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此有所有。非因所因。住所住相。了無根本。本此無住。建立世界。及諸眾生。
「此有」：就是無明。「所有」：就是三細。因為這「一念不覺生三細，境界為緣長六粗」，因為有了無明，就生出三種的細相。「非因所因」：這「因」當「依」字講，什麼非因？無明為三種的細相所依，但是這種所依，並不是真正所依，而是一種虛妄造成的虛妄相，就是非依。本來好像這三種細相是依著無明的，是它的所依，但是也不是。因為無明根本就沒有一個自體，既沒有一個自體，這三種細相怎麼又能依無明呢？所以這是非因所因，不是它所依的。
「住所住相」：眾生是能住，無明為所住的相。「了無根本」：根本就沒有一個根本。它沒有一個基礎，它沒有背景。「本此無住」：本來既然沒有所住，卻在上面虛妄「建立世界」：在這個虛妄沒有實實在在的東西上建立成一個世界。「及諸眾生」：和所有一切的眾生，都是虛妄而有的，並不是實實在在有的。
迷本圓明。是生虛妄。妄性無體。非有所依。
「迷本圓明」：迷就是依真起妄，由如來藏性上，本來無名無相，生出無明，就迷了。既然迷了，就不認識本有的圓明覺性。因為不認識自己本有的圓明覺性，所以就好像一個失去家鄉的人一樣。「是生虛妄」：於是乎就生出了虛妄。
「妄性無體」：可是雖然依真起妄，妄性並沒有一個自體，它是依真起來的，它也是一個虛妄生出來的，沒有自體。「非有所依」：既然無明沒有自體，所以這三細也就不是可以依靠得住它的，不能作為依憑。
將欲復真。欲真已非。真真如性。非真求復。宛成非相。
「將欲復真」：這無明根本沒有自體，所以三細也沒有所依。你若將欲復真，你若想要返本還原，恢復到本來的佛性上。「欲真已非」：你有求真的心已經就是妄了，這又生出妄了。你要是恢復本有的真，就不要在覺上再加個明，不要再頭上安頭，不要騎驢覓驢—騎著毛驢又在找毛驢。欲真已非，你想，我要真了，這已經是「非」了。
「真真如性」：這個真的真如自性，「非真求復」：不是說我再恢復我本有的真，你只要把無明沒有了，就是真了，不必再求了。你為什麼沒有真，就因為有無明。你知道無明沒有自體，所以也不除妄想不求真，你只要把無明破了，破無明就顯法性，無明沒有了，法性就自然現前了。你也不必再求真了，你沒有破無明，沒有明白這個無明，沒有把它破了，所以你現在才虛妄，非真求復。
「宛成非相」：所以你本來不需要求真的，也不需要斷妄的，你只要破無明就可以。但是你不破無明，只要想求真，這是所謂捨本逐末。你應該先破無明，無明破了，三細就沒有了，六粗自然也都沒有了。你想要求真的，但無明沒有破，怎麼可以求真呢？所以宛成非相，宛然就成了沒有真的相。
（待續）
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All that exists comes from this; every cause in fact has no cause. Subjective reliance on objective appearances is basically groundless. Thus, upon what is fundamentally unreliable, one sets up the world and living beings.
All that exists comes from this. "This" refers to ignorance, because: "From a single unenlightened thought, the Three Subtle Appearance arise. Then external states become the conditions for the arising of the Six Coarse Appearances." "All that exists," then, refers to these appearances. Yet,
every cause in fact has no cause. "Cause" here refers to a place of reliance. Why is there said to be no cause? It is because, although the Three Subtle Appearances are said to arise from ignorance, ignorance is not really dependable. It is not a true place of reliance. Ignorance itself is a false creation, an empty appearance. Therefore, although it seems to be that the Three Subtle Appearances arise out of ignorance, it doesn't really happen that way, because ignorance itself doesn't even exist! Since ignorance doesn't have any substance of itself, how can the Three Subtle Appearances arise from it?
Subjective reliance on objective appearances is basically groundless. Living beings are the subjective aspect that relies on ignorance, the objective aspect. But basically there is no foundation in this. There is really no source.
Thus, upon what is fundamentally unreliable, one sets up the world and living beings. Basically there is nothing to be depended on, but it is on this unreliable ignorance that the world is established. Out of what is empty, false, and unreal the world is set up, and with it all living beings. Their very existence is empty and false; there is nothing real about it.
Confusion about one's basic, perfect understanding results in the arising of falseness. The nature of falseness is devoid of substrance; it is not something which can be relied upon.
Confusion about one's basic, perfect understanding results in the arising of falseness. "Confusion" refers to the arising of falseness out of truth. Basically there is no name or appearance in the nature of the Treasury of the Thus Come One. But when ignorance is produced, confusion results. Since one is confused, one no longer recognizes one's inherent enlightened nature. Once that happens, it is as if one has lost one's home. Then falseness arises.
The nature of falseness is devoid of substance; it is not something which can be relied upon. Although falseness arises out of truth; falseness itself doesn't have any substance. It came out of truth, but it is merely illusory. Since ignorance doesn't have a substance of its own, the Three Subtle Appearances cannot really be based on it.
One may wish to return to the truth, but that wish for the truth is already a falseness. The real nature of true suchness is not a truth that one can seek to return to. By doing so one misses the mark.
One may wish to return to the truth... Basically, ignorance has no substance of its own, so the Three Subtle Appearances have no basis. You may wish to return to the truth, you may want to go back to the source, to the inherent Buddha-nature,
but that wish for the truth is already a falseness. Your thought of seeking the truth is already false. This is just creating more falseness. If you want to return to the original truth, just don't add brightness to enlightenment; don't add a head on top of a head. Don't go looking for a donkey while riding on a donkey. You think, "I want the
truth." This is already a falseness.
The real nature of true suchness, the real self-nature of true suchness,
is not a truth that one can seek to return to. It's not that you decide to return to inherent truth. Rather, you simply dispense with ignorance; that itself is the truth. There's no need to seek further. The entire reason you do not grasp the truth is that you have ignorance. If you discover that ignorance has no substance, then "you don't get rid of false thinking, and you don't seek the truth." All you have to do is to destroy ignorance, and the Dharma-nature manifests. Once ignorance is gone, the Dharma-nature spontaneously appears. You don't need to seek the truth anymore. Since you haven't understood and smashed through ignorance, you are still in falseness.
By doing so one misses the mark. Basically you do not have to seek truth or cut off falseness. All you have to do is to smash through ignorance. But if you don't destroy ignorance, and only wish to seek truth, that's called "letting go of the root and grasping at the branches." You should first break through ignorance. When ignorance is destroyed, the Three Subtle Appearances also disappear, and so do the Six Coarse Appearances. How can you seek truth when you have not destroyed ignorance? If one tries to do it that way, one ends up with more false appearances.
(to be continued)
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