No. 243-A大方廣圓覺經疏序
唐．江西道觀察使、洪州刺史兼
御史大夫裴休述
Account of Imperial Censor Pei Xiu
夫血氣之屬，必在知，凡有知者，必同體。所謂真淨明妙，虗徹靈通，卓然而獨存者也。是眾生之本源，故曰心地。是諸佛之所得，故曰菩提。交徹融攝，故曰法界。寂靜常樂，故曰涅槃。不濁不漏，故曰清淨。不妄不變，故曰真如。離過絕非，故曰佛性。護善遮惡，故曰總持。隱覆含攝，故曰如來藏。超越玄閟，故曰密嚴國。統眾德而大備，爍羣昏而獨照，故曰圓覺，其實皆一心也。背之則凡，順之則聖，迷之則生死始，悟之則輪迴息，親而求之，則止觀定慧，推而廣之，則六度萬行。引而為智，然後為正智，依而為因，然後為正因，其實皆一法也。終日圓覺，而未嘗圓覺者凡夫也，欲證圓覺而未極圓覺者菩薩也，具足圓覺而住持圓覺者如來也。離圓覺無六道，捨圓覺無三乘，非圓覺無如來，泯圓覺無真法，其實皆一道也。三世諸佛之所證，蓋證此也。如來為一大事出現，蓋為此也。三藏十二部一切脩多羅，蓋詮此也。然如來垂教，指法有顯密，立義有廣略，乘時有前後，當機有深淺，非上根圓智，其孰能大通之，故如來於光明藏，與十二大士，密說而顯演，潛通而廣被，以印定其法，為一切經之宗也。
All beings endowed with blood and breath necessarily possess consciousness; all that possess consciousness must share the same essence. This is what is called true purity, luminous wonder, empty yet penetrating, numinous and pervasive, standing alone and uniquely abiding. It is the source of all sentient beings, thus called the mind-ground. It is what all Buddhas attain, thus called Bodhi. Interpenetrating and mutually embracing, thus called the Dharma-realm. Quiescent, eternal, and blissful, thus called Nirvāṇa. Undefiled and untainted, thus called purity. Unerring and unchanging, thus called Suchness. Free from faults and beyond all negations, thus called Buddha-nature. Protecting goodness and obstructing evil, thus called the Dhāraṇī. Concealed and all-encompassing, thus called the Tathāgata-garbha. Transcendent, mysterious, and profound, thus called the Secret Adorned Land. Unifying all virtues and perfectly complete, illuminating the multitude of darknesses and shining alone, thus called Perfect Enlightenment. In reality, all are but the One Mind.
Turning away from it makes one an ordinary being; aligning with it makes one a sage. Deluded about it, the cycle of birth and death begins; awakened to it, the wheel of saṃsāra ceases. Approaching it and seeking it, there is śamatha and vipaśyanā, concentration and wisdom. Extending and broadening it, there are the six pāramitās and the myriad practices. Drawing upon it as wisdom, it becomes right wisdom; relying upon it as cause, it becomes right cause. In reality, all are but the One Dharma.
Throughout the day abiding in Perfect Enlightenment yet never realizing Perfect Enlightenment—this is the ordinary person. Desiring to realize Perfect Enlightenment yet not fully attaining Perfect Enlightenment—this is the bodhisattva. Fully endowed with Perfect Enlightenment and abiding in and upholding Perfect Enlightenment—this is the Tathāgata. Apart from Perfect Enlightenment, there are no six paths; abandoning Perfect Enlightenment, there are no three vehicles; without Perfect Enlightenment, there is no Tathāgata; extinguishing Perfect Enlightenment, there is no true Dharma. In reality, all are but the One Path.
What the Buddhas of the three times realize is precisely this. The reason the Tathāgata appears in the world for the one great matter is precisely for this. All the sūtras of the three baskets and twelve divisions expound precisely this.
Yet when the Tathāgata bestows his teaching, the pointing to the Dharma may be explicit or implicit; the establishment of meaning may be extensive or concise; the timing may be earlier or later; the capacity of the recipients may be deep or shallow. If not for those of superior faculties and perfect wisdom, who could fully comprehend it? Therefore, the Tathāgata, within the Treasury of Light, together with the twelve great beings, taught secretly yet expressed openly, communicated profoundly yet spread widely, thereby sealing and establishing this Dharma as the essence of all scriptures.
