Chinese
大正藏第 32 册 No. 1667 大乘起信论 No. 1667 [No. 1666] 新译大乘起信论序 夫声同则应道合自邻。是以法雄命宗赖宣扬乎法子。素王垂范假传述乎素臣。盖德必不孤圣无虚应矣。起信论者。大乘之秘典也。佛灭度后五百余年。有马鸣菩萨。出兴于世。时称四日道王五天。转不退轮建无生忍。铭总持之智印。宅毕竟之真空。受波奢付嘱。蒙释尊远记。善说法要大启迷津。欲使群生殖不坏之信根。下难思之佛种。故造斯论。其为论也。示无价宝。诠最上乘。演恒沙之法门。惟在方寸。开诸佛之秘藏。本自一心。遣执而不丧其真。存修而亦忘其相。少文而摄多义。假名而会深旨。落落焉皎智月于净天。滔滔焉注禅河于性海。返迷归极莫不由之。此论东传总经二译。初本即西印度三藏法师波罗末陀此云真谛。以梁武帝承圣三年岁次癸酉九月十日。于衡州始兴郡建兴寺。共扬州沙门智恺所译。此本即于阗国三藏法师实叉难陀。赍梵文至此。又于西京慈恩塔内。获旧梵本。与义学沙门荆州弘景崇福法藏等。以大周圣历三年岁次癸亥十月壬午朔八日己丑。于授记寺。与花严经相次而译。沙门复礼笔受。开为两卷。然与旧翻时有出没。盖译者之意。又梵文非一也。 现代汉语译本： 声音相同则彼此呼应，道理相同则自然邻近。因此，佛法雄伟的宗旨，依赖于佛的继承者来宣扬；伟大的孔子垂范于世，也需要贤能的臣子来传述。大概有德之人不会孤单，圣人的出现不会是无意义的。 《起信论》（*Mahāyāna-śraddhotpāda-śāstra*）是大乘佛教的秘密经典。佛陀灭度后五百多年，有马鸣菩萨（*Aśvaghoṣa*）出现于世。当时他被称为‘四日道王’，在五天（*Pañca-deśa*）弘扬不退转的法轮，建立无生法忍。他掌握着总持（*dhāraṇī*）的智慧印记，安住于毕竟空（*atyanta-śūnyatā*）的境界。接受了波奢（*Pārśva*）的付嘱，蒙受释迦牟尼佛（*Śākyamuni Buddha*）的遥远授记。他善于宣说佛法的要义，大大开启了迷惑的津梁。为了使众生种植不坏的信根，播下难以思议的佛种，所以撰造了这部论。 这部论，展示了无价的珍宝，诠释了最上乘的教义，阐述了如恒河沙数般的法门，而这些都蕴含在方寸之间。开启了诸佛的秘密宝藏，其根本在于一心。去除执着却不丧失其真如本性，存有修行却也忘却其表相。文字简略却包含多重意义，借用名相而会归深刻的旨意。它清澈明亮，如同皎洁的月亮悬挂在晴朗的天空；它奔腾浩荡，如同禅定的河流注入自性的海洋。返回迷途，归向真理，没有不通过它的。 此论东传，总共有两次翻译。最初的版本是西印度三藏法师波罗末陀（*Paramārtha*），汉译为真谛。在梁武帝承圣三年，岁次癸酉九月十日，于衡州始兴郡建兴寺，与扬州沙门智恺共同翻译。这个版本是于阗国（*Khotan*）的三藏法师实叉难陀（*Śikṣānanda*）带来的梵文版本。又在西京慈恩寺塔内，获得了旧的梵文本。与义学沙门荆州弘景、崇福法藏等，在大周圣历三年，岁次癸亥十月壬午朔八日己丑，于授记寺，与《华严经》（*Avataṃsaka Sūtra*）相继翻译。沙门复礼负责笔录。分为两卷。然而与旧的翻译版本，时有出入。大概是翻译者的理解不同，而且梵文本也不止一种。
English
English version: When voices are in harmony, they resonate with each other; when principles align, they naturally draw near. Thus, the magnificent tenets of the Dharma rely on the Dharma's successors to propagate them; the great Confucius, setting an example for the world, also needed virtuous ministers to transmit his teachings. The *Mahāyāna-śraddhotpāda-śāstra* (Treatise on the Awakening of Faith in the Mahāyāna) is a secret scripture of Mahāyāna Buddhism. More than five hundred years after the Buddha's Parinirvana, the Bodhisattva Aśvaghoṣa appeared in the world. At that time, he was known as the 'King of the Four Suns,' propagating the irreversible Dharma wheel in the Five Indies (*Pañca-deśa*), and establishing the tolerance of non-origination. He held the wisdom seal of *dhāraṇī*, dwelling in the realm of ultimate emptiness (*atyanta-śūnyatā*). Having received the entrustment of Pārśva, and receiving the distant prediction of Śākyamuni Buddha. He was skilled in expounding the essentials of the Dharma, greatly opening the ferry crossing of delusion. In order to enable sentient beings to plant indestructible roots of faith and sow inconceivable seeds of Buddhahood, he composed this