, because every defiled dharma is a mark of non-awakening.
〔14 · Awakening and non-awakening have a mark of sameness and a mark of difference〕（0577a22）Further, awakening and non-awakening have two marks. Which two? First, the mark of sameness; second, the mark of difference.
〔15 · The mark of sameness〕（0577a23）The mark of sameness is like the many kinds of earthen vessels, all alike in having the nature and mark of fine dust. In the same way, the many undefiled and ignorance-born illusory workings alike have the nature and mark of suchness.（0577a25）Therefore the scriptures, in dependence upon this meaning of suchness, say that all sentient beings originally and ever abide in nirvāṇa. Awakening is not a mark that can be cultivated or made; ultimately nothing is attained, and there is no form-mark that can be seen.（0577a28）Whatever form-marks are seen are merely made by illusory workings that follow defilement. They are not the nature of the nonempty form of wisdom, for the mark of wisdom has nothing that can be seen.
〔16 · The mark of difference〕（0577b01）The mark of difference is like the many kinds of earthen vessels, each distinct from the others. In the same way, the undefiled and ignorance-born illusions that follow defilement differ from one another, as do the illusory differences of their defiled natures.
上一段說到「覺義」就停了，「不覺義」只標了名。這一段把兩邊都打開。
打開的次第值得先看一眼：先說覺在染中會現出什麼（智淨相、不思議業相），再說覺的體本身是什麼樣子（四面鏡），然後才說不覺、說迷是怎麼一層層長出來的（三相、六相），最後把覺與不覺放在一起看它們的同與異。
先說覺，後說迷。 這個次第是這部論的性格：它從不先把人說成一堆問題，再來談解決。
本覺隨染，生出兩種相
「本覺隨染，分別生二種相，與彼本覺不相捨離。」
本覺本身不動，但它處在染中，就顯出兩種樣子。而這兩種樣子「與彼本覺不相捨離」——不是離開本覺另有的東西。
第一，智淨相。 「謂依法力熏習，如實修行，滿足方便故，破和合識相，滅相續心相，顯現法身，智淳淨故。」
這一句其實是整個修行過程的縮寫：依法力熏習（外緣進來）→ 如實修行（自己走）→ 滿足方便（工夫夠了）→ 破和合識相、滅相續心相（那個和合的、相續的心相散了）→ 顯現法身 → 智慧純淨。
要注意所破的是「相」：和合識相、相續心相。不是把識與心毀掉，是那個相散了。
第二，不思議業相。 「以依智淨能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應，種種而見，得利益故。」
智一淨，自然就起作用；而這個作用是「隨眾生根自然相應」——不是刻意安排的。清淨的智不會停在自己那裡。
水與風：全論最要緊的一個譬
在智淨相之下，論主插了一段自問自答，然後給出這部論最著名的譬喻。
他先設一個難處：「以一切心識之相皆是無明，無明之相不離覺性，非可壞非不可壞。」——一切心識之相都是無明，而無明之相又不離覺性；那它到底能不能壞？
答案是一個譬：
「如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。」
海水被風吹起浪。此時水相與風相分不開——你指不出哪一部分是水、哪一部分是風。但是：水本身並不是「動」這回事。風一停，動相就沒了；而水的濕性，一點也沒壞。
然後合到心上：「如是眾生自性清淨心，因無明風動，心與無明俱無形相、不相捨離，而心非動性。若無明滅相續則滅，智性不壞故。」
這個譬要看三層：
- 浪不是另一種東西。 你不必先把浪弄走再去找水——浪就是水。
- 水不是動的。 心會動，但動不是心的本性；動是風的事。
- 風停了，濕性沒有損失。 所以無明滅時，並沒有什麼東西跟著一起壞掉。
一個人若真信得過這一句，修行時的姿態就會變：不是跟自己打仗，是等風停，而且知道等的時候水一直都在。
四面鏡子：覺的體是什麼樣子
「覺體相者，有四種大義，與虛空等，猶如淨鏡。」
論主用鏡作譬，一連說了四面。這四面不是四個東西，是同一面鏡子的四層意思，而且次第由淺入深、由自及他。
第一，如實空鏡。 「遠離一切心境界相，無法可現，非覺照義故。」
先說它『什麼也不現』。有一種讀法點得很準：真如之中妄法本來就沒有，「非先有後無」——不是本來有、後來空掉。所以這一面鏡子裡沒有東西可照。先把『鏡中有像』的念頭拿掉。
第二，因熏習鏡。 「謂如實不空，一切世間境界悉於中現，不出不入、不失不壞，常住一心」
第一面說不現，這一面說悉現——不矛盾：所空的是妄染，所現的是一切法之真實性。「不出不入、不失不壞」八個字最要緊：像來時它沒有多出什麼，像去時它沒有失掉什麼。
而且它還「具足無漏熏眾生」——這面鏡子是會熏人的。有一種讀法把「因熏習」拆成兩層：一是能作現法之因，二是作內熏之因。它不只是被看，它在往外用力。
第三，法出離鏡。 「謂不空法，出煩惱礙、智礙，離和合相，淳淨明故。」
前兩面是在纏之時，這一面是出障之後。有一種讀法說得清楚：前面說的是「在纏性淨不空如來藏」，這裡則是真如之法出於二障、離於和合。同一面鏡子，從被蓋著到蓋子拿掉。