圭峰禪師，得法於荷澤嫡孫南印上足道圓和尚，一日隨眾僧齋于州民任灌家，居下位，以次受經，遇圓覺了義，卷未終軸，感悟流涕，歸以所悟，告其師，師撫之曰，汝當大弘圓頓之教，此經諸佛授汝耳。禪師既佩南宗密印，受圓覺懸記，於是閱大藏經律，通《唯識》、《起信》等論，然後頓轡於華嚴法界，宴坐於圓覺妙場，究一雨之所霑，窮五教之殊致，乃為之疏解，凡《大疏》三卷，《大鈔》十三卷，《略疏》兩卷，《小鈔》六卷，《道場修證義》一十八卷，竝行於世，其敘教也，圓其見法也，徹其釋義也，端如析薪其入觀也，明若秉燭其辭也，極於理而已，不虗騁其文也，扶於教而已，不苟飾。不以其所長病人，故無排斥之說。不以其未至蓋人，故無胸臆之論。蕩蕩然，實十二部經之眼目，三十五祖之骨髓，生靈之大本，三世之達道，後世雖有作者，不能過矣。其四依之一乎，或淨土之親聞乎，何盡其義味如此也。或曰道無形，視者莫能覩，道無方，行者莫能至，況文字乎，在性之而已，豈區區數萬言而可詮之哉。對曰，噫，是不足以語道也。前不云乎，統眾德而大備，爍羣昏而獨照者圓覺也，蓋圓覺能出一切法，一切法未嘗離圓覺。今夫經、律、論三藏之文，傳于中國者，五千餘卷，其所詮者何也，戒定慧而已，修戒定慧而求者何也，圓覺而已，圓覺一法也，張萬行而求之者何，眾生之根器異也。然則大藏，皆圓覺之經，此疏乃大藏之疏也。羅五千軸之文，而以數卷之疏通之，豈不至簡哉，何言其繁也，及其斷言語之道，息思想之心，忘能所，滅影像，然後為得也，固不在詮表耳。嗚呼，生靈之所以往來者六道也，鬼神沈幽愁之苦，鳥獸懷獝狘之悲，修羅方瞋，諸天正樂，可以整心慮，趣菩提，唯人道為能耳。人而不為，吾未如之何也已矣，休常遊禪師之閫域，受禪師之顯訣，無以自効，輒直讚其法，而普告大眾耳，其他備乎本序云。
Master Guifeng received the Dharma from the Venerable Daoyuan, a direct descendant of Heze and an eminent disciple of Nanyin. One day, while attending a communal meal offered by a layman named Ren Guan, he sat in a lower seat and received scriptures in turn. When he encountered the *Perfect Enlightenment Sutra*, before he had even finished the scroll, he was moved to tears of awakening. Returning, he reported his realization to his teacher. The teacher patted him and said, "You shall greatly propagate the perfect and sudden teaching. This sutra has been entrusted to you by all Buddhas."
Having received the Southern School's secret seal and the prediction concerning the *Perfect Enlightenment*, the Master then studied the entire canon of sutras and vinaya, mastered treatises such as the *Vijñaptimātratā* and the *Awakening of Faith*, afterward halting his course within the Dharma-realm of the *Flower Garland Sutra* and sitting peacefully in the wondrous arena of Perfect Enlightenment. He thoroughly investigated the moisture bestowed by the one rain and exhaustively traced the distinct approaches of the five teachings. Consequently, he composed commentaries and subcommentaries: the *Great Commentary* in three fascicles, the *Great Notes* in thirteen fascicles, the *Abridged Commentary* in two fascicles, the *Small Notes* in six fascicles, and the *Meaning of Cultivation and Realization in the Practice Site* in eighteen fascicles, all circulating in the world.
In his exposition of the teaching, his view is perfect. In his analysis of the Dharma, his penetration is thorough. In his explanation of the meaning, his approach is straightforward, like splitting firewood. In his entry into contemplation, his clarity is like holding a torch. His language reaches the ultimate principle and does not idly parade literary flair. It supports the teaching and does not carelessly adorn it. He does not fault others with his own strengths; therefore, there are no words of rejection. He does not obscure others with what he himself has not attained; therefore, there are no opinions born of personal bias. Vast and expansive, it is truly the eye of the twelve divisions of scriptures, the marrow of the thirty-five patriarchs, the great foundation of sentient beings, and the universal path of the three times. Even if there are composers in later ages, they cannot surpass it. Is he not one of the Four Reliances? Or perhaps he personally heard it in the Pure Land? How else could he exhaust its meaning and flavor so completely?
Some may say: The Way is formless; those who look cannot see it. The Way is without fixed direction; those who travel cannot reach it. How much more so with written words? It lies in realizing one's nature. How could it possibly be encapsulated by a mere several tens of thousands of words?
I reply: Alas! Such a one is not fit to discuss the Way. Was it not stated earlier: "That which unifies all virtues in great completeness and shines alone, dispelling the darkness of the multitude, is Perfect Enlightenment." Indeed, Perfect Enlightenment can give rise to all dharmas, and all dharmas have never been apart from Perfect Enlightenment. Now, the texts of the three collections of scriptures—sutras, vinaya, and treatises—transmitted to China amount to over five thousand fascicles. What do they elucidate? Nothing but precepts, concentration, and wisdom. And what is sought through cultivating precepts, concentration, and wisdom? Nothing but Perfect Enlightenment. Perfect Enlightenment is the one Dharma. Why are the ten thousand practices spread out to seek it? Because the faculties of sentient beings differ. Thus, the entire Great Canon is the sutra of Perfect Enlightenment, and this commentary is the commentary on the Great Canon. To gather the texts of five thousand scrolls and elucidate them with several fascicles of commentary—is this not supremely concise? Why speak of it as verbose? As for severing the path of language, ceasing the mind of thought, forgetting subject and object, and extinguishing mental images—only then is attainment realized. This certainly does not lie in verbal explanation.