treatise. This treatise reveals priceless treasures, interprets the supreme vehicle of teaching, and expounds Dharma gates as numerous as the sands of the Ganges, all contained within the square inch of the mind. It opens the secret treasury of all Buddhas, the root of which lies in the One Mind. It removes attachments without losing its true nature, and maintains practice while forgetting its appearance. The writing is concise yet encompasses multiple meanings, using names and forms to converge on profound intentions. It is clear and bright, like a bright moon hanging in the clear sky; it is surging and vast, like a river of meditation flowing into the ocean of self-nature. Returning from delusion and returning to the ultimate truth, there is no way that does not pass through it. This treatise was transmitted to the East and translated twice in total. The first version was by the Tripiṭaka master Paramārtha of West India, translated as 真諦 (Zhēndì) in Chinese. In the third year of the Chengsheng era of Emperor Wu of Liang, on the tenth day of the ninth month of the year Guiyou, at Jianxing Temple in Shixing County, Hengzhou, he translated it together with the śrāmaṇa Zhikai of Yangzhou. This version was the Sanskrit version brought by the Tripiṭaka master Śikṣānanda of Khotan. Also, in the pagoda of Ci'en Temple in Xijing, an old Sanskrit version was obtained. Together with the śrāmaṇas of Yixue, Hongjing of Jingzhou, and Fazang of Chongfu, etc., in the third year of the Shengli era of the Great Zhou, on the eighth day of the tenth month of the year Guihai, at Shouji Temple, it was translated successively with the *Avataṃsaka Sūtra*. The śrāmaṇa Fuli was responsible for writing it down. Divided into two volumes. However, there are differences from the old translation version from time to time. Probably due to the different understandings of the translators, and also because there is more than one Sanskrit version. --------------------------------------------------------------------------------
Chinese
夫理幽则信难道尊则魔盛。况当劫浊尤更倍增。故使偏见之流。执成唯识诽毁此论。真妄互熏。既形于言遂彰时听。方等甘露翻为毒药。故经云。唯佛与佛乃能究尽诸法实相。岂可辄以凡心贬量圣旨。夫真如者。物之性也。备难思之业用。蕴不空之胜德。内熏妄法令起厌求。故胜鬘经云。由有如来藏。令厌生死苦乐求涅槃。又经云。阐提之人。未来以佛性力故。善根还生。如彼净珠能清浊水。是胜义之常善。异太虚之无记。故经云。佛性常故非三世摄。虚空无故非三世摄。岂执事空以齐真理。夫论妄者。依理故迷真性。随流为妄漂动。故经云。随其流处有种种味。又楞伽经云。如来藏为无始虚伪恶习所熏。名为识藏。密严经云。佛说如来藏。以为阿赖耶。恶慧不能知。藏即赖耶识。虽在缠而体净。不变性而成迷。故经云。然药真味停留在山。犹如满月。又云。虽处五道受别异身。而此佛性常恒不变。若言真不熏妄妄不熏真。真妄两殊岂会中道。故梁摄论云。智慧极盲暗。谓真俗别执。今则真为妄体。妄假真成性相俱融一异双遣。故密严经云。如来清净藏。世间阿赖耶。如金与指环。展转无差别。圣教明白。何所致疑。良由滞相而乖真。寻末而弃本。言越规矩动成戏论。自贻圣责深可悲哉。余少小以来。专心斯论。玩味 现代汉语译本： 如果真理晦涩，那么邪说就会兴盛；如果正道衰微，那么邪魔就会猖獗。