English
English version It is not said that 'the two meanings each encompass everything' because these two meanings only exist within the realm of arising and ceasing. Moreover, these two meanings cannot each contain all dharmas. Furthermore, previously when discussing the two gates, only the meaning of encompassing was mentioned, because in the True Thusness gate (Tathatā-dvāra) there is no meaning of generating. Now, when discussing 'consciousness' (vijñāna) here, the meaning of generating is also mentioned, because only in the realm of arising and ceasing is there the meaning of generating. What is this meaning? Because non-awakening (avidyā)熏习(xūn xí, influence) the original awakening (prakṛti-prabhāsvara-citta), various defiled dharmas arise. Because the original awakening熏习(xūn xí, influence) non-awakening, various pure dharmas arise. Only when these two meanings are combined can they universally generate all dharmas. Therefore, it is said that 'consciousness has two meanings that generate all dharmas.' This statement introduces the following discussion on the four熏习(xūn xí, influence). Question: Earlier it was said that 'one mind has two gates,' and now it is said that 'this consciousness has two meanings.' What is the difference between 'mind' (citta) and 'consciousness' (vijñāna)? Answer: Earlier, it was discussed from the perspective of the principle-essence, called 'one mind,' because this essence contains the gates of both absolute characteristics and conditioned origination, so it is said that 'one mind has two gates.' As the sutra says: 'That which is quiescent is called one mind, and one mind is called the Tathāgatagarbha (Tathāgatagarbha),' the meaning is as described above. Now, the 'consciousness' (vijñāna) spoken of here is only from within the gate of conditioned origination of the one mind. Principle and phenomena are not two, only a single divine thought, called 'one consciousness' (eka-vijñāna), because this essence contains the two meanings of awakening and non-awakening, so it is said that 'this consciousness has two meanings.' Therefore, the scope of 'mind' (citta) is broader, and the scope of 'consciousness' (vijñāna) is narrower, because 'mind' contains two gates, while 'consciousness' contains only one gate. Moreover, the scope of 'gate' is broader, and the scope of 'meaning' is narrower, because the gate of arising and ceasing contains two meanings. As the four-fascicle sutra says: 'That which does not leave and does not transform is called the Tathāgatagarbha-vijñāna (Tathāgatagarbha-vijñāna),' the seventh consciousness (the seventh consciousness refers to manas-vijñāna) flows and does not cease. Why? Because it relies on the conditions of the various consciousnesses to arise, it is not a realm that Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) can attain through practice. The ten-fascicle sutra says: 'The Tathāgatagarbha is not in the Ālaya-vijñāna (Ālaya-vijñāna),' therefore the seventh consciousness arises and ceases, while the Tathāgatagarbha does not arise and does not cease. Why? Because these seven types of consciousness arise based on the thoughts and observations of various realms, and the realms of these seven consciousnesses cannot be perceived by all Śrāvakas and non-Buddhist