Alas! That through which sentient beings come and go is the six destinies. Ghosts and spirits sink in the suffering of gloom and sorrow; birds and beasts harbor the grief of terror and alarm. Asuras are full of wrath; the gods are immersed in pleasure. Only the human path is capable of rectifying the mind, directing thought, and proceeding toward bodhi. If humans do not practice it, I know not what can be done with them.
I, Xiu, have often roamed within the Master's domain and received the Master's clear instructions. Having no means to repay this myself, I simply directly praise his Dharma and universally announce it to the great assembly. Other details are provided in the original preface.
緣起大義，深廣若斯，欲辨輪迴，理須究了。
The profound and vast significance of dependent origination, if one seeks to discern the cycle of rebirth, its principle must be thoroughly investigated and understood.
上來總釋義竟。
The general explanation of the meaning is now complete.
次別釋文，文中四：一指愛為本；二欲助成因；三展轉更依；四起諸業報。
The text is divided into four sections: first, identifying craving as the fundamental root; second, desire as the aiding cause; third, the mutual dependence in succession; fourth, the arising of various karmic retributions.
此同唯識，攝十二支，但為惑業苦也。前三皆是惑道，第四即是業苦。然開之別配，文亦相應，至文當指。
This aligns with the doctrine of consciousness-only, encompassing the twelve links, which are merely afflictions, karma, and suffering. The first three are all the path of afflictions, while the fourth is karma and suffering. However, when analyzed separately and matched accordingly, the text remains consistent, and the specific references will be indicated in the relevant passages.
亦可：初一答根本，餘三答種性，其五性文，答菩提問，下當廣辨，今且依前。
Alternatively, the first answer addresses the fundamental, while the remaining three address the nature of beings. The text concerning the five natures answers the question of Bodhi, which will be explained in detail later. For now, we follow the previous explanation.
初中二，初約貪欲以標指。
The second preliminary, initially addressing desire as a point of guidance.
善男子，一切眾生從無始際，由有種種恩愛貪欲，故有輪迴。
Virtuous man, all sentient beings, from beginningless time, have been bound by various affections, attachments, and desires, thus giving rise to the cycle of rebirth.
解曰：愛是愛支。云無始際，當於宿惑，含無明支，或無明已在前章。此唯說愛，貪欲是愛增之相，即當取支。今約貪欲麤相，標指能貪之愛，是輪迴之本也。
Explanation: Affection refers to the branch of craving. Speaking of beginninglessness, it pertains to past delusions, containing the branch of ignorance, or ignorance has already been addressed in the previous chapter. Here only craving is discussed. Greed and desire are the intensified manifestations of craving, corresponding to the branch of grasping. Now, regarding the coarse appearance of greed and desire, it points to the craving that gives rise to greed, which is the root of cyclic existence.
《首楞》云：流愛為種，納想為胎，交遘發生，吸引同業，以是因緣，故有生死。
The Śūraṅgama Sūtra states: Flowing affection becomes the seed, harboring thought becomes the womb; through union and interaction they arise, attracting kindred karma. By this cause and condition, birth and death exist.
又《涅槃》云：「因愛生憂，因憂生怖，若離貪愛，何憂何怖？」
Moreover, the *Nirvana Sutra* states: “From attachment arises sorrow, from sorrow arises fear. If one is free from craving and attachment, what sorrow or fear can there be?”
又《佛名經》云：「有愛則生，愛盡即滅。」
Furthermore, the *Buddha-name Sutra* states: "Where there is craving, there is birth; where craving ceases, there is cessation."
故知生死，貪愛為本，先令斷者，如樹除根等。
Thus it is known that birth and death have craving as their root. To first sever this is like uprooting a tree.
欲者五欲，即色、聲、香、味、觸也。由於五欲，引起愛心，能令眾生不絕。
The five desires are the desires for form, sound, scent, taste, and touch. Through these five desires, attachment arises, causing sentient beings to remain bound in endless cycles.
問：欲應是心，何言色等？
Question: If it is the mind that should be responded to, why speak of form and so forth?
答：《瑜伽》云，欲有二種，一煩惱欲，二事欲。事即五塵，今謂心起合塵，塵即名欲。故下云：「由於欲境，起諸違順。」
The *Yogācārabhūmi-śāstra* states: “Desire is of two kinds: first, the desire that is a defilement, and second, the desire that pertains to objects.” The objects refer to the five sense-fields. Here it is said that when the mind arises and engages with the sense-fields, the sense-fields themselves are called desire. Therefore, the text below states: “Because of the objects of desire, all that is agreeable and disagreeable arises.”
