English
English version: Not relying on false conditions, the nature itself naturally possesses a divine understanding. This is called 'Zizhenxiang' (the self-true aspect, the true face of self-nature). This is spoken from the perspective of 'not one'. However, when the wind of ignorance acts, giving rise to arising and ceasing, this divinely understanding nature is not different from the original nature. Therefore, it can also be called 'Zizhenxiang'. This is spoken from the perspective of 'not different'. It should be understood that the name 'Zizhenxiang' does not exclusively refer to the state of non-arising and non-ceasing. Question: As the Yogacarabhumi-sastra (Yogacarabhumi-sastra) and other treatises say, the Alaya-vijnana (Alaya-vijnana, storehouse consciousness) is the Vipaka-vijnana (Vipaka-vijnana, resultant consciousness), always in the state of arising and ceasing. Why does this treatise say that this consciousness contains two meanings? Answer: Because each expounds different key points, they are not contradictory. Why is this so? This subtle mind roughly has two meanings. If it is viewed from the perspective of being influenced by karma and afflictions, distinguishing what is not there and causing it to arise, it is always in the state of arising and ceasing. If it is viewed from the perspective of being driven by fundamental Moha (Moha, delusion about the true nature of things), training stillness to cause movement, movement and stillness become one. What they discuss, based on the Samdhinirmocana Sutra (Samdhinirmocana Sutra), is to eliminate the view of 'it is one' or 'it is permanent', from the perspective of being influenced by karma and afflictions, so it is said that this consciousness is always in the state of arising and ceasing, with the differences between mind and mental factors (Citta-caitta, mind and mind-related mental activities) operating. Now this treatise, based on the Lankavatara Sutra (Lankavatara Sutra), in order to counteract the attachment that considers the true and conventional truths as different entities, speaks from the perspective of being driven by ignorance, so it is said that non-arising and non-ceasing and arising and ceasing are combined together and are not different. However, this aspect of being driven by ignorance is also influenced by those karma and afflictions. Therefore, although the two meanings are different, the essence of consciousness is not two. Question: Is it that the Citta-dhatu (Citta-dhatu, essence of mind) is constant and unchanging, while the Citta-lakshana (Citta-lakshana, phenomena of mind) arises and ceases, with the essence and phenomena not separated, combined into one consciousness? Or is it that the Citta-dhatu is constant and unchanging, which is also the Citta-dhatu arising and ceasing? Answer: If one can grasp the meaning, both statements can be accepted. Why is this so? If it is spoken from the perspective of being constant and unchanging, achieved without relying on other conditions, it is called 'essence'. From the perspective of being impermanent and changing, arising and ceasing depending on other conditions, it is called 'phenomena'. It can be said that the essence is constant and the phenomena are impermanent. However, when speaking of arising and ceasing, it does not refer to the arising of 'arising', nor does it refer to the ceasing of 'ceasing', so it is called 'arising and ceasing'. It is because