practitioners. These two passages of scripture together explain the meaning of this consciousness not arising and ceasing. This is to explain that due to the disturbance of the wind of the realm, the waves of the seventh consciousness in the treasury sea (Tathāgatagarbha-vijñāna) turn, so the seventh consciousness arises and ceases. The Tathāgatagarbha, which is the treasury consciousness, although it does not leave the turning, its essence does not turn. -------------------------------------------------------------------------------- 来藏不生不灭故。言不离不转名如来藏识等。十卷意者。欲明七识。是浪不非海相。在梨耶识海中故有生灭。如来藏者。是海非浪。不在阿梨耶识海中故无生灭。故言如来藏不在阿梨耶识中。是故七识。有生有灭等。以如来藏即是阿梨耶识故。言不在。若使如来藏不在生灭梨耶识中者。即应下云是故八种识有生有灭。何故。但言。是故七识有生灭耶。当知。此二经文。其本是一。但翻译者异故。致使语有不同耳。又四卷经云。阿梨耶识名如来藏。而与无明七识。共俱离无常过。自性清净。余七识者。念念不住。是生灭法。如是等文。同明梨耶本觉不生灭义。又四卷经云。刹那者。名为识藏。十卷云。如来藏阿梨耶识。共七识生名转灭相。如是等文是。显梨耶生灭不觉之义。此今论主。总括彼经始终之意故。言道此识有二种义也。 云何为二 已下第二依义别解。 言觉义者 即有二种。谓本觉始觉。 言本觉者 谓此心性离不觉相。是觉照性名为本觉。如下文云。所谓。自体有大智惠光明义故。言始觉者。即此心体。随无明缘。动作妄念。而以本觉熏习力故。稍有觉用。乃至究竟。还同本觉。是名始觉。言不觉义。亦有二种。一者根本不觉。二者枝末不觉。枝末不觉者。谓梨耶识内根本无明名为不 { "translations": [ "现代汉语译本：\n来藏（Tathāgatagarbha，如来藏）是不生不灭的。说‘不离不转’，指的是如来藏识等等。《十卷楞伽经》的用意在于阐明，七识是波浪，但并非大海的本质。它们存在于阿梨耶识（Ālaya-vijñāna，藏识）海中，因此有生有灭。如来藏是海洋，不是波浪，它不在阿梨耶识海中，因此没有生灭。所以说如来藏不在阿梨耶识中，因此七识有生有灭等等。因为如来藏就是阿梨耶识，所以才说‘不在’。如果如来藏不在生灭的阿梨耶识中，那么下文就应该说‘因此八种识有生有灭’，为什么只说‘因此七识有生灭’呢？应当知道，这两段经文原本是一致的，只是翻译的人不同，才导致语句有所不同。\n\n另外，《四卷楞伽经》说，阿梨耶识名为如来藏，与无明和七识共同远离无常的过患，自性清净。其余七识念念不住，是生灭法。这些经文共同阐明了阿梨耶识本觉不生不灭的意义。还有，《四卷楞伽经》说，刹那被称为识藏。《十卷楞伽经》说，如来藏阿梨耶识与七识共同产生名为转灭相。这些经文显示了阿梨耶识生灭不觉的意义。现在这位论主总结了这些经文的始终之意，所以说这个识有两种意义。\n\n什么是两种意义呢？以下是第二部分，根据意义的不同进行解释。\n\n说到觉义，就有两种，即本觉和始觉。\n\n说到本觉，指的是这个心性远离不觉之相，是觉照的性质，称为本觉。如下文所说：‘所谓自体有大智慧光明义’。说到始觉，指的是这个心体随着无明的因缘，产生妄念，但由于本觉的熏习力，稍微有了觉的作用，乃至最终完全恢复到本觉的状态，这称为始觉。说到不觉义，也有两种，一种是根本不觉，一种是枝末不觉。枝末不觉指的是阿梨耶识内的根本无明，称为不觉。" , "english_translations": [ "English version:\nThe Tathāgatagarbha (Womb of the Thus-Come One) is neither born nor dies. To say 'not separate, not transforming' refers to the Tathāgatagarbha-consciousness, etc. The intention of the 'Ten-Fascicle Laṅkāvatāra Sūtra' is to clarify that the seven consciousnesses are waves, but not the essence of the ocean. They exist in the Ālaya-vijñāna (storehouse consciousness) ocean, therefore they have birth and death. The Tathāgatagarbha is the ocean, not the waves; it is not in the Ālaya-vijñāna ocean, therefore it has no birth and death. Therefore, it is said that the Tathāgatagarbha is not in the Ālaya-vijñāna, and therefore the seven consciousnesses have birth and death, etc. Because the Tathāgatagarbha is the Ālaya-vijñāna, it is said 'not in'. If the Tathāgatagarbha were not in the Ālaya-vijñāna of birth and death, then the following text should say 'therefore the eight consciousnesses have birth and death'. Why does it only say 'therefore the seven consciousnesses have birth and death'? It should be known that these two passages of scripture were originally consistent, but the different translators caused the wording to be different.