又《無常經》云：「常求諸欲境」等。
Moreover, the Sutra on Impermanence states: "Constantly seeking the realms of desire," and so forth.
言種種者，或天屬之恩，如父母等；或感事之恩，如得惠賷等；或任運生愛，即自身及名利、色味、六親等；或因敬成愛，因恩成愛；或因愛結恩。恩之與愛，應成四句，謂恩非愛等。
Speaking of various kinds, there may be the affection of natural kinship, such as that for parents and the like; or the affection arising from gratitude for favors received, such as for those who bestow benefits and gifts; or the affection that spontaneously arises, namely for oneself and for fame, gain, sensual pleasures, tastes, and the six kinds of relatives; or affection formed through respect, or affection formed through gratitude; or gratitude formed through affection. Gratitude and affection should be considered in four propositions, such as gratitude that is not affection, and so forth.
又所貪之境眾多，故能貪之愛不一。然貪與愛，亦應四句，謂貪非愛等。
Moreover, the objects of craving are manifold, hence the clinging of craving is not uniform. Yet craving and attachment should also be examined through the fourfold analysis: craving is not attachment, and so forth.
若對治揀境，則有順、有乖。若約妄揀心，則皆為過患。
If one applies antidotes to discriminate among objects, there is both accord and conflict. If one discriminates the mind based on delusion, all become faults and afflictions.
又唯就愛，復有其三：
Again, concerning craving alone, there are three kinds:
一惡愛，謂禽荒、色荒及名利等；
One evil affection, that is, the wild indulgence in hunting, lust, and the pursuit of fame and gain.
二善愛，謂貪求報，行施戒等；
The second kind of wholesome attachment is craving for rewards, such as practicing generosity and observing precepts.
三法愛，謂樂著名義及貪聖果，而修行等。
The Three Afflictions of Attachment: delighting in name and form, craving for the fruits of sainthood, and clinging to practices and the like.
故下云：「法愛不存心，漸次可成就，我身本不有，憎愛何由生。」
Therefore it is said: "When attachment to Dharma does not reside in the mind, gradual progress can be achieved. Since my body originally does not exist, how can aversion and affection arise?"
後約受生以結定。
Thereafter, vows are undertaken for future rebirths to establish certainty.
若諸世界，一切種性，卵生、胎生、濕生、化生，皆因婬欲而正性命，當知輪迴，愛為根本。
If all beings in all worlds, whether born from eggs, wombs, moisture, or transformation, have their existence and nature conditioned by desire and lust—know that the cycle of rebirth takes craving as its root.
解曰：卵等四生，則受生差別。故《瑜伽》釋眾生云，思業為因，㲉、胎、濕染為緣，五蘊初起為生。
Explanation: The four types of birth, such as from an egg, represent distinctions in the mode of rebirth. Therefore, the *Yogācārabhūmi-śāstra* explains sentient beings thus: with volitional karma as the cause, and the conditions of being born from an egg, womb, moisture, or transformation, the initial arising of the five aggregates is called birth.
若以四生配六道者：
If we correlate the four modes of birth with the six destinies:
天及地獄化生；
Heaven and hell are manifested through birth;
鬼通胎、化，謂鬼子及地行羅剎是胎，餘皆化生；
Ghosts born from womb and transformation: ghost children and terrestrial rakshasas are born from wombs, while all others are born by transformation.
人、畜各四：
Human and animal, each four.
人具四者，毗舍佉母卵生三十二子，胎即常人，濕則捺女，化則劫初；
One who possesses these four qualities: Venerable Mother Viśākhā, born from an egg, gave birth to thirty-two sons; those born from a womb are ordinary beings; those born from moisture are the Nāga maidens; those born by transformation are the beings at the beginning of the kalpa.
畜具四者，金翅及龍、餘獸皆胎，餘鳥皆卵，然著地飛空，若水若陸，微細蠢動或卵、胎，或濕、化，不可具分品類。
The four categories of creatures are: the garuḍa and nāga are born from eggs, other beasts are born from wombs, and other birds are born from eggs. Whether they dwell on land, fly in the sky, live in water or on land, from the tiniest wriggling beings—whether born from eggs, wombs, moisture, or spontaneous generation—their kinds cannot be fully distinguished or classified.
問：何以卵劣在初，化勝居後？
Question: Why is the egg-born realm inferior and placed first, while the transformation-born realm is superior and placed later?
答：有二釋，
Answer: There are two explanations.
一約境，具緣多者為首，謂卵必具四，胎三濕二，化不兼餘，故居其後；
First, regarding realms, those possessing the most conditions take precedence. For example, egg-born beings necessarily possess all four conditions, womb-born possess three, moisture-born possess two, while transformation-born do not combine with any of the others; therefore, they are placed last.