第四，緣熏習鏡。 「謂依法出離故，遍照眾生之心，令修善根，隨念示現故。」
蓋子一拿掉，光就照出去了。有一種讀法說：本覺出障之時，「隨照物機示現萬化」，與眾生作外緣的熏力。
四面連起來看：空（不現）→ 不空（悉現而不動）→ 出離（障除）→ 熏他（照人）。 從自己到他人，從靜到用。這正是為什麼這部論後面談修行時可以說「有外緣之力」——那個緣，就是第四面鏡子。
不覺：迷是依著覺才有的
「所言不覺義者，謂不如實知真如法一故，不覺心起而有其念」
不覺的定義只有一句：不能如實知道真如法「一」。前一單元說過那個「一」不是數目，是平等不二。不知其不二，就是不覺。
而論主緊接著補一句極要緊的話：「念無自相不離本覺。」——念沒有它自己的體，並不離開本覺。
然後是第二個譬：「猶如迷人依方故迷，若離於方則無有迷。」
一個人迷路，是依著『方向』才迷的——他把東當成西。若根本沒有方向可依，也就無所謂迷。眾生也一樣：「依覺故迷，若離覺性則無不覺」
迷不是覺的反面，迷是覺的誤讀。 這一著把整個修行的難度降下來了：你不是在無明的一端，要走到覺的那一端；你一直站在覺上面，只是讀錯了。
論主還把話說到底：「若離不覺之心，則無真覺自相可說。」——連「真覺」這個名字，也是對著不覺才立的。
迷是怎麼一層層長出來的
接著是本段最實用的一段：論主把迷的生長過程拆成三加六。
先是依不覺而生的三種相：
- 無明業相——「以依不覺故心動，說名為業；覺則不動。動則有苦，果不離因故。」最初只是一個「動」。這裡的業不是善惡之業，是「動」的意思。
- 能見相——「以依動故能見；不動則無見。」動了才有一個能看的。
- 境界相——「以依能見故境界妄現；離見則無境界。」有能看的，就妄現出被看的。
三步走完，一個世界就成立了：先動，再分出能看的，再現出被看的。而每一步論主都補了反面的一句——覺則不動、不動則無見、離見則無境界。逆著讀，就是回去的路。
然後是依境界為緣而生的六種相：
- 智相——「依於境界，心起分別愛與不愛故。」開始分好惡。
- 相續相——「依於智故生其苦樂，覺心起念相應不斷故。」好惡變成苦樂，而且不斷。
- 執取相——「依於相續緣念境界，住持苦樂，心起著故。」抓住了。
- 計名字相——「依於妄執，分別假名言相故。」給它安名字。
- 起業相——「依於名字，尋名取著，造種種業故。」照著名字去做事。
- 業繫苦相——「以依業受果不自在故。」受報，而且不自在。
九步連起來，是一條非常具體的鏈子：動 → 能見 → 境界 → 分好惡 → 苦樂相續 → 執取 → 安名字 → 造業 → 受苦。
你若在自己身上驗一遍，會發現每一環都認得。而這條鏈子的價值不在讓人自責，在於它指出了每一環都是有條件的——前一環不成立，後一環就起不來。論主末後總結：「當知無明能生一切染法，以一切染法皆是不覺相故。」
同與異：兩隻手指向同一個地方
最後論主把覺與不覺放在一起，看它們的同與異。
同相——「譬如種種瓦器皆同微塵性相，如是無漏無明種種業幻皆同真如性相。」
各式各樣的瓦器，形狀千差萬別，但都同是微塵作的。同樣，無漏與無明的種種業幻，都同是真如之性相。有一種讀法說得直接：染淨二法同以真如為體，真如以此二法為相。
從這個角度看，論主引經說：「一切眾生本來常住入於涅槃」；而且「菩提之法非可修相、非可作相，畢竟無得」。——菩提不是修出來的、不是作出來的，畢竟無所得。
那些見到色相的呢？「唯是隨染業幻所作，非是智色不空之性，以智相無可見故。」
異相——「如種種瓦器各各不同，如是無漏無明隨染幻差別，性染幻差別故。」
同一個譬，反過來用：瓦器既然同是微塵，也確實各各不同。
這兩相要一起讀才不偏。只說同，人會以為修不修都一樣；只說異，人會以為凡聖之間隔著一道天塹。同相說的是本，異相說的是相；本上無高下，相上有差別。
而對此刻的人，這一段留下的是那個譬：水會動，濕不會。 動的時候不必驚慌，因為濕性從來沒有壞過。
承衍——注家如何讀這一段
上來是這一段自身的義。此下另以注家之眼旁照——注非論，只是同一樁事，換一個位置來看。
法藏《大乘起信論義記》於此段逐句牒釋。四面鏡子的層次，是他點出來的：第一面「初內真如中妄法本無。非先有後無。故云如實空」，第二面「因熏中釋內有二因義。初能作現法之因。二作內熏之因」，第三面「言法出離者。謂真如之法。出於二障離於和合故。云出離。前明在纏性淨不空如來藏」，第四面「即彼本覺出障之時。隨照物機示現萬化。與彼眾生作外緣熏力」。前二在纏、後二出障之判，因此而明。
釋同相時他說：「染淨二法同以真如為體。真如以此二法為相。故云同性相。種種瓦器譬染淨法也。皆同塵性者。器以塵為性也。」
至於「迷人依方」那個譬，他只寫了四個字：「喻合可知。」——譬與所合一望即明，不必再釋。一位注家肯在該停的地方停下，也是一種分寸。
元曉《起信論疏》於本段不重錄論文，是隨科而釋；兩本此段亦無相違之判可並錄。
而論自己那句「水非動性」還立在那裡——它不需要注家，也不需要階位。
The preceding unit stopped after speaking of “the meaning of awakening”; “the meaning of non-awakening” was only named. This passage opens both sides.
Its order deserves notice. First it says what awakening shows while amid defilement — the mark of purified wisdom and the mark of inconceivable activity. Next it says what the substance of awakening itself is like — four mirrors. Only then does it turn to non-awakening, tracing how delusion grows through three marks and six, before finally placing awakening and non-awakening together to show their sameness and difference.
Awakening comes first, delusion afterward. This order is characteristic of the treatise: it does not begin by reducing people to a collection of problems and only then propose a solution.
Two Marks Arise as Original Awakening Follows Defilement