of the arising of mind and the ceasing of mind that it is called arising and ceasing. Therefore, it can be said that the essence of mind arises and ceases. Just like the movement of water is called a wave, it cannot ultimately be said that the movement is not the movement of water. It should be understood that the principle here is also like this. Suppose the essence of mind does not move, but only the aspect of ignorance moves, then there is no reason to transform from ordinary to sage. Because the aspect of ignorance will always cease, the essence of mind has never acted as an ordinary person. Objection: If the essence of mind arises and ceases, --------------------------------------------------------------------------------
Chinese
灭。则真心有尽。以生灭时无常住故。又若心体本静而随缘动。则生死有始。是为大过。以本静时无生死故。又若心随缘变作生灭。亦可一心随缘反作多心。是三难不能得离。故知。此义不可立也。解云。此义无妨。今从后而答。如说常心。随无明缘。反作无常之心。而其常性恒自不反。如是一心。随无明缘。反作多众生心。而其一心常自无二。如涅槃经云。一味之药。随其流处。有种种味。而其真味亭留在山。正谓此也。又虽曰本静。随缘而动。而无生死有始之过。以如是展转动静皆无始。如说云。先是果报。后反成因。而恒展转。因果皆无始故。当知。此中道理亦尔。又虽心体生灭。而恒心体常住。以不一不异故。所谓心体不二。而无一性。动静非一。而无异性故。如水依相续门则有流动。依生灭门而恒不动。以不常不断故。所谓不度亦不灭。故当知。此中道理亦尔。是故所设三难。无不消也。上来约体总立已竟。 此识有二种义 已下。第二约义别解。此中有三。一门义总摽。略明功能。二云何为二已下。依义别释。广显体相。三复次觉与不觉已下。总约二义。明同异相。初中。 言此识有二种义能摄一切法生一切者 能摄之义如前已说。然说二门各摄一切。今明一识含有二义。故一识能摄一切。 现代汉语译本：如果真心会灭，那么真心就有穷尽的时候，因为生灭变化是无常的。又如果心体本来是静止的，却随着外缘而动，那么生死就会有开始，这是很大的过失，因为心体本来静止的时候是没有生死的。又如果心随着外缘变化而产生生灭，那么也可以一心随着外缘反而变成多心。这三种责难是无法摆脱的。所以，要知道这种说法是不能成立的。解释说：这种说法没有妨碍。现在从后面来回答。比如所说的常心，随着无明（avidya）的因缘，反而变成无常的心，但是它的常性始终没有改变。像这样，一心随着无明（avidya）的因缘，反而变成众多众生的心，但是它的一心始终没有二。就像《涅槃经》（Nirvana Sutra）所说的，‘一种味道的药，随着它流到的地方，有种种味道，但是它的真味却停留在山中。’正是说的这个道理。又虽然说本来是静止的，随着外缘而动，但是没有生死有开始的过失，因为像这样辗转的动静都是没有开始的。就像所说的，‘先是果报，后来反而成为原因，而且恒常辗转，原因和结果都没有开始。’应当知道，这其中的道理也是这样。又虽然心体有生灭，但是恒常的心体是常住的，因为不一也不异。所谓心体不是二个，但是没有单一的自性；动和静不是一个，但是没有不同的自性。就像水依靠相续门（continuity aspect）就有流动，依靠生灭门（arising and ceasing aspect）就恒常不动，因为不是常也不是断。所谓不度过也不灭亡。所以应当知道，这其中的道理也是这样。因此，所提出的三种责难，没有不能消除的。上面是总的从体性上建立，已经完毕。 此识有二种义 以下。第二是分别从意义上解释。这其中有三点：第一点是总的标明意义，简略地说明功能。第二点是云何为二 以下，是分别依靠意义来解释，广泛地显示体相。第三点是复次觉与不觉 以下，是总的依靠两种意义，来说明相同和不同的相状。在第一点中： 言此识有二种义能摄一切法生一切者 能摄的意义像前面已经说过的。然而说二门各自包含一切。现在说明一个识包含两种意义，所以一个识能够包含一切。
English
English version: If the true mind ceases, then the true mind has an end, because arising and ceasing are impermanent. Furthermore, if the nature of mind is originally still but moves with conditions, then birth and death have a beginning, which is a great fault, because when the nature of mind is originally still, there is no birth and death. Moreover, if the mind changes with conditions and produces arising and ceasing, then one mind can also change with conditions and become many minds. These three difficulties cannot be avoided. Therefore, know that this view cannot be established. Explanation: This view is not a problem. Now, we answer from the latter. For example, it is said that the constant mind, following the condition of ignorance (avidya), turns into an impermanent mind, but its constant nature never changes. Likewise, one mind, following the condition of ignorance (avidya), turns into the minds of many beings, but its one mind is always without duality. As the Nirvana Sutra says, 'A medicine of one flavor has various flavors depending on where it flows, but its true flavor remains in the mountain.' This is exactly what it means. Furthermore, although it is said to be originally still but moves with conditions, there is no fault of birth and death having a beginning, because such revolving movement and stillness