二約心，從本起末為次，謂無明是卵，即本識三細中，最初業相，能所未分，混沌如卵，既是根本，故首明之，無明發業，蘊在藏識為胎，愛水潤之，方能受生為濕，化生即從無而忽有為化，故此次之。
Second, regarding the mind, the sequence proceeds from the root to the branches. Ignorance is likened to an egg, which corresponds to the initial karma-phase within the three subtle aspects of the fundamental consciousness, where subject and object are not yet differentiated, chaotic like an egg. Since this is the fundamental root, it is first clarified. Ignorance gives rise to karma, which is stored within the storehouse consciousness as a womb. Moistened by the water of craving, it is then able to receive birth as moisture. Transformation birth is the sudden arising from non-existence into existence, thus it follows next.
皆因婬欲正性命者，初受胎時，妬忌父母，父母亦皆生愛，方得受身，即當識等支也，如《俱舍》說。文中婬為躭染愛著，但是情染，總得名婬，縱使化生，亦依業染(《地論》但云業染，即《俱舍》世間品意偈云：「倒心趣欲境，濕化染香處也」)。
All sentient beings come into existence because of lustful desire. At the initial moment of conception, there is aversion toward the parents, while the parents themselves also generate affection, thus enabling the formation of a body. This corresponds to the stage of consciousness and the other aggregates, as explained in the *Abhidharmakośa*. In this text, “lust” refers to indulgence, attachment, and craving—any form of emotional defilement may broadly be called lust. Even beings born through transformation rely on karmic defilement(The *Daśabhūmika-sūtra-śāstra* merely mentions “karmic defilement,” which aligns with the meaning in the “Chapter on the World” of the *Abhidharmakośa*, where a verse states: “With inverted mind they incline toward the object of desire; those born from moisture and transformation are defiled at the place of fragrance.”).
若但約欲界輕重者，《俱舍》云：「六受欲交抱，執手笑視婬。」
Regarding the classification of offenses within the desire realm according to their gravity, the *Abhidharmakośa* states: "The six grades of sensual offenses are: intercourse, embracing, holding hands, laughing together, gazing with desire, and lustful thoughts."
四洲之人，同四王界，餘諸異類，卵濕胎形，心染氣傳，難具分析，受性稟命，莫不由之。既性命由婬，婬復由愛，故云「愛為根本」。
The beings of the four continents, like those in the realm of the Four Heavenly Kings, and all other diverse forms of life—whether born from egg, moisture, or womb—are bound by the defilements of mind and the transmission of vital energy, which are difficult to fully analyze. The endowment of nature and the reception of life all arise from this source. Since life originates from desire, and desire in turn arises from attachment, it is said: "Attachment is the root."
二欲助成因。
The second is the supporting cause of desire.
由有諸欲，助發愛性，是故能令生死相續。
Because the various desires foster the nature of craving, they cause the cycle of birth and death to continue.
解曰：諸欲是境，愛性是心，即愛之種子，由是故下結輪迴。由外塵欲，牽起愛心，亦由愛心，貪著於欲，貪欲故造業，造業故受報，由此生死不斷。故《肇論》云：「眾生所以久流轉者，皆由著欲故也。若欲止於心，則無復生死，潛神玄默，與虗空合其德，是名涅槃。」
三展轉更依。
Threefold successive reliance.
欲因愛生，命因欲有，眾生愛命，還依欲本，愛欲為因，愛命為果。
Desire arises from attachment, life exists because of desire. Beings cling to life, which in turn depends on the root of desire. Attachment and desire are the cause; clinging to life is the fruit.
解曰：此當兩重三世門中，後流轉三世也。彼經云：
Explanation: This pertains to the latter cycle of the three periods within the twofold gate of the three periods. That scripture states:
復有三皆不定，復有錯入邪途，由是激發無明，遂成五性差別。
There are also three kinds that are all indeterminate, and further, there are those who stray onto erroneous paths. Through this, ignorance is stirred up, thus forming the five distinct natures.
發揮者發揚分布，令顯了也。
The practitioner disseminates and propagates it, causing it to be clearly revealed.
然根本無明，但迷真而已，本無差別，由貪欲不同，故熏發之，令成五別。既不了本覺，則唯將二障為本。故依伏斷此二，現深淺也。
The fundamental ignorance is merely delusion regarding the true nature; originally it has no distinctions. However, due to the differences in craving and desire, it is perfumed and stimulated, thereby forming the five distinctions. Since one fails to realize the original enlightenment, one takes only the two hindrances as the basis. Therefore, depending on the subjugation and severance of these two, the depth or shallowness of manifestation arises.
若遇邪師教者，則於我法轉增堅執故，二障轉深。
If one encounters a heterodox teacher and their teachings, then within my Dharma, attachment becomes increasingly solidified, and the two hindrances grow ever deeper.