“As original awakening follows defilement, it gives rise distinctly to two marks, which are not separate from original awakening.”
Original awakening itself does not move. Amid defilement, however, it shows two modes — neither of them something established apart from it.
First, the mark of purified wisdom. Through “perfuming by the power of the Dharma, practice in accord with reality, and the fulfillment of skillful means,” the mark of conjoined consciousness is broken and the mark of continuing mind extinguished; the dharma-body is disclosed and wisdom becomes pure.
This one line compresses an entire path: the Dharma perfumes from without → one practices in accord with reality → skillful means are fulfilled → the marks of conjunction and continuity fall away → the dharma-body appears → wisdom is purified.
What is broken is repeatedly called a mark: the mark of conjoined consciousness, the mark of continuing mind. Mind and consciousness are not destroyed; the configuration that binds them is released.
Second, the mark of inconceivable activity. In dependence upon purified wisdom it “makes every surpassingly subtle object-realm”; its immeasurable qualities are never interrupted, and it “naturally corresponds to the capacities of sentient beings,” manifesting so that they obtain benefit.
Purified wisdom immediately becomes response. Its natural correspondence means that the response is not contrived. Wisdom does not become pure merely to rest in itself.
Water and Wind — The Treatise’s Central Simile
Beneath the mark of purified wisdom, the author raises a difficulty: all marks of mind and consciousness are ignorance, yet ignorance is not apart from the nature of awakening. Can it be destroyed, or not?
The answer is a simile:
“It is like the waters of a great sea stirred into waves by the wind. The marks of water and wind do not separate from each other, yet water is not of a nature to move. If the wind stops, the mark of movement ceases, while the nature of wetness is not destroyed.”
When wind raises waves on the sea, no portion can be pointed out as water alone and another as wind alone. Their marks do not separate. Yet movement does not belong to the nature of water. When the wind stops, movement ends without wetness losing anything.
The treatise applies the image to mind. The mind of sentient beings, pure in its own nature, is stirred by the wind of ignorance. Mind and ignorance have no physical form and do not separate, but mind is not of a nature to move. When ignorance ceases, continuity ceases; the nature of wisdom remains intact.
The simile has three layers:
- A wave is not another substance. One need not remove waves first and then search for water; the wave is water.
- Water is not movement. Mind moves, but movement is not mind’s nature; it belongs to the wind.
- When wind ceases, wetness loses nothing. Ignorance can end without some other part being destroyed along with it.
