English
English version: Answer: This is a direct response to the question, containing two aspects: first negation, then affirmation. Since it is not a beginner, it is not a Śaikṣa (one who needs to learn); nor has he completed his studies, so he is not an Aśaikṣa (one who no longer needs to learn). Furthermore, because there is no mind that can abide, it is not a Śaikṣa; it is not that there is no non-abiding mind, so it is not an Aśaikṣa. This is a double negative exclusionary statement. There is neither Śaikṣa nor Aśaikṣa, and this is an Aśaikṣa. Because there is nothing particular to learn, it is not one who is able to learn. For this reason, it is permissible to be an Aśaikṣa. This is based on the meaning of 'not being a Śaikṣa' to allow being an Aśaikṣa. It is not that there is no Śaikṣa, this is what is to be learned. Although there is no abiding contemplation, it is not that there is no non-abiding practice. For this reason, it is permissible to be a Śaikṣa. Since it is a Śaikṣa, it is what is learned in the lower stages. This is based on the meaning of 'not being an Aśaikṣa' to allow being a Śaikṣa. This is a double affirmative, unconstrained answer. The sutra says: Vimokṣa Bodhisattva reported to the Buddha, 'Venerable One, why is the Tathāgatagarbha-dhātu (Tathāgatagarbha nature) quiescent and unmoving?' The treatise says: Below is the second question and answer. The previous explained that the prathamābhisambodhi (initial awakening) is no different from the prakṛtipariśuddha (original awakening), both being the Tathāgatagarbha-dhātu. Now it is precisely revealing that the Tathāgatagarbha-dhātu is hidden and unmoving. Here, the meaning of the Tathāgatagarbha is briefly explained. There are two and three aspects to the Tathāgatagarbha gate. The three aspects are as stated in the Anūnatvāpūrṇatvanirdeśa-sūtra (Sutra of Neither Increase Nor Decrease): In the realm of sentient beings, three dharmas are shown, all of which are real, truly not different and not disparate. What are the three dharmas? The first is the Tathāgatagarbha-prakṛti (Tathāgatagarbha original nature) corresponding substance and pure dharma. This dharma is real and not false, not separated from and not detached from wisdom, inconceivable dharma. From beginningless time, there has been this pure corresponding substance. The second is the Tathāgatagarbha-prakṛti non-corresponding substance and the afflictions that entangle impure dharma. This original nature is detached, non-corresponding, afflicted, and impure dharma, which can only be severed by the Tathāgata's Bodhi wisdom. The third is the Tathāgatagarbha future equality, constant and existent dharma, which is the root of all dharmas, possessing all dharmas, complete with all dharmas, not separated from and not detached from worldly dharmas. It is said: This reveals the three Tathāgatagarbha gates. What are the three? The first is the Tathāgatagarbha that can gather, which, when abiding in its own nature, can gather the merits of the Tathāgata in the fruition ground. Because it can gather the Tathāgata, it is called the Tathāgatagarbha. The second is the Tathāgatagarbha that is gathered, referring to all the afflictions that entangle impure dharma, all of which are in the --------------------------------------------------------------------------------