更何况现在正值劫浊时期，情况更是加倍严重。因此，那些持有偏见的人，固执地坚持唯识宗的观点，诽谤这部论著。《成唯识论》中，真和妄相互熏染，这种观点既已形成文字，便广为流传。如同将甘露误认为毒药。《楞伽经》中说：‘只有佛与佛才能彻底了解诸法的真实相状。’ 怎么可以用凡夫俗子的心去衡量圣人的旨意呢？ 所谓真如（Tathata），是万物的本性。它具备难以思议的功用，蕴含着不空（不虚妄）的殊胜功德。内在熏习虚妄的法，使人产生厌离和追求真理之心。所以《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中说：‘由于有如来藏（Tathāgatagarbha），才使人厌恶生死的痛苦，欣乐追求涅槃（Nirvana）。’ 又有经文说：‘即使是一阐提（Icchantika，断善根的人），未来也会因为佛性的力量，而重新生出善根，就像清净的宝珠能够澄清浊水一样。’ 这是胜义谛（Paramārtha-satya）的常善，不同于太虚空的无记（中性）。所以经文说：‘佛性是常有的，所以不受过去、现在、未来三世所局限；虚空是空无的，所以不受三世所局限。’ 怎么可以执着于事相上的空，就认为它与真理相等呢？ 所谓虚妄，是因为依附于真理而迷失了真性，随波逐流而漂泊不定。所以经文说：‘随着水流的方向，会有各种各样的味道。’ 又《楞伽经》（Laṅkāvatāra Sūtra）中说：‘如来藏被无始以来的虚伪恶习所熏染，所以叫做识藏（Ālaya-vijñāna）。’ 《密严经》（Ghanavyūha Sūtra）中说：‘佛说如来藏，就是阿赖耶识（Ālaya-vijñāna）。没有智慧的人不能理解，如来藏就是阿赖耶识。’ 虽然如来藏被烦恼缠缚，但其本体是清净的，其不变的本性变成了迷惑。所以经文说：‘真正的药味仍然留在山中，就像满月一样。’ 又说：‘即使身处五道，承受不同的身躯，但这个佛性是常恒不变的。’ 如果说真不能熏染妄，妄也不能熏染真，那么真和妄是截然不同的，怎么能契合中道（Madhyamaka）呢？ 所以《梁摄论》（Mahāyānasaṃgraha）中说：‘最极端的愚昧，就是认为真谛和俗谛是截然不同的。’ 现在，真如是虚妄的本体，虚妄假借真如而成就。性相相互融合，一和异都被扬弃。《密严经》（Ghanavyūha Sūtra）中说：‘如来的清净藏，就是世间的阿赖耶识，就像金子和指环一样，辗转没有差别。’ 圣教如此明白，还有什么值得怀疑的呢？ 实在是由于执着于表相而违背了真理，追逐末节而抛弃了根本。言语超越了规矩，行动变成了戏论。自取圣人的责备，实在可悲啊！ 我从小就专心研究这部论著，仔细品味其中的含义。
English
English version: If the truth is obscure, then heresies will flourish; if the right path declines, then demons will run rampant. Moreover, now that we are in the age of defilement (Kalpa-kasaya), the situation is even more aggravated. Therefore, those who hold biased views stubbornly adhere to the Vijnanavada (Consciousness-only) school and slander this treatise. In the *Cheng Weishi Lun* (Treatise on Establishing Consciousness-only), the true and the false mutually influence each other. Once this view is put into words, it spreads widely. It is like mistaking nectar for poison. The sutra says: 'Only Buddhas can fully understand the true nature of all dharmas.' How can one use the mind of an ordinary person to measure the intentions of a sage? Tathata (真如, Suchness) is the nature of all things. It possesses inconceivable functions and contains the supreme virtues of non-emptiness (not false). It inwardly influences false dharmas, causing people to develop a sense of aversion and a desire for truth. Therefore, the *Śrīmālādevī Siṃhanāda Sūtra* (胜鬘经) says: 'Because there is the Tathāgatagarbha (如来藏, Buddha-nature), people are disgusted with the suffering of birth and death and happily seek Nirvana (涅槃).' Another sutra says: 'Even an Icchantika (阐提, one who has severed their roots of goodness) will, in the future, due to the power of Buddha-nature, regenerate roots of goodness, just like a pure