English
English version: Correspondence. As the sutra says, because of the inconceivable nature, all meritorious dharmas have these five meanings: they are no different from the substance, they are integrated and interconnected, becoming one. Because of this principle, it is called correspondence, not like the correspondence of different substances in the Samkhya school. Now, what is said here as not being separate, not being detached, wisdom, and inconceivable dharma, briefly mentions the meaning of enlightenment among all merits, and briefly speaks of three meanings among the five correspondences. This is the first meaning of being able to contain. The meaning of the three treasuries is briefly described as above. The so-called two gates, as mentioned in the *Śrīmālādevī Siṃhanāda Sūtra* (The Lion's Roar of Queen Śrīmālā): the empty *Tathāgatagarbha* (如来藏, Womb of the Thus-Come One) is separate, detached, and different from all *kleśa* (烦恼, afflictions) treasuries; the non-empty *Tathāgatagarbha* is not separate, not detached, and not different from the inconceivable Buddha-dharma. The sutra explains that all afflictive dharmas are false, because the object of perception is not real, so it is false; because the substance is scattered, so it is deluded. Because it is deluded, there is no truth; because it is false, there is no reality. Because there is no reality, it is called empty. That which can cover the *Tathāgata* (如来, Thus-Come One) is called *Tathāgatagarbha*, which is the meaning of emptiness, concealing the true nature. The unreal appearance of various afflictive realms is what the *dharmakāya* (法身, Dharma Body) is separated from, so it is said 'separate'. The bondage of various afflictive substances of false attachment is what the *dharmakāya* is detached from, so it is said 'detached'. What is said as 'different' refers to the previous false differences and distinctions that violate the equal nature of the *dharmakāya*. Because these three meanings do not correspond, it is without reality, which is the meaning of emptiness. What is said as non-empty is that all merits correspond to the substance, the substance is not false, so it is true, the realm is not unreal, so it is real. Because it is real, it is called non-empty. The *Tathāgata* being covered is called *Tathāgatagarbha*. The phrases 'not separate', 'not detached', etc., explain the meaning of non-emptiness. The meaning is as already explained in the three treasury gates. However, the non-empty *Tathāgatagarbha* here is the first dharma among the previous three. The meaning of emptiness here is the second among those three. And the meaning of concealment in those three *Tathāgatagarbhas* is combined in the third. Therefore, the previous two separately reveal the two meanings of being able to contain and being contained. Now, these two *Tathāgatagarbha* gates want to reveal that the meaning of emptiness conceals reality, so they separately reveal the two meanings of being able to cover and being covered. Moreover, these two sutras mutually reveal different meanings, so the two gates and three gates have two different explanations. Let's stop here and use the *Mahāyānasaṃgraha* (摄大乘论, Compendium of Mahayana) to explain this text. The sutra says: The Buddha said that the *Tathāgatagarbha* is the concealment of the appearance of arising and ceasing, and deliberation and knowledge, the principle is not revealed, the nature of the *Tathāgatagarbha* is quiescent and unmoving. The treatise says: The appearance of arising and ceasing, and deliberation and knowledge --------------------------------------------------------------------------------