若遇二乘，則且除我執，對前為淺。
When encountering the Two Vehicles, one first eliminates the attachment to self, which is relatively shallow in comparison.
若遇菩薩及佛，相望深淺可知。
When encountering Bodhisattvas and Buddhas, the depth of their attainment can be discerned through mutual observation.
二別釋差等，文二：一所依二障。
Two distinctions explain the differences in level, in two parts: first, the two hindrances based on their foundation.
云何二障，一者理障，礙正知見；二者事障，續諸生死。
What are the two hindrances? The first is the hindrance of views, which obstructs correct knowledge and insight; the second is the hindrance of afflictions, which perpetuates the cycle of birth and death.
解曰：二門分別：初總釋二障；後別釋理障。
Explanation: Two aspects are distinguished: first, a general explanation of the two hindrances; thereafter, a specific explanation of the hindrance of principle.
初中，此二障者，有體有義，義同唯識。
The two obstacles have both substance and meaning, their meaning being the same as in Consciousness-Only.
煩惱所知，謂事是煩惱，煩惱即障，又能續生死故。理是所知，所知非障是障，障於所知理故。
Afflictions and knowables: Afflictions pertain to phenomena, for they are afflictions themselves, and being afflictions, they constitute obstructions; moreover, they perpetuate the cycle of birth and death. The principle pertains to the knowable; the knowable is not an obstruction in itself, yet it is obstructed—it is the principle of the knowable that is obstructed.
體即《起信》根本無明及六染心，染心各一分義(六中各二義，一不覺義，二相生義，今取相生也)，即此事障，染污淨心，展轉相生，乃至執取計名，能起諸業，皆是連續生死義故。各餘一分(不覺義也)及根本無明，皆此理障，覆翳法界，真心不覺，妄念生起，不達諸法性相，是礙正知見義(若唯依法相宗說，則二障數同，但是用別)。
Essence is the fundamental ignorance and six defiled minds of the Awakening of Faith, each defiled mind containing one aspect of meaning(Each of the six contains two aspects: one is the aspect of non-enlightenment, the other is the aspect of arising in dependence. Here the aspect of arising in dependence is taken.), which is precisely this hindrance of afflictions, defiling the pure mind, giving rise to one another in succession, even to grasping and conceptualizing names, capable of generating all karma, all being the meaning of perpetuating birth and death. The remaining aspect of each(That is, the aspect of non-enlightenment.) together with the fundamental ignorance are all this hindrance of knowledge, obscuring the Dharma-realm, causing the true mind to be unenlightened and false thoughts to arise, failing to penetrate the nature and characteristics of all dharmas, which is the meaning of obstructing correct knowledge and vision(If speaking solely according to the Dharma-characteristics school, then the two hindrances are equal in number, but their functions differ.).
故彼論云，是心從本已來，自性清淨(云云)。以不達一法界故，心不相應(未有能所王數之別)，忽然念起(更無染法能為此本，故云忽然)，名為無明(云云)。為無明所染，有其染心，染心義者，名煩惱礙，能障真如根本智故(即寂之照如理智也，故下說真如自體，本有真實識知，大智慧等，即經中知字，染心喧動，違此寂靜，故云障也)。無明義者，名為智礙，能障世間自然業智故(如量智也，言自然者，如月無心，頓應千水，經中見字。又知見俱通，前是知見之性，此是知見之相，無明昏昏，無所分別，違此智用，名為智礙，經雖但云理障，而實通於理事，論局於事，智礙理障，皆從所障得〔名〕也)。
Therefore, that treatise states: "This mind, from the very beginning, has been inherently pure(and so forth)." Due to not realizing the One Dharma Realm, the mind does not correspond(there is not yet any distinction between subject and object, or between primary consciousness and mental factors), and suddenly a thought arises(there is no defiled dharma that can serve as its basis, hence it is said to be 'sudden'), which is called ignorance(and so forth). Stained by ignorance, there arises a defiled mind. The meaning of the defiled mind is called the hindrance of afflictions, because it obstructs the fundamental wisdom of Suchness(this is the illumination of stillness, the wisdom of suchness. Therefore, below it is said that the self-essence of Suchness inherently possesses true and real consciousness-knowledge, great wisdom, and so on. This corresponds to the character 'know' in the scripture. The defiled mind is agitated and noisy, contradicting this stillness, hence it is said to be an obstruction). The meaning of ignorance is called the hindrance of wisdom, because it obstructs the wisdom of the natural activities of the world(this is the wisdom of discernment. The term 'natural' means like the moon, without intention, simultaneously reflecting in a thousand waters. This corresponds to the character 'see' in the scripture. Furthermore, both knowing and seeing are encompassed. The former is the nature of knowing and seeing; this is the manifestation of knowing and seeing. Ignorance is dim and confused, without any discrimination, contradicting this function of wisdom, and is thus called the hindrance of wisdom. Although the scripture only speaks of the hindrance of principle, it in fact encompasses both principle and phenomena. The treatise is limited to phenomena. The hindrance of wisdom and the hindrance of principle are both named according to what they obstruct).