are all without beginning. As it is said, 'First there is karmic retribution, then it turns back into a cause, and it constantly revolves, so cause and effect are both without beginning.' Know that the principle here is also like this. Moreover, although the nature of mind has arising and ceasing, the constant nature of mind is always abiding, because it is neither one nor different. That is, the nature of mind is not two, but it does not have a single nature; movement and stillness are not one, but they do not have different natures. Like water, depending on the aspect of continuity (相續門), it flows; depending on the aspect of arising and ceasing (生滅門), it is always unmoving, because it is neither constant nor discontinuous. That is, it neither passes over nor ceases. Therefore, know that the principle here is also like this. Therefore, the three difficulties that have been proposed can all be resolved. The above is the general establishment from the perspective of essence, which is now complete. The following, 'This consciousness has two kinds of meanings,' is the second part, which explains it separately from the perspective of meaning. There are three points in this: The first point is to generally state the meaning, briefly explaining the function. The second point is 'What are the two?' and below, which explains it separately based on meaning, extensively revealing the essence and characteristics. The third point is 'Furthermore, awareness and non-awareness' and below, which generally relies on the two meanings to explain the aspects of similarity and difference. In the first point: The statement 'This consciousness has two kinds of meanings that can encompass all dharmas and generate all things' - The meaning of 'can encompass' has been explained before. However, it is said that the two aspects each contain everything. Now it is explained that one consciousness contains two meanings, so one consciousness can encompass everything. --------------------------------------------------------------------------------
Chinese
不言二义各摄一切。以此二种唯在生灭门内义故。又此二义。不能各摄一切法故。又复上于二门。但说摄义。以真如门中无能生义故。今于此识亦说生义。以上生灭门中。方有能生义故。此义云何。由不觉熏本觉故。生诸染法。由本觉熏不觉故。生诸净法。如此二义。和合方能遍生一切故。言识有二义生一切法。此言即起下有四熏习已下文也。问上言一心有二种门。今云此识有二种义。彼心此识。有何差别。解云。上就理体。名为一心。体含绝相随缘二义门故。言一心有二种门。如经本言寂灭者名为一心一心者名如来藏。义如上说。今此中识者。但就一心随缘门内。理事无二。唯一神虑。名为一识。体含觉与不觉二义故。言此识有二种义。是故。心宽。识狭。以心含二门识故。又门宽。义狭。以生灭门含二义故。如四卷经云。不离不转名如来藏识。七识流转不灭。所以者何。彼因举缘诸识生故。非声闻缘觉修行境界。十卷经云。如来藏不在阿梨耶识中。是故七识有生有灭。如来藏不生不灭。何以故。彼七种识。依诸境界念观而生。此七识境界。一切声闻外道修行者。不能觉知之。二文同明此识不生灭义。何者。欲明境界风所动故藏海中七识浪转。是故七识。有生有灭。如来藏者。即是藏识。虽不离转。而体不转故。如 现代汉语译本 不言‘二义各摄一切’，是因为这两种含义只存在于生灭门之内。而且，这两种含义不能各自包含一切法。此外，前面在讨论二门时，只说了包含的含义，因为在真如门中没有能生的含义。现在在这里讨论‘识’时，也说了能生的含义，因为只有在生灭门中才有能生的含义。 这个含义是什么呢？由于不觉（avidyā）熏习本觉（prakṛti-prabhāsvara-citta），所以产生各种染污法。由于本觉熏习不觉，所以产生各种清净法。这两种含义和合在一起，才能普遍地产生一切法。所以说‘识有二义生一切法’。这句话就引出了下面关于四种熏习的论述。 问：前面说‘一心有二种门’，现在说‘此识有二种义’，那么‘心’和‘识’有什么区别呢？ 答：前面是从理体的角度来说的，称为‘一心’，因为这个本体包含着绝相和随缘两种含义的门，所以说‘一心有二种门’。如经文所说：‘寂灭者名为一心，一心者名如来藏（Tathāgatagarbha）’，含义如上所述。现在这里说的‘识’，只是从一心随缘门之内来说的，理事无二，唯一神虑，称为‘一识’，因为这个本体包含着觉与不觉两种含义，所以说‘此识有二种义’。因此，‘心’的范围更宽，‘识’的范围更窄，因为‘心’包含着两个门，而‘识’只包含一个门。 而且，‘门’的范围更宽，‘义’的范围更窄，因为生灭门包含着两种含义。如四卷经所说：‘不离不转名如来藏识（Tathāgatagarbha-vijñāna）’，第七识（第七识指末那识，manas-vijñāna）流转不灭。为什么呢？因为它依靠因缘诸识而生，不是声闻（Śrāvaka）、缘觉（Pratyekabuddha）修行所能达到的境界。十卷经说：‘如来藏不在阿梨耶识（Ālaya-vijñāna）中’，所以第七识有生有灭，如来藏不生不灭。为什么呢？因为这七种识，依靠各种境界的念观而生，而这七识的境界，一切声闻外道修行者，都不能觉知。这两段经文共同说明了这个识不生灭的含义。 这是要说明，由于境界风的扰动，藏海（如来藏识）中第七识的波浪才会转动，所以第七识有生有灭。如来藏，就是藏识，虽然不离转动，但其本体是不转动的。