Chinese
者即是空如来藏。但此文中显能隐义而不名此为如来藏。言隐理不显是如来藏者。是不空如来藏。约所隐义名如来藏。言性寂不动者。显此藏性。虽隐不改。此性有五义。如无相论说。一种类义是性义。如瓶衣等一切色法不离四大种类皆以四大为性。如是众生不出一界。皆用一界为种类故。摄大乘论名体类义。佛性论中名自性义。言有左右意无异也。二者因义是性义。如木中有火性。与火作因故名为性。如是圣人诸无漏法以此为因而得成故。彼二论中同名因义也。三者生义是性义。如炼真金生庄严具。庄严具生以金为性。此界亦尔。能生果地五分法身。法身之生此界为性。摄大乘中亦名生义。佛性论中名至得义。为别因义是在果前故。就已生名至得义。四者不改义是性义。犹如金刚宝性一劫等住无增无减。如是此界三世等住。世间不坏出世不尽。彼二论中名真实义。真实义者是不坏义。所以言异而意同也。五者密藏义是性义。如黄石中有真金性。若不破矿无所利益。随顺炼治即有宝用。是故彼性是隐藏义。如来藏性当知亦尔。不破其缠为外为染。破缠相应成内成净。故知此性是密藏义。佛性论中名秘密义。摄大乘论名为藏义。义同言异。灼然可见。今此文中所言性者含此五义。寂不动者略显后二。寂是密藏义。不动是 不改义。故上来正广一觉义竟。 经曰。解脱菩萨而白佛言尊者云何生灭虑知相。 论曰。自此已下有六问答。因论生论决诸疑难。此一问答明其能隐虑知之相。 经曰。佛言菩萨理无可不若有可不即生诸念千思万虑是生灭相。 论曰。此答中有二重。先略答后广演。略中二句先举所迷。所迷之理心行处灭。故言理无可不。可者是也。不者非也。理绝四句离诸是非。非分别心之所行处也。次显能迷。若有可不即生诸念者。以有无明不觉平等。即有分别可不之心。由是具起六种染心故。千思万虑是生灭相者。六种染心虽有粗细皆违平等。是生灭相故。如起信论云。 复次分别生灭相者略有二种。云何为二。一者粗。与心相应故。二者细。与心不相应故。又粗中之粗凡夫境界。粗中之细细中之粗菩萨境界。细中之细。是佛境界。此二种生灭依于无明熏习而有。所谓依因依缘。依因者不觉义故。依缘者妄作境界义故。若因灭即缘灭。因灭故不相应心灭。缘灭故相应心灭。案云。此中粗与心相应者谓三种相应染。细与心不相应者三种不相应染。粗中之粗者谓执相应染不断相应染皆在六识故凡夫境界也。粗中之细者谓分别智相应染在第七识。细中之粗者谓现色不相应染能见心不相应染。细中之细 现代汉语译本： 不改变意义。因此，以上对‘正广一觉’（Zheng Guang Yi Jue，指纯正、广大、唯一的觉悟）的意义的解释完毕。 经文说：‘解脱菩萨（Jietuo Pusa，指一位名为解脱的菩萨）禀告佛陀说：世尊，什么是生灭虑知相？’ 论著说：从这里开始有六个问答。因为讨论而引发讨论，解决各种疑难。这一个问答阐明了能够隐藏虑知之相。 经文说：‘佛陀说：菩萨所证之理，无可肯定亦无可否定。若有肯定或否定，即会产生各种念头，千思万虑，这就是生灭之相。’ 论著说：这个回答中有两层含义。先简略回答，后详细阐述。简略回答中包含两句，先指出迷惑之处。所迷惑的道理是心行处灭。所以说‘理无可不’。‘可’是肯定，‘不’是否定。真理超越四句，远离各种是非。不是分别心所能到达的地方。其次显示能迷惑的原因。‘若有可不即生诸念者’，因为有无明（wuming，指对事物真相的无知）不觉平等，就会产生分别肯定或否定之心。因此，就具备生起六种染污心的条件。‘千思万虑是生灭相者’，六种染污心虽然有粗细之分，但都违背平等，所以是生灭之相。如《起信论》（Qixin Lun，大乘佛教的重要论著）所说： 再次，分别生灭相略有二种。什么是二种？一是粗，与心相应；二是细，与心不相应。又，粗中之粗是凡夫的境界，粗中之细、细中之粗是菩萨的境界，细中之细是佛的境界。这两种生灭依于无明熏习而有。所谓依因、依缘。依因是不觉之义，依缘是妄作境界之义。若因灭则缘灭。因灭故不相应心灭，缘灭故相应心灭。’案云：此中粗与心相应者，谓三种相应染。细与心不相应者，三种不相应染。粗中之粗者，谓执相应染、不断相应染，皆在六识故，凡夫境界也。粗中之细者，谓分别智相应染在第七识。细中之粗者，谓现色不相应染、能见心不相应染。细中之细
English
English version: Without changing the meaning. Therefore, the above explanation of the meaning of 'Zheng Guang Yi Jue' (正广一觉, meaning pure, vast, and unique enlightenment) is complete. The sutra says: 'Bodhisattva Jietuo (解脱菩萨, a Bodhisattva named Jietuo) said to the Buddha: World Honored One, what is the characteristic of arising and ceasing thought-knowing?' The treatise says: From here onwards, there are six questions and answers. Discussions arise from discussions, resolving various doubts and difficulties. This one question and answer clarifies the characteristic of that which can conceal thought-knowing. The sutra says: 'The Buddha said: The principle realized by a Bodhisattva is neither affirmable nor deniable. If there is affirmation or denial, then various thoughts will arise, thousands of thoughts and myriad considerations; this is the characteristic of arising and ceasing.' The treatise says: This answer has two layers of meaning. First, a brief answer, then a detailed explanation. The brief answer contains two sentences, first pointing out the point of confusion. The principle that is confused is where the activity of the mind ceases. Therefore, it is said, 'The principle is neither affirmable nor deniable.' 'Affirmable' is affirmation, 'deniable' is negation. Truth transcends the four phrases, away from all right and wrong. It is not a place where the discriminating mind can reach. Secondly, it shows the cause of confusion. 