To entrust oneself to this judgment changes the posture of practice. It is no longer war against oneself, but letting the wind come to rest while knowing that throughout the waiting the water has never gone anywhere.
Four Mirrors — What the Substance of Awakening Is Like
“The substance and marks of awakening have four great meanings, equal to empty space and like a pure mirror.”
The author turns a mirror through four aspects. They are not four objects but four meanings of a single mirror, deepening from surface to depth and from self to others.
First, the mirror of the really-empty. It is “far removed from every mark of mind and its object-realm, with no dharma that can appear within it.”
An ancient reading makes the emptiness exact: deluded dharmas have never existed within suchness; “it is not that they existed before and afterward became nonexistent.” Nothing was first present and later emptied out. This first face removes the assumption that an image has ever lodged in the mirror.
Second, the mirror of perfuming as cause. This is the really-not-empty: “every worldly object-realm appears within it, neither going out nor entering, neither lost nor destroyed, ever-abiding in the one mind.”
The first mirror says nothing appears; the second says everything appears. There is no conflict. What is empty is deluded defilement; what appears is the real nature of all dharmas. The key lies in “neither going out nor entering, neither lost nor destroyed”: when an image arrives the mirror gains nothing, and when it departs the mirror loses nothing.
This mirror is also complete in the undefiled and perfumes sentient beings. One reading divides its causality in two: it acts as the cause of manifested dharmas and as the cause of inner perfuming. The mirror is not merely looked at; it is already exerting its influence.
Third, the mirror of the dharma’s coming forth. The really-not-empty dharma “comes forth from the hindrance of the afflictions and the hindrance to knowing, leaves the mark of conjunction, and is perfectly pure and luminous.”
The first two mirrors described it while bound. Here it has come forth from the hindrances. An ancient reading names the contrast: before was the naturally pure, not-empty Tathāgata-womb while bound; here the dharma of suchness has emerged from the two hindrances and left conjunction. The mirror is the same; the covering is gone.
Fourth, the mirror of perfuming as condition. In dependence upon that coming forth, it “universally illuminates the minds of sentient beings, causes them to cultivate wholesome roots, and manifests in accordance with their thoughts.”
Once the covering is gone, illumination reaches outward. One reading says that when original awakening comes forth from the hindrances, it “illuminates beings in accordance with their capacities and manifests myriad transformations,” becoming an external perfuming condition for them.
The four can now be read as one movement: empty — nothing lodged; not-empty — all appears without movement; coming forth — hindrances removed; perfuming as condition — others illuminated. This is why the later account of practice can speak of a power of external conditions: that condition is the fourth face of the mirror.
Non-Awakening — Delusion Depends upon Awakening
“The meaning of non-awakening is that one does not know in accord with reality that the dharma of suchness is only one, and so a mind of non-awakening arises and has its thoughts.”
The definition turns on one. In the preceding unit, that one was not a number but equality without duality. Not knowing its nonduality is non-awakening.
The treatise immediately adds that “thought has no mark of its own and is not apart from original awakening.” Then comes a second simile: “It is like a lost traveler, who is lost only in dependence upon direction; apart from direction, there would be no being lost.”
A traveler becomes lost by misreading direction — taking east for west. If no direction existed, being lost would have no meaning. So too, sentient beings are “deluded in dependence upon awakening; apart from the nature of awakening there would be no non-awakening.”
Delusion is not awakening’s opposite. It is awakening misread. One is not standing at an ignorance-end and required to cross to an awakening-end. One has always stood upon awakening and mistaken the directions.
The treatise carries this relational language through: “apart from the mind of non-awakening, there would be no mark of true awakening in itself that could be spoken of.” Even the name true awakening is established only over against non-awakening.
How Delusion Grows, Layer by Layer
The passage next disassembles the growth of delusion into three marks and then six.
First come three marks arising in dependence upon non-awakening:
- The mark of ignorance-as-activity — in dependence upon non-awakening, mind moves, and this is called activity. Here activity is not yet morally good or evil; it is movement itself. “If awakened, it does not move. Once it moves, there is suffering, for effect is not separate from cause.”
- The mark of the seeing — in dependence upon movement there is the capacity to see; without movement, no seeing.
- The mark of the object-realm — in dependence upon the seeing, an object-realm falsely appears; apart from seeing, no object-realm.
In three steps, a world is established: movement first, then a seer, then something seen. At every step the treatise states the reverse as well — awakening does not move; without movement there is no seeing; apart from seeing there is no object-realm. Read backward, the chain is already a road of return.
Then, with the object-realm as condition, six further marks arise:
- The mark of discrimination — in dependence upon the object-realm, mind divides what it loves from what it does not.
