English
Its question indeed. Furthermore, the following is the second chapter, explaining the consciousness. Consciousness is still the preceding Samtanasantana-vijnana (continuously flowing consciousness). However, in terms of its ability to correspond with Dharma-graha (attachment to dharmas) and coarse thoughts, giving rise to subsequent meanings, it is called Samtanasantana-vijnana. From the arising of previous thoughts, in terms of its ability to generate Drishti-trishna (craving arising from views) and afflictions, it is called consciousness. Therefore, when we speak of consciousness, it is this Samtanasantana-vijnana. The Vedana-skandha (aggregate of feeling) and Samskara-skandha (aggregate of mental formations) within the preceding six aspects are all included within this consciousness. Moreover, this treatise only relies on one door of consciousness, so it does not separately present the characteristics of the Panca-vijnana (five sense consciousnesses: eye, ear, nose, tongue, and body). The meaning of the text can be understood. The phrase 'due to the熏习(vasana, influence) of ignorance' below is the second emphasis on revealing the nature of dependent origination. There are two points: first, from the perspective of the Citta-dhatu (essence of mind), it reveals the nature of the cause, with purity and impurity difficult to fathom; second, from 'not understanding' onwards, from the perspective of various purities and impurities, it explains the different meanings of the nature of conditions. First, saying 'that which arises from the熏习(vasana, influence) of ignorance' is in continuation of the above, which stated that based on the Alaya-vijnana (storehouse consciousness), ignorance arises without awareness. This passage precisely explains that the Prakriti-citta-prabhasvara (inherently pure mind) arises due to the disturbance of the wind of ignorance. If this essence of mind were always in a state of arising and ceasing, directly being a defiled mind, then it would not be difficult to understand. Also, if it were always in a state of permanence, only being a pure mind, it would also not be difficult to understand. Supposing the essence of mind is actually pure, but superficially appears to be defiled, it would also be easy to understand. If the essence of consciousness is moving, while Sunyata (emptiness) is still, what would be difficult to understand? But now this mind, its essence is pure and also defiled, the mind is moving and also still, purity and impurity are not different, movement and stillness are not distinct. Not different and also not distinct, but also not completely the same. Such a wonderful state is therefore difficult to understand. The statement 'the mind's self-nature is pure, yet it has defiled mind' means that it is pure while also being constantly defiled. The statement 'although there is defiled mind, it is always constant and does not revert' shows that while moving, it is also constantly still. Because of this reason, only the Buddha can fully understand. As the Ten-Volume Sutra says: 'Because the Tathagatagarbha (womb of the Tathagata) is a pure aspect, while the defilements of adventitious dust and afflictions are impure. Based on this meaning, I told Shrimala (Queen Shrimala) and other Bodhisattvas that the Tathagatagarbha Alaya-vijnana arises together with the Sapta-vijnana (seven consciousnesses), and is called the aspect of transformation and extinction. Mahamati, the realm of the Tathagatagarbha Alaya-vijnana, I now, for you and the Bodhisattvas with profound wisdom, am able to understand and distinguish these.' --------------------------------------------------------------------------------