Chinese
来智内。皆为如来之所摄持。如来所摄名如来藏。三者隐覆如来藏。谓法身如来烦恼所覆。如来自隐名如来藏。真谛三藏作如是说。消其文者。言未来际平等恒及有者一心之体遍于三际。然前二门中。已显本际故。此门中明后际等。又欲显其如来之义。谓未来际平等恒者即是如义。言及有者是其来义。如佛性论云。此真如者非如中有如。无非如亦如。二乘如者是非如中如。无非如中非如。云何如是。二乘之人约虚妄观无常等相以为真如。此虚妄观唯因中有果地则无。是故此如或成或坏。菩萨如者离虚妄。约真性以观如故于因果二处无异唯成无坏。乃至广说。故知后际平等恒者正显大乘之如义也。所言及有明来义者。对凡法去显一心来。如凡去时五取蕴法不至果地去而不来。此一心如果地犹有永无过去。故言及有即显来义。如论说言从住自性来至至得。正谓此也。如是一心通为一切染净诸法之所依止故。即是诸法根本本来静门。恒沙功德无所不备。故言备一切法。随缘动门恒沙染法无所不具。故言具一切法。然举染法以望心体不能遍通。所以离脱。若举心体望诸染法。遍诸染法无所不通。故言于世法中不离不脱。不离脱义是隐藏义。此第三门总明一心。通于动静为染净依。第二门者别显动门。染法所依。第一门者别显静 门。净法所依。第二中言本际不相应体者。诸烦恼法违反心体名不相应。一心之体随缘动门为彼所依故。是不相应法之体。言及烦恼缠不清净法者。彼能依法依心体转。缠自心体令随染故。合取能依所依之法以为第二如来藏体。唯有如来菩提智之所能断者。唯解脱道能正断故。此义具如二障章说。第一中言本际相应体者。本来静门备恒沙德与心相应故。是相应功德之体。言及清净法者。能依功德性离染故。合取能依所依之法以为第一如来藏体。此法如实不虚妄。不离不脱智不思议法者释相应义。是法身义与诸功德法相应故。如上文言。不离不脱不断不异不思议佛法相应名为法身。是义云何。此一心体略有五相。何等为五。一者远离所取差别之相。二者解脱能取分别之执。三者遍三世际无所不等。四者等虚空界无所不遍。五者不堕有无一异等边。超心行处。过言语道。过恒沙等本有功德亦有五义与体相应。一者一一功德离所取相故非法身所离。与第一相相应。如经言不离故。二者一一功德脱能取执故非法身所脱。与第二相相应。如经不脱故。三者此一一德遍三世际纵无前后际断。与第三相相应故言不断。四者此一一德等虚空界。横无彼此处异。与第四相相应故言不异。五者一一功德皆离诸边非思量境绝言语路。与第五相 现代汉语译本： 门（Dvara）。净法所依。第二中言本际不相应体者：诸烦恼法违反心体，名为不相应。一心之体随缘动门，为彼所依，故是不相应法之体。言及烦恼缠不清净法者：彼能依法依心体转，缠自心体令随染故。合取能依所依之法，以为第二如来藏体。唯有如来菩提智之所能断者：唯解脱道能正断故。此义具如二障章说。 第一中言本际相应体者：本来静门备恒沙德，与心相应故，是相应功德之体。言及清净法者：能依功德性离染故。合取能依所依之法，以为第一如来藏体。此法如实不虚妄。不离不脱智不思议法者：释相应义。是法身义，与诸功德法相应故。如上文言：‘不离不脱不断不异不思议佛法相应名为法身。’是义云何？此一心体略有五相。何等为五？一者，远离所取差别之相。二者，解脱能取分别之执。三者，遍三世际无所不等。四者，等虚空界无所不遍。五者，不堕有无一异等边。超心行处，过言语道。过恒沙等本有功德亦有五义与体相应。一者，一一功德离所取相故非法身所离，与第一相相应。如经言‘不离’故。二者，一一功德脱能取执故非法身所脱，与第二相相应。如经‘不脱’故。三者，此一一德遍三世际纵无前后际断，与第三相相应故言‘不断’。四者，此一一德等虚空界，横无彼此处异，与第四相相应故言‘不异’。五者，一一功德皆离诸边非思量境绝言语路，与第五相相应。
English
English version: Dvara (Gate). The basis upon which pure Dharma rests. In the second aspect, 'the fundamental principle's non-corresponding essence' refers to the fact that all afflictive dharmas contradict the essence of the mind, and are thus called 'non-corresponding'. The essence of the one mind, moving according to conditions, is the basis upon which they rely, and is therefore the essence of non-corresponding dharmas. 'Referring to afflictions that entangle and impure dharmas' means that they, as the dependent dharmas, turn based on the essence of the mind, entangling the essence of the mind and causing it to follow defilement. Combining the dependent and the basis of dependence constitutes the second Tathagatagarbha (Tathagata's Womb) essence. 'Only the Bodhi wisdom of the Tathagata can sever it' because only the path of liberation can rightly sever it. This meaning is fully explained in the chapter on the Two Obstructions. In the first aspect, 'the fundamental principle's corresponding essence' refers to the fact that the original state of stillness possesses merits as numerous as the sands of the Ganges, corresponding with the mind, and is therefore the essence of corresponding merits. 'Referring to pure dharmas' means that the nature of the dependent merits is free from defilement. Combining the dependent and the basis of dependence constitutes the first Tathagatagarbha essence. This Dharma is real and not false. 