- The mark of continuity — in dependence upon discrimination, suffering and pleasure arise, and corresponding thoughts continue without interruption.
- The mark of grasping — continuity holds suffering and pleasure in place; mind attaches.
- The mark of reckoning names and words — deluded grasping assigns provisional names and words.
- The mark of giving rise to karma — following the names and grasping them, one acts.
- The mark of the suffering bound by karma — one receives the effect of karma and has no mastery.
The nine links form a concrete chain: movement → seeing → object-realm → love and dislike → uninterrupted suffering and pleasure → grasping → naming → karma → bound suffering.
Every link can be recognized in experience. The chain is not given to induce blame but to show that each link depends upon a condition. If the preceding link does not stand, the next cannot arise. Hence the closing judgment: ignorance gives rise to every defiled dharma because every defiled dharma is a mark of non-awakening.
Sameness and Difference — Two Directions of One Simile
At the end, awakening and non-awakening are placed together and viewed through sameness and difference.
The mark of sameness is like “the many kinds of earthen vessels, all alike in having the nature and mark of fine dust.” Vessels vary endlessly in shape, but fine dust is their common material. In the same way, the many undefiled and ignorance-born illusory workings alike possess the nature and mark of suchness. An ancient reading says it directly: defilement and purity alike take suchness as substance, while suchness takes those two dharmas as its marks.
From this angle, the treatise cites scripture to say that all sentient beings originally and ever abide in nirvāṇa, and that awakening is not something that can be cultivated or made: ultimately nothing is attained.
What, then, of visible form-marks? They are the work of illusions following defilement, not the nonempty nature of wisdom’s form, for the mark of wisdom has nothing visible in it.
The mark of difference turns the same image around: the many earthen vessels are also each distinct. The undefiled and ignorance-born illusions following defilement differ as well.
The two marks must be read together. Sameness alone can be mistaken to mean that practice and non-practice are equivalent; difference alone can make ordinary and holy seem made of separate substances. At the root there is no higher or lower; in the marks there are real distinctions.
For the person reading now, the image that remains is the sea: water moves; wetness does not. There is no need for panic amid movement, because wetness has never been damaged.
Carrying Forward — How the Commentators Read This Passage
The foregoing is the sense of the passage itself. What follows lets the commentators’ eyes shine on it from the side — a commentary is not the treatise, only the same matter seen from another position.
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle takes up the passage phrase by phrase. He draws out the progression of the four mirrors. In the first, deluded dharmas have never existed within suchness; they did not first exist and later become absent. In the second, perfuming as cause bears two senses: causing manifested dharmas and causing inner perfuming. In the third, the dharma of suchness comes forth from the two hindrances and leaves conjunction, whereas before it was the naturally pure, not-empty Tathāgata-womb while bound. In the fourth, original awakening, once beyond the hindrances, illuminates beings according to their capacities and becomes an external perfuming condition for them. From these four explanations the division between the first two while bound and the latter two beyond the hindrances becomes clear.
On the mark of sameness he says that defilement and purity alike take suchness as substance, while suchness takes them as its marks; the many earthen vessels figure defiled and pure dharmas, all sharing the nature of dust.
For the lost traveler depending upon direction, he writes only: “the simile and its application may be understood.” The relation is visible at once and needs no further gloss. A commentator’s willingness to stop where nothing more is needed is a measure of its own.
Wonhyo’s Commentary on the Awakening of Faith follows the doctrinal outline here and does not repeat the passage word for word; the two works offer no opposed judgment at this point to set in parallel.
And the treatise’s own words, “water is not of a nature to move,” remain where they stood. They need neither a commentator nor a stage.