\n\nFurthermore, the 'Four-Fascicle Laṅkāvatāra Sūtra' says that the Ālaya-vijñāna is called the Tathāgatagarbha, and together with ignorance and the seven consciousnesses, it is far from the faults of impermanence, and its self-nature is pure. The remaining seven consciousnesses are constantly changing from moment to moment and are the dharma of birth and death. These scriptures together clarify the meaning of the Ālaya-vijñāna's original enlightenment being neither born nor dying. Also, the 'Four-Fascicle Laṅkāvatāra Sūtra' says that a kṣaṇa (instant) is called the storehouse of consciousness. The 'Ten-Fascicle Laṅkāvatāra Sūtra' says that the Tathāgatagarbha Ālaya-vijñāna and the seven consciousnesses together produce what is called the appearance of transformation and extinction. These scriptures reveal the meaning of the Ālaya-vijñāna's birth, death, and non-enlightenment. This commentator now summarizes the beginning and end of these scriptures, so he says that this consciousness has two meanings.\n\nWhat are the two meanings? The following is the second part, explaining according to the difference in meaning.\n\nSpeaking of the meaning of enlightenment, there are two types, namely original enlightenment and initial enlightenment.\n\nSpeaking of original enlightenment, it refers to this nature of mind being far from the appearance of non-enlightenment, it is the nature of illuminating awareness, called original enlightenment. As the following text says: 'So-called, the self-nature has the meaning of great wisdom and light'. Speaking of initial enlightenment, it refers to this essence of mind, following the conditions of ignorance, producing deluded thoughts, but due to the force of the perfuming of original enlightenment, it gradually has the function of enlightenment, until it ultimately returns completely to the state of original enlightenment, this is called initial enlightenment. Speaking of the meaning of non-enlightenment, there are also two types, one is fundamental non-enlightenment, and the other is branch-end non-enlightenment. Branch-end non-enlightenment refers to the fundamental ignorance within the Ālaya-vijñāna, called non-enlightenment." ] } --------------------------------------------------------------------------------
Chinese
觉。如下文云。依阿梨耶识。说有无觉而起故。言枝末不觉者。谓无明所起一切染法。皆名不觉。如下文云。一切染法皆是不觉相故。若依识相差别简本异末义门。则梨耶识中。唯有本觉及本不觉。若就识体无二摄末归本义门。则彼始觉及末不觉。亦是梨耶识内之义。故上云此识有二义者。通含如是二种之意。故下释中。通举本始二觉及二不觉义也。问。为当。心体只无不觉故名本觉。为当。心体有觉照用名为本觉。若言只无不觉名本觉者。可亦无觉照故是不觉。若言有觉照故名本觉者。未知此觉为断惑不。若不断惑则无照用。如其有断则无凡夫。答非但无闇。亦有明照。以有照故。亦有断惑。此义云何。若就先眠后觉名为觉者。始觉有觉。本觉中无。若论本来不眠名为觉者。本觉是觉。始觉则非觉。断义亦尔。先有后无名为断者。始觉有断。本觉无断。本来离惑名为断者。本觉是断。始觉非断。若依是义。本来断故。本来无凡。如下文云。一切众生。从本已来。入于涅槃菩提之法。然虽曰有本觉故本来无凡。而未有始觉故。本来有凡。是故无过。若汝。言由有本觉本来无凡。则终无始觉。望何有凡者他。亦终无始觉则无本觉。依何本觉以说无凡。当知由有本觉故。本无不觉。无不觉故。终无始觉。无始觉故。本无本 现代汉语译本： 觉。如下文所说：‘依据阿梨耶识（Alaya-vijñāna，藏识），说有无觉而生起。’所以说‘枝末不觉’，是指由无明（avidyā，无知）所生起的一切染污法，都称为不觉。如下文所说：‘一切染污法都是不觉之相。’如果依据识相的差别来简别本和末的意义，那么阿梨耶识中，只有本觉（prakriti-bodhi，自性觉）和本不觉（prakriti-avidya，自性不觉）。如果就识体的无二性，摄末归本的意义来说，那么始觉（sadya-bodhi，初始觉悟）和末不觉（paryanta-avidya，最终不觉）也是阿梨耶识内的意义。所以上面说‘此识有二义’，是通盘包含这两种意思。因此下面的解释中，通盘举出本觉、始觉以及本不觉、始不觉的意义。 问：难道心体只是没有不觉，所以才称为本觉吗？还是心体有觉照的作用，才称为本觉？如果说只是没有不觉才称为本觉，那么也可以说没有觉照，所以是不觉。如果说有觉照才称为本觉，那么不知道这个觉悟是断除了烦恼吗？如果不断除烦恼，就没有觉照的作用。如果已经断除烦恼，就没有凡夫了。 答：并非只是没有黑暗，也有光明照耀。因为有光明照耀，所以也能断除烦恼。这个道理是什么呢？如果就先昏睡后觉醒来说是觉悟，那么始觉有觉悟，本觉中没有。如果说本来就不昏睡才称为觉悟，那么本觉是觉悟，始觉就不是觉悟。断除烦恼的意义也是如此。先有后无称为断除，那么始觉有断除，本觉没有断除。本来就远离迷惑称为断除，那么本觉是断除，始觉不是断除。如果依据这个意义，本来就断除了烦恼，所以本来就没有凡夫。如下文所说：‘一切众生，从本来就进入了涅槃（nirvāṇa，寂灭）菩提（bodhi，觉悟）之法。’然而虽然说有本觉，所以本来没有凡夫，但是还没有始觉，所以本来有凡夫。因此没有过失。如果你们说因为有本觉，所以本来没有凡夫，那么最终没有始觉，又期望什么有凡夫呢？而且最终没有始觉，那么就没有本觉，依据什么本觉来说没有凡夫呢？应当知道因为有本觉，所以本来没有不觉。没有不觉，最终就没有始觉。没有始觉，本来就没有本。