'Not separate, not detached, wisdom, inconceivable Dharma' explains the meaning of correspondence. It is the meaning of Dharmakaya (Dharma Body), corresponding with all meritorious dharmas. As stated above, 'Corresponding with the Buddha Dharma of not separate, not detached, not discontinuous, not different, and inconceivable is called Dharmakaya.' What is the meaning of this? This essence of the one mind has roughly five aspects. What are the five? First, it is the aspect of being apart from the distinctions of what is grasped. Second, it is the liberation from the attachment of the distinction of what is grasping. Third, it is universally equal throughout the three periods of time. Fourth, it is universally pervasive, like the realm of empty space. Fifth, it does not fall into extremes such as existence, non-existence, oneness, or difference. It transcends the realm of mental activity and surpasses the path of language. The original merits, as numerous as the sands of the Ganges, also have five meanings that correspond with the essence. First, each and every merit is apart from the aspect of what is grasped, and therefore is not separated from the Dharmakaya, corresponding with the first aspect. As the sutra says, 'not separate'. Second, each and every merit is detached from the attachment of what is grasping, and therefore is not detached from the Dharmakaya, corresponding with the second aspect. As the sutra says, 'not detached'. Third, each and every merit pervades the three periods of time, even if there is no beginning or end, corresponding with the third aspect, hence 'not discontinuous'. Fourth, each and every merit is like the realm of empty space, without difference in location, corresponding with the fourth aspect, hence 'not different'. Fifth, each and every merit is apart from all extremes, beyond the realm of thought, and beyond the path of language, corresponding with the fifth aspect. --------------------------------------------------------------------------------
Chinese
相应。如经言不思议故。诸功德法有此五义。与体无别融通一味。由是道理名为相应。非如王数别体相应。今此中言不离不脱智不思议法者。诸功德中略举觉义。五相应中略说三义。此是第一能摄藏也。三种藏义略述如之。言二门者如夫人经言。空如来藏者若离若脱若异一切烦恼藏。不空如来藏者不离不脱不异不思议佛法。案云。诸烦恼法皆是虚妄由境不实故虚。由体散乱故妄。妄故无真。虚故无实。无真实故说名为空。能覆如来名如来藏。即是空义。隐覆真也。诸烦恼境不实之相法身所离故曰若离。诸烦恼体妄执之缚法身所脱故言若脱。言若异者。即前虚妄差别分别乖于法身平等性故。以此三义不相应故。是无真实即是空义也。言不空者。一切功德与体相应。体非妄故真。境非虚故实。由真实故说名不空。如来被覆名如来藏。不离不脱等句是释不空之义。义如三种藏门已说。然此中不空如来藏体即前三中第一之法。此中空义是彼第二。而彼三种如来藏中隐覆之义合在第三。故前二中别显能摄所摄二义。今此二种如来藏门欲显空义隐覆真实。故别能覆所覆二义。又此二经互显别义。所以二三两门异释。且止乘论还释本文。 经曰。佛言如来藏者生灭虑知相隐理不显是如来藏性寂不动。 论曰。生灭虑知相 现代汉语译本：相应。如经文所说，因为不可思议的缘故，各种功德之法具有这五种意义：与本体没有差别，融合贯通，成为一体。因为这个道理，所以称为相应，而不是像王数那样是不同的本体相应。现在这里所说的不离、不脱、智、不可思议法，在各种功德中简略地提到了觉悟的意义，在五种相应中简略地说了三种意义。这是第一种能摄藏。三种藏的意义简略地叙述如上。所说的二门，如《胜鬘经》所说：空如来藏，是远离、脱离、不同于一切烦恼藏；不空如来藏，是不离、不脱、不同于不可思议佛法。经文解释说，各种烦恼法都是虚妄的，因为所缘的境界不真实所以是虚的，因为本体散乱所以是妄的。因为是妄的，所以没有真；因为是虚的，所以没有实。因为没有真实，所以称为空。能够覆盖如来的，名为如来藏，这就是空的意义，隐覆了真如。各种烦恼境界不真实的相，是法身所远离的，所以说‘若离’。各种烦恼本体虚妄执着的束缚，是法身所脱离的，所以说‘若脱’。所说‘若异’，就是指前面虚妄的差别分别违背了法身平等的自性。因为这三种意义不相应，所以是没有真实的，也就是空的意义。所说的不空，是一切功德与本体相应，本体不是虚妄的所以是真，境界不是虚的所以是实。因为真实，所以称为不空。如来被覆盖，名为如来藏。不离、不脱等句是解释不空的意义。意义如三种藏门已经说过。然而这里的不空如来藏体就是前面三种中的第一种法。这里的空义是那三种中的第二种。而那三种如来藏中隐覆的意义合在第三种。所以前面两种分别显示能摄和所摄两种意义。现在这两种如来藏门想要显示空义隐覆真实，所以分别能覆和所覆两种意义。而且这两部经互相显示不同的意义，所以二门和三门有两种不同的解释。暂且停止，用《摄大乘论》来解释本文。 经文说：佛说如来藏，是生灭、虑知之相隐没，真理不显现，是如来藏的自性寂静不动。 论中说：生灭、虑知之相