考據Apparatus
一、科判定位
本單元為全論十六單元之第六，範圍〔T32 0576c05–0577b02〕，八百七十四字。承前單元「覺義」之標，此處續說：本覺隨染二相・覺體四鏡・不覺義・不覺三相與六相・覺與不覺之同異。碑界二端皆論文自身之「復次」。
法藏《大乘起信論義記》於此段逐句牒釋，本單元所涉之牒句凡七處，其首為「云何為二一者智淨相二者不思議業」〔T44n1846 0259c19〕。
二、異譯對勘
實叉難陀本於此段之對應文，其分相之名與本段不盡同形；本段之名不得逕搜彼本。二本此段之逐段對勘未備，誌之。
三、經論宗依
論文於同相段自引經證：「是故修多羅中依於此真如義故，說一切眾生本來常住入於涅槃」〔0577a25〕——所引之經論文未標，誌不判，不代為繫某經。
四、本段釋要
四鏡之逐條（《義記》逐句牒釋）：
- 如實空鏡——「初內真如中妄法本無。非先有後無。故云如實空。」〔T44n1846 0261a18〕又釋其「遠離」云：「倒心妄境本不相應。故云遠離」
- 因熏習鏡——「第二因熏中釋內有二因義。初能作現法之因。二作內熏之因。」〔T44n1846 0261b09〕
- 法出離鏡——「言法出離者。謂真如之法。出於二障離於和合故。云出離。前明在纏性淨不空如來藏。」〔T44n1846 0261c14〕
- 緣熏習鏡——「謂即彼本覺出障之時。隨照物機示現萬化。與彼眾生作外緣熏力。」〔T44n1846 0261c26〕
四鏡之次第由此顯然：前二在纏（空／不空），後二出障（出離／熏他）；一鏡不動而四義次第轉深。
同相之譬——《義記》：「初言同相者。染淨二法同以真如為體。真如以此二法為相。故云同性相。種種瓦器譬染淨法也。皆同塵性者。器以塵為性也。」〔T44n1846 0263c16〕
迷人依方之喻——《義記》於此處但云「喻合可知」〔T44n1846 0262a24〕，不另設釋。誠實記之。
五、諸家異釋（分欄並錄）
| 鏡 | 逐字 | 錨 |
|---|---|---|
| 法藏《義記》（唐·釋四鏡之首） | 「初內真如中妄法本無。非先有後無。故云如實空。」 | 〔T44n1846 0261a18〕 |
| 法藏《義記》（唐·釋同相） | 「染淨二法同以真如為體。真如以此二法為相。」 | 〔T44n1846 0263c16〕 |
元曉《疏》為科釋體，本段不重錄論文；本段無二家相違之判可並錄——已查 T44n1846、T44n1844 兩本。
六、術語
- 智淨相・不思議業相〔0576c05〕：本覺隨染所生之二相，本論各一見。
- 覺體四鏡〔0576c20〕：如實空鏡・因熏習鏡・法出離鏡・緣熏習鏡。「四鏡」一詞論文無（論作「有四種大義，與虛空等，猶如淨鏡」），為後人之綜稱；讀者面用之不得加「」。
- 無明業相・能見相・境界相〔0577a08〕：不覺三相。「三細」一詞論文無，同上。
- 智相・相續相・執取相・計名字相・起業相・業繫苦相〔0577a13〕：依境界緣所生六相。「六麁」一詞論文無，同上。
- 煩惱礙・智礙〔0576c28〕：本論首見於法出離鏡條，其釋在下一單元。
- 同相・異相〔0577a22〕。
七、譬喻·修辭
本單元用譬三處，皆論文自有：
- 大海水與風〔0576c10〕：「如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。」——喻心與無明：動相可滅，濕性（智性）不壞。此為全論最著名之譬。
- 迷人依方〔0577a04〕：「猶如迷人依方故迷，若離於方則無有迷。」——喻依覺故迷；離覺則無不覺。
- 瓦器與微塵〔0577a23〕：同相以「皆同微塵性相」喻，異相以「各各不同」喻——同一譬正反兩用。
不為本段另造譬喻。
八、徵引承衍
- 論內之前後相繫：本段「煩惱礙、智礙」二名此處只出其名，其釋在下一單元〔0577c24 前後〕；三相六相之「相續相」與下一單元五意之「相續識」名近而位異，不得互代。
- 本叢書之內：大海與風之喻，與《楞伽》帙之『藏識海浪』一系語脈相近而各出其書；二處各繫其書，不相混計。
九、校本定位
本單元域〔0576c05–0577b02〕之異讀十處，並錄不判：
| 錨 | 大正作 | 他本作 |
|---|---|---|
| 〔0576c07〕 | 熏習 | 勳習 |
| 〔0576c13〕 | 故 | 〔－〕 |
| 〔0576c18〕 | 見 | 現 |
| 〔0576c20〕 | 者 | 智・智 |
| 〔0577a09〕 | 則 | 即 |
| 〔0577a10〕 | 動 | 心動 |
| 〔0577a23〕 | 同 | 言同 |
| 〔0577a25〕 | 真如 | 〔－〕 |
| 〔0577a26〕 | 故 | 〔－〕 |
| 〔0577b01〕 | 異 | 言異 |
〔0576c18〕「見」與「現」一處，於「所謂能現一切境界」一系之語頗有關涉；並錄不判。
本單元域內：缺字標記 0、私用區字 0、夾註 0。
I. Doctrinal-Outline Placement
This unit is the sixth of the sixteen units of the whole treatise, its range 〔T32 0576c05–0577b02〕, eight hundred and seventy-four characters. Continuing from the preceding unit’s initial statement of “the meaning of awakening,” it gives the two marks of original awakening following defilement, the four mirrors of the substance of awakening, the meaning of non-awakening, the three and six marks of non-awakening, and the sameness and difference of awakening and non-awakening. Both boundaries are marked by the treatise’s own 「復次」—“further.”