Chinese
二种法。诸余声闻辟支及外道等执著名字者。不能了知如是二法。正谓此乎。 不达 以下。明缘体相及差别义。于中有三。一明诸染相差别粗显治断位地。二相应义者以下。明诸染法相应不相应义。三又染心义以下。举诸染法明二障义。初中亦三。先明无明相。次明染心差别。兼显治断。后方明。前无明治断。所以不次第者。欲明直就无明渐治之相。不显但除甚染心。从粗至细。能令根本无明。随有渐舍渐辄之义。为是义故。无明治断。在后方说。此中云染。即上意识。并开五种意。但令除时从粗至细。故逆次说耳。 初执相应染者 是上意识所起见修烦恼。如上云。计我我所。种种妄执。乃至此识依。见爱烦恼增长义故。 言信相应地能离者 三贤之中十解位也。如仁王经云。伏忍圣胎。三十人十信十心贤心。入此位中。见修粗惑。不得现行。故名为离。当知。此论上下所明。皆约现行。以说治断。不论种子。是故与余经所说治断位地。亦有悬珠。不可致怪。 第二不断相应染者 五种意中第五相续识。与法我执相应不断故。得入初地法空观时。究竟离也。第三分别智相应染者五意之中。第四智识。七地已还。二空起时。则不现行。出观缘俗。任运心时。亦得现行。故言渐离。七地以去 现代汉语译本：两种法，其他的声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、辟支佛（Pratyekabuddha，无师自悟的修行者）以及外道等执着于名相的人，不能了解这两种法。这里所说的，正是指这个吗？ ‘不达’以下，阐明缘起、本体、相状以及差别之义。其中有三点：一是阐明各种染污相的差别、粗显、对治、断除的位次和地步；二是‘相应义者以下’，阐明各种染污法相应与不相应的意义；三是‘又染心义以下’，举出各种染污法，阐明二障（烦恼障和所知障）的意义。最初一点中也有三点：先阐明无明（Avidyā，对事物真相的迷惑）的相状，其次阐明染污心的差别，兼显示对治和断除，最后才阐明。先前没有阐明对治和断除，所以不按顺序，是想阐明直接针对无明，逐渐对治的相状，不只是去除严重的染污心，从粗到细，能使根本无明，随着逐渐舍弃而逐渐去除的意义。为了这个意义，无明的对治和断除，放在后面才说。这里说的染污，就是上面的意识，并开出五种意，只是为了去除时从粗到细，所以逆着顺序说。 最初，执着于相应染污，是上面的意识所产生的见惑和修惑。如上面所说，计较我、我所，种种虚妄执着，乃至这个识所依赖的，见爱烦恼增长的意义。 所说的‘信相应地能离’，是三贤（十住、十行、十回向）之中的十解位。如《仁王经》所说，伏忍圣胎，三十人十信十心贤心。进入这个位次中，见惑和修惑的粗重迷惑，不能现行，所以称为‘离’。应当知道，这个论的上下所阐明的，都是就现行来说对治和断除，不论种子。因此，与其他的经所说的对治断除的位次和地步，也有差异，不必奇怪。 第二，不断相应染污，是五种意中的第五相续识，与法我执相应不断，所以要进入初地（菩萨修行阶位的第一阶）证得法空观时，才能究竟断离。第三，分别智相应染污，是五意之中的第四智识，七地（菩萨修行的第七阶位）之前，二空（人空和法空）生起时，则不现行。出观缘俗时，任运心时，也能现行，所以说‘渐离’。七地之后。
English
English version: Two kinds of dharmas. Those Śrāvakas (listeners of the Buddha's teachings who attain enlightenment), Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher), and heretics who cling to names cannot understand these two dharmas. Is this what is being referred to here? From '不达' (not understanding) onwards, it explains the meaning of dependent origination, essence, characteristics, and differences. There are three points: first, it explains the differences, obviousness, remedies, severance, stages, and levels of various defiled aspects; second, from '相应义者以下' (regarding the meaning of correspondence), it explains the meaning of correspondence and non-correspondence of various defiled dharmas; third, from '又染心义以下' (regarding the meaning of defiled mind), it cites various defiled dharmas to explain the meaning of the two obstacles (klesha-avarana and jneya-avarana). The first point also has three aspects: first, it explains the characteristics of Avidyā (ignorance); second, it explains the differences of the defiled mind, while also revealing the remedies and severance; and finally, it explains. The reason why the remedies and severance were not explained earlier and not in order is to clarify the aspect of gradually remedying ignorance directly, not just removing the severe defiled mind, from coarse to fine, which can cause the fundamental ignorance to be gradually abandoned and removed. For this reason, the remedies and severance of ignorance are explained later. The defilement mentioned here refers to the above consciousness, and opens up the five kinds of mind, but only to remove them from coarse to fine, so it