問：准論配經，障真如智，全合取為理障，障世間智，合為事障，如何上配，與此參差？
Question: According to the commentaries, what obstructs the wisdom of true suchness is entirely classified as the hindrance of afflictions, while what obstructs worldly wisdom is classified as the hindrance of knowable objects. How does this alignment differ from the classification above?
答：上已明言，此障有體，體在此論，須如上配，義同唯識，與此似違(此論藏疏亦云，今此二障約本末相依門以明，不約人法二執，故與唯識，義意稍殊)。然通釋理、事二障。就障理智，令不明顯，俱名無明；就障心行，令不解脫，俱名煩惱。經以宗於理智，故總取論中二障，合為理障(真如、世間是理，二智是正知見，皆所障也，無明及染中一分為能障，即前上對)，唯取染中生起一分為事障，此但約過患以為障義，無所障法，若欲立之，即解脫是，生死相續，不解脫故(所障是解脫，能障煩惱即前下對)，以解脫無體攝歸真理，故含其義，不立其名。
Answer: The above has already clarified that these hindrances have substance, and their substance is explained in this treatise. They must be aligned as described above. The meaning is the same as in the *Vijñaptimātratāsiddhi* (Consciousness-Only) system, though it appears contradictory here(The commentary on this treatise, the *Zang Shu*, also states: "Now, these two hindrances are explained according to the principle of the interdependence of root and branches, not according to the two attachments of person and dharmas. Therefore, their meaning and intent differ slightly from the *Vijñaptimātratāsiddhi*."). However, they are generally explained as the hindrances of principle and phenomena. In terms of hindering the principle and wisdom, preventing them from becoming clear and manifest, both are called ignorance. In terms of hindering the activities of the mind, preventing liberation, both are called afflictions. Since the sūtra takes the principle and wisdom as its basis, it collectively takes the two hindrances from the treatise and combines them as the hindrance of principle(Suchness and the mundane world are principle; the two wisdoms are correct knowledge and view—these are what are hindered. Ignorance and a portion of the defilements are the hindering factors, corresponding to the upper pairing mentioned earlier.). It takes only the portion of the defilements that arise and proliferate as the hindrance of phenomena. This is solely based on their nature as faults and afflictions to define them as hindrances; there is no specific object that is hindered. If one wishes to establish such an object, it would be liberation. The continuity of birth and death occurs because of non-liberation(What is hindered is liberation; the hindering afflictions correspond to the lower pairing mentioned earlier.). Since liberation has no independent substance and is subsumed within the ultimate truth, its meaning is contained, but its name is not separately established.
《論》則但約相違為障，故六染却障真如智，無明却障世間智，由此涉於相反故。
The Treatise, however, solely addresses obstructions arising from opposition. Thus, the six defilements obstruct the wisdom of Suchness, while ignorance obstructs worldly wisdom—this pertains to their contrary nature.
《論》自徵云：「此義云何(徵能所障不相應之意也)？」
The Treatise itself asks: "What does this mean?"
釋云：「以依染心，能見、能現妄取境界，違平等性(染心展轉，生起差別，真如平等，故相違也，成前上句)，以一切法常靜，無有起相，無明不覺妄與法違故，不能得隨順世間種種智故(無明冥然，世智種種，故相違也，成前下句)。」
It is said: "Because the mind, relying on defiled thoughts, is able to perceive and manifest, mistakenly grasping at objects, it violates the nature of equality. As all phenomena are eternally tranquil, without any arising characteristics, fundamental ignorance, being unawakened, falsely acts in opposition to the Dharma. Therefore, one is unable to attain and follow the worldly wisdom of various kinds."
上來對會經論，雖各從一勢，理無違故，所配釋體，義誠非謬矣。
In examining and comparing the sutras and treatises, although each follows its own particular emphasis, the principles are not contradictory. Therefore, the way the essential nature is matched and explained is indeed not mistaken.
總釋二障竟。
The comprehensive explanation of the two hindrances is now complete.
次別釋理障者，此中所障之法，須識其體。
The second part explains the obstacle of defilements. Here, the nature of the Dharma that is obstructed must be recognized.
初云理障，但是標名，礙知見者，正出體相，此宗以知見為理故，故經與論，每拂病窮法，皆歸覺心，不以空寂虗無，便為真極(真如是流出，涅槃如昨夢)，圓頓宗教顯體皆然。故《華嚴》亦以真知為所迷法。
First, there is the obstacle of principle, which is merely a label; it hinders knowledge and insight. The true nature and characteristics are precisely revealed. This school takes knowledge and insight as the principle. Therefore, in both sutras and treatises, whenever afflictions are swept away and the Dharma is fully explored, all return to the awakened mind. It does not take emptiness, quiescence, vacuity, or non-existence as the ultimate truth(Thusness flows forth; Nirvana is like yesterday's dream). The Perfect and Sudden teachings all reveal the essence in this way. Hence, the *Avataṃsaka Sūtra* also takes true knowledge as the Dharma that is obscured.