Fazang’s Record of the Meaning of the Awakening of Faith in the Great Vehicle takes up this passage phrase by phrase. Seven lemmas in the unit are involved; the first is 「云何為二一者智淨相二者不思議業」—“Which are the two? First, the mark of purified wisdom; second, inconceivable activity” 〔T44n1846 0259c19〕.
II. Cross-Recension Collation
In the corresponding passage of Śikṣānanda’s recension, the names assigned to the several marks do not all have the same form as those in the present passage; the names in this passage may therefore not simply be searched for in that recension. A passage-by-passage collation of the two recensions has not been prepared for this unit; this is recorded.
III. Scriptural and Treatise Basis
In the section on the mark of sameness, the treatise itself cites scripture as witness: 「是故修多羅中依於此真如義故，說一切眾生本來常住入於涅槃」—“Therefore the scriptures, in dependence upon this meaning of suchness, say that all sentient beings originally and ever abide in nirvāṇa” 〔0577a25〕. The treatise does not identify the scripture cited. It is recorded without adjudication and is not assigned to a particular scripture here.
IV. Exegesis of the Passage (the word-by-word mirror, phrase by phrase)
The four mirrors, one by one (taken up phrase by phrase in the Record of the Meaning):
- The mirror of the really-empty — 「初內真如中妄法本無。非先有後無。故云如實空。」—“First, within suchness, deluded dharmas have never existed. It is not that they existed before and afterward became nonexistent; hence it is called the really-empty” 〔T44n1846 0261a18〕. On “far removed,” it further says: 「倒心妄境本不相應。故云遠離」—“the inverted mind and the deluded object-realm have never corresponded; hence it says ‘far removed.’”
- The mirror of perfuming as cause — 「第二因熏中釋內有二因義。初能作現法之因。二作內熏之因。」—“Second, in explaining perfuming as cause, there are two causal meanings within it: first, it can act as the cause of manifested dharmas; second, it acts as the cause of inner perfuming” 〔T44n1846 0261b09〕.
- The mirror of the dharma’s coming forth — 「言法出離者。謂真如之法。出於二障離於和合故。云出離。前明在纏性淨不空如來藏。」—“What is called the dharma’s coming forth means that the dharma of suchness comes forth from the two hindrances and leaves conjunction; hence it is called coming forth. The preceding passage disclosed the naturally pure, not-empty Tathāgata-womb while it was bound” 〔T44n1846 0261c14〕.
- The mirror of perfuming as condition — 「謂即彼本覺出障之時。隨照物機示現萬化。與彼眾生作外緣熏力。」—“When that very original awakening comes forth from the hindrances, it illuminates beings in accordance with their capacities and manifests myriad transformations, becoming for those sentient beings the perfuming power of an external condition” 〔T44n1846 0261c26〕.
The sequence of the four mirrors is thereby plain: the first two are while bound (empty / not-empty), the latter two after coming forth from the hindrances (coming forth / perfuming others). One mirror does not move, while its four meanings unfold in a deepening sequence.
The simile for the mark of sameness — the Record of the Meaning: 「初言同相者。染淨二法同以真如為體。真如以此二法為相。故云同性相。種種瓦器譬染淨法也。皆同塵性者。器以塵為性也。」—“First, as for the mark of sameness: the two dharmas, defilement and purity, alike take suchness as their substance, while suchness takes these two dharmas as its marks; hence it speaks of the same nature and mark. The many earthen vessels figure the defiled and pure dharmas. That they are all alike in the nature of dust means that the vessels take dust as their nature” 〔T44n1846 0263c16〕.
The simile of a lost traveler depending upon direction — here the Record of the Meaning says only 「喻合可知」—“the simile and its application may be understood” 〔T44n1846 0262a24〕 and gives no further explanation. This is recorded as it stands.
V. Divergent Readings of the Commentators (recorded side by side, without adjudication)
| Mirror | Word for word | Anchor |
|---|---|---|
| Fazang, Record of the Meaning (Tang; on the first of the four mirrors) | 「初內真如中妄法本無。非先有後無。故云如實空。」—“Within suchness, deluded dharmas have never existed. It is not that they existed before and afterward became nonexistent; hence it is called the really-empty.” | 〔T44n1846 0261a18〕 |
| Fazang, Record of the Meaning (Tang; on the mark of sameness) | 「染淨二法同以真如為體。真如以此二法為相。」—“The two dharmas, defilement and purity, alike take suchness as their substance, while suchness takes these two dharmas as its marks.” | 〔T44n1846 0263c16〕 |
Wonhyo’s Commentary follows a doctrinal-outline form and does not repeat the text of the treatise in this passage. No opposed judgments by the two commentators are present here for parallel recording — T44n1846 and T44n1844 were both checked.