is explained in reverse order. Initially, clinging to corresponding defilement is the afflictions of view and cultivation arising from the above consciousness. As mentioned above, calculating 'I' and 'mine,' various false attachments, and even the meaning of the increase of afflictions of view and love that this consciousness relies on. The so-called '信相应地能离' (the stage of correspondence with faith can separate) is the tenth stage of understanding among the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications). As the Renwang Sutra says, 'Subduing endurance, holy embryo, thirty people, ten faiths, ten minds, worthy mind.' Entering this stage, the coarse delusions of view and cultivation cannot manifest, so it is called 'separation.' It should be known that what is explained in this treatise, from beginning to end, is all about the manifestation of remedies and severance, not about seeds. Therefore, there are also differences in the stages and levels of remedies and severance described in other sutras, so there is no need to be surprised. Secondly, the uninterrupted corresponding defilement is the fifth continuous consciousness among the five kinds of mind, corresponding and uninterrupted with the dharma-self attachment, so it can only be completely separated when entering the first bhumi (the first stage of a Bodhisattva's path) and attaining the view of emptiness of dharmas. Thirdly, the defilement corresponding to discriminating wisdom is the fourth wisdom consciousness among the five minds. Before the seventh bhumi (the seventh stage of a Bodhisattva's path), when the two emptinesses (emptiness of self and emptiness of dharmas) arise, it does not manifest. When emerging from contemplation and engaging with the mundane, it can also manifest at will, so it is said to be 'gradually separated.' After the seventh bhumi. --------------------------------------------------------------------------------
Chinese
。永灭不起。名究竟离。此义如解深密经说。论其种子。至金刚心。方乃顿断。如离论中之所广说。上来三染。行相是粗。具三等义。故名相应。 第四现色不相应染者 即五意中第三现识如明镜中。现诸色像故。 色自在地者 是第八地。 第五能见心不相应染者 五中第二转识。依于动心能见相故。 心自在地 是第九地。 六根本业不相应染者 五中第一业识。依无明力不觉念动故。 菩萨尽地者 是第十地及无垢地。总为一位也。就实。论云。八地以上。亦有微细现相起。但此地中。已得净土自在。粗色永不现起。故说离耳。又九地以上。亦有微细能见。但得心自在。见相转细。故说离也。所以得知。故下文云。依于业识。乃至菩萨究竟地所见者。名为报身。若离业识。则无见相。知业识未尽之时。能见之相亦不相离也。次下。第二明相应不相应义。初三染名相应。后三染及无明。是不相应。如上言心不相应忽然起念名为无明故。 心念法异者 谓烦恼数法。其相各异。如分别智相应染中我见爱我我慢业异也。迦延经中说云。心及心所念法。当知。此中心念法者。是心所念法。皆是心数之别名也。 依染净差别者 分别染净诸法。计我我所差别等也。 现代汉语译本：永恒地灭除，不再生起，名为究竟解脱。此义如《解深密经》（Samdhinirmocana Sutra）所说。论其种子，直至金刚心（Vajra Heart，指佛的智慧），方才顿然断除，如《离论》（L離論）中所广为阐述。以上三种染污，其行相粗显，具备三种同等意义，故名相应。 第四，现色不相应染，即五意（Five Minds）中的第三现识（Manifestation Consciousness），如明镜中显现诸色像一般。 色自在地（Form Freedom Ground），是第八地（Eighth Bhumi）。 第五，能见心不相应染，五意中的第二转识（Transforming Consciousness），依于动心（Moving Mind）而能见诸相。 心自在地（Mind Freedom Ground），是第九地（Ninth Bhumi）。 第六，根本业不相应染，五意中的第一业识（Karma Consciousness），依无明（Ignorance）之力而不觉念动。 菩萨尽地（Bodhisattva Exhaustion Ground），是第十地（Tenth Bhumi）及无垢地（Immaculate Ground），总为一位。就实际而言，《论》中说，八地以上，亦有微细现相生起，但此地中，已得净土自在，粗色永远不再显现，故说远离。又九地以上，亦有微细能见，但得心自在，见相转为细微，故说远离。所以得知，故下文说，依于业识，乃至菩萨究竟地所见者，名为报身（Reward Body）。若离业识，则无见相。可知业识未尽之时，能见之相亦不相离。其次，第二部分阐明相应与不相应的意义。初三种染名为相应，后三种染及无明，是不相应。如上所言，心不相应忽然起念名为无明。 心念法异，谓烦恼数法，其相各异。如分别智相应染中我见（Self-view）、爱我（Self-love）、我慢（Self-conceit）业异也。《迦延经》（Kātyāyana Sutra）中说，心及心所念法，当知。此中心念法者，是心所念法，皆是心数之别名也。 依染净差别，分别染净诸法，计我我所（Self and what belongs to self）差别等也。