文云：無一眾生而不具有如來智慧，但以妄想執著而不證得(智本有而未證，即知不以斷證方為智也)，若離妄想，一切智、無師智(不因學得)、自然智(不因修得)、無礙智(徧聖徧凡)，即得現前。
The scripture states: There is not a single sentient being who does not possess the Tathāgata’s Wisdom, yet because of deluded thinking and attachment, they fail to realize it.(Wisdom is originally present but not yet realized; thus it is known that Wisdom does not depend on cutting off or attaining to be considered Wisdom.) If one departs from deluded thinking, then All-Knowing Wisdom, Unlearned Wisdom(not acquired through study), Spontaneous Wisdom(not attained through cultivation), and Unobstructed Wisdom(pervading both sages and ordinary beings) will immediately appear before them.
二能依五性，文三：
The second, relying on the five natures, with three sections of text:
一徵。
The First Inquiry.
云何五性。
What are the five natures?
解曰：然此五性，皆是新熏，不同法相宗中本有之說，此宗推其本有之性，皆是圓覺故也。性、相兩宗五性之義，已如《懸談》中述，今此又與彼所引《楞伽》等文，大同小異，如文詳之。
Explanation: These five natures are all newly developed through cultivation, unlike the theory of inherent nature in the Dharmalakṣaṇa school. This school traces the root of inherent nature to perfect enlightenment. The meanings of the five natures in both the Nature and Characteristics schools have already been discussed in the Introductory Discourse. Here, the text is largely similar to the passages quoted from the Laṅkāvatāra Sūtra and others, with minor differences, as detailed in the text.
二釋，中二：一總明未熏。
Two explanations, the middle two: first, generally clarifying what has not been perfumed.
善男子，若此二障，未得斷滅，名未成佛。
Good man, if these two hindrances have not yet been eradicated and extinguished, one is called not yet having attained Buddhahood.
解曰：然五性者，本以發心修證，約斷二障，故成五種。此都不斷，故非五數，亦未發心遇教，故言未熏。
Explanation: The five natures are fundamentally established based on whether sentient beings resolve their minds to practice and realize the path, and on the extent to which they eradicate the two hindrances, thus forming five categories. Since here they have not eradicated any hindrances, they are not included among the five. Moreover, they have not yet resolved their minds upon encountering the teachings, therefore it is said they have not yet been influenced.
若據《楞伽》之文，似當第五無性，今不取者，據《涅槃》說，無性闡提，斷大善根，我不能救。今此但未成佛，必不大惡，第五自有外道種性，故此非數。
According to the text of the *Laṅkāvatāra Sūtra*, it would seem that the fifth category should be those without a nature for enlightenment. However, I do not adopt this classification here, because according to the *Mahāparinirvāṇa Sūtra*, it is said that those without a nature for enlightenment, the icchantikas, sever the root of great goodness, and I cannot save them. Here, these beings have merely not yet attained Buddhahood; they are certainly not greatly evil. The fifth category inherently pertains to those of non-Buddhist lineages; therefore, they are not included in this enumeration.
二熏成五性，文中四，二乘合為一處說故：
Two karmic influences give rise to five natures, as explained in the text in four parts, with the two vehicles combined into one category for discussion.
一二乘性。
The nature of the Two Vehicles.
若諸眾生，永捨貪欲，先除事障，未斷理障，但能悟入聲聞、緣覺，未能顯住菩薩境界。
If sentient beings forever abandon craving and desire, first eliminating the obstacle of phenomena, yet have not severed the obstacle of principle, they can only awaken to and enter the states of Śrāvaka and Pratyekabuddha, but are unable to manifest and abide in the Bodhisattva's realm.
解曰：合辨聲聞、緣覺二種性也。
Explanation: This section comprehensively discusses the two types of disposition: the Śrāvaka and the Pratyekabuddha.
先除等者，知生死苦，止息攀緣，故云除事。
First, eliminate the conditioned: understand the suffering of birth and death, cease grasping and clinging, thus it is called eliminating conditioned phenomena.
尅體而言，唯除初染，餘但不加取著，其實未能覺了故。變易生死，猶在意責，不先悟理，但先除事，故有先除、未斷之言。
To speak of the essence, it is only the initial defilement that is eliminated; for the rest, one merely refrains from grasping and clinging, yet in truth, one has not yet fully awakened to it. The transformation and change of birth and death still lie within the domain of mental affliction. Without first realizing the principle, one merely removes the phenomena; hence there are statements about first removing but not yet severing.
然障有
Yet obstacles exist.