VI. Terms (first occurrences in this passage)
- 智淨相・不思議業相 — the mark of purified wisdom · the mark of inconceivable activity 〔0576c05〕: the two marks arising as original awakening follows defilement; each occurs once in the treatise.
- 覺體四鏡 — the four mirrors of the substance of awakening 〔0576c20〕: the mirror of the really-empty, the mirror of perfuming as cause, the mirror of the dharma’s coming forth, and the mirror of perfuming as condition. The expression 「四鏡」 does not occur in the treatise (the treatise says 「有四種大義，與虛空等，猶如淨鏡」—“there are four great meanings, equal to empty space and like a pure mirror”). It is a later collective designation and is not placed in quotation marks in the reader-facing layers.
- 無明業相・能見相・境界相 — the mark of ignorance-as-activity · the mark of the seeing · the mark of the object-realm 〔0577a08〕: the three marks of non-awakening. The expression 「三細」—the three subtle marks does not occur in the treatise.
- 智相・相續相・執取相・計名字相・起業相・業繫苦相 — the mark of discrimination · the mark of continuity · the mark of grasping · the mark of reckoning names and words · the mark of giving rise to karma · the mark of the suffering bound by karma 〔0577a13〕: the six marks arising with the object-realm as condition. The expression 「六麁」—the six coarse marks does not occur in the treatise.
- 煩惱礙・智礙 — the hindrance of the afflictions · the hindrance to knowing 〔0576c28〕: their first occurrence in the treatise, in the account of the mirror of the dharma’s coming forth; they are explained in the next unit.
- 同相・異相 — the mark of sameness · the mark of difference 〔0577a22〕.
VII. Simile and Rhetoric
This unit uses three similes, all belonging to the treatise itself:
- The waters of the great sea and the wind 〔0576c10〕: 「如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。」—“It is like the waters of a great sea stirred into waves by the wind. The marks of water and wind do not separate from each other, yet water is not of a nature to move. If the wind stops, the mark of movement ceases, while the nature of wetness is not destroyed.” This figures mind and ignorance: the mark of movement can cease, while wetness — the nature of wisdom — is not destroyed. It is the best-known simile in the whole treatise.
- A lost traveler depending upon direction 〔0577a04〕: 「猶如迷人依方故迷，若離於方則無有迷。」—“It is like a lost traveler, who is lost only in dependence upon direction; apart from direction, there would be no being lost.” This figures delusion as depending upon awakening; apart from awakening, there is no non-awakening.
- Earthen vessels and fine dust 〔0577a23〕: for the mark of sameness, all are 「皆同微塵性相」—“alike in having the nature and mark of fine dust”; for the mark of difference, they are 「各各不同」—“each distinct from the others.” The same simile is used in opposite directions.
No further simile is manufactured for the passage.
VIII. Citation and Carrying Forward
- Connections before and after within the treatise: the two names 「煩惱礙、智礙」—“the hindrance of the afflictions and the hindrance to knowing” only appear here; their explanation comes in the next unit, around 〔0577c24 前後〕. The 「相續相」—“mark of continuity” among the six marks and the 「相續識」—“continuing consciousness” among the five mentations in the next unit have similar names but different positions; they may not be substituted for one another.
- Within this series: the simile of the sea and wind belongs to a stream of language close to the image of 『藏識海浪』—waves on the sea of store consciousness in the Laṅkāvatāra edition, while each occurs in its own book. Each remains attached to its own book, and their counts are not pooled.
IX. Text-critical Placement
Ten variant readings fall within this unit’s range 〔0576c05–0577b02〕. They are recorded side by side without adjudication:
| Anchor | Taishō text | Other witness |
|---|---|---|
| 〔0576c07〕 | 熏習 | 勳習 |
| 〔0576c13〕 | 故 | 〔－〕 |
| 〔0576c18〕 | 見 | 現 |
| 〔0576c20〕 | 者 | 智・智 |
| 〔0577a09〕 | 則 | 即 |
| 〔0577a10〕 | 動 | 心動 |
| 〔0577a23〕 | 同 | 言同 |
| 〔0577a25〕 | 真如 | 〔－〕 |
| 〔0577a26〕 | 故 | 〔－〕 |
| 〔0577b01〕 | 異 | 言異 |
The 「見」／「現」 reading at 〔0576c18〕 bears closely on the wording in the family of phrases 「所謂能現一切境界」—“what is called the capacity to manifest every object-realm.” It is recorded without adjudication.
Within the range of this unit: lacuna markers 0, private-use-area characters 0, interlinear notes 0.