'If there is affirmation or denial, then various thoughts will arise,' because there is ignorance (wuming, meaning ignorance of the true nature of things) and non-awareness of equality, then the mind of discriminating affirmation or denial will arise. Therefore, it has the conditions to generate six kinds of defiled minds. 'Thousands of thoughts and myriad considerations are the characteristics of arising and ceasing,' although the six kinds of defiled minds have coarse and fine distinctions, they all violate equality, so they are the characteristics of arising and ceasing. As the Awakening of Faith Treatise (Qixin Lun, an important Mahayana Buddhist treatise) says: Furthermore, the characteristics of arising and ceasing are roughly of two kinds. What are the two kinds? One is coarse, corresponding to the mind; the other is subtle, not corresponding to the mind. Also, the coarse within the coarse is the realm of ordinary people, the coarse within the subtle and the subtle within the coarse are the realm of Bodhisattvas, and the subtle within the subtle is the realm of the Buddha. These two kinds of arising and ceasing depend on the perfuming of ignorance. So-called dependent on cause, dependent on condition. Dependent on cause is the meaning of non-awareness, dependent on condition is the meaning of falsely creating realms. If the cause ceases, then the condition ceases. Because the cause ceases, the non-corresponding mind ceases; because the condition ceases, the corresponding mind ceases.' According to the commentary: 'Here, the coarse corresponding to the mind refers to the three kinds of corresponding defilements. The subtle not corresponding to the mind refers to the three kinds of non-corresponding defilements. The coarse within the coarse refers to the defilement of attachment and the defilement of non-cessation, both of which are in the six consciousnesses, hence the realm of ordinary people. The coarse within the subtle refers to the defilement of discriminating wisdom in the seventh consciousness. The subtle within the coarse refers to the defilement of manifested form not corresponding and the defilement of the seeing mind not corresponding. The subtle within the subtle --------------------------------------------------------------------------------
Chinese
者谓根本业不相应染。此三皆在第八识位。此中三种细生灭者无明风所动。故言因灭故不相应心灭。于中三种粗生灭者境界风所动。故言缘灭故相应心灭。于中委悉。如彼论疏中说也。今此经言千思者总摄一切不相应染细分别故。万虑者总摄一切相应染心粗分别故。此二皆是动念之相。以之故言是生灭相也。 经曰。菩萨观本性相理自满足千思万虑不益道理徒为动乱失本心王。 论曰。此下广演。于中有三。一者对生灭相显理满足。二者对理满足明染阙失。三辨顺理灭染去动趣寂之利。初中言菩萨者是呼解脱菩萨之辞。观本性相者佛观本觉如来藏性故。理自满足者所观本觉如来藏理具足无量性功德故。如起信论云。 复次真如自体相者从本已来性自满足一切功德。所谓自体有大智慧光明义故。遍照法界义故。真实识知义故。自性清净心义故。常乐我净义故。清凉不变自在义故。具足如是过于恒沙不离不断不异不思议佛法乃至满足无有所少义故名为如来藏。亦名如来法身故。今此经言理自满足。总显如是功德满足也。初段文竟。次明生灭动念之过。于中总明无益有损。如彼论中广释此义云。 问曰。上说真如其体平等。离一切相。云何复说体有如是种种功德。 答曰。虽实有此诸功德义 现代汉语译本： 这里所说的‘根本业不相应染’，这三种染污都在第八识（Alaya-识，藏识）的层面。这三种细微的生灭变化是由无明之风所推动的，所以说‘因灭故不相应心灭’。而三种粗大的生灭变化是由境界之风所推动的，所以说‘缘灭故相应心灭’。其中的详细道理，就像在相关的论疏中所说的那样。现在这部经里说的‘千思’，是总括了一切不相应染的细微分别；‘万虑’是总括了一切相应染心的粗大分别。这两种都是动念的表相，因此说它们是生灭之相。 经文说：‘菩萨观本性相理自满足，千思万虑不益道理，徒为动乱失本心王。’ 论中说：下面将广泛地阐述。其中有三点：一是通过生灭之相来彰显理体的圆满；二是通过理体的圆满来阐明染污的缺失；三是辨明顺应理体、灭除染污、去除动念、趋向寂静的利益。首先，经文中说‘菩萨’，是用来称呼那些寻求解脱的菩萨。‘观本性相’，是指佛观察本觉如来藏（Tathagatagarbha，如来藏）的自性。‘理自满足’，是指所观察的本觉如来藏理体，具足无量的自性功德。正如《起信论》所说： ‘其次，真如（Tathata，真如）自体之相，从本来就具有自性圆满的一切功德。所谓自体具有大智慧光明之义，遍照法界之义，真实识知之义，自性清净心之义，常乐我净之义，清凉不变自在之义，具足像这样超过恒河沙数，不离、不断、不异、不可思议的佛法，乃至圆满而无所缺少之义，所以名为如来藏，也名为如来法身。’现在这部经里说的‘理自满足’，是总括地显示了这些功德的圆满。第一段文字结束。接下来阐明生灭动念的过失，其中总的说明了无益而有害。就像那部论中广泛解释这个意义说： ‘问：上面说真如的体性平等，远离一切相，为什么又说体性具有这样种种的功德？’ ‘答：虽然实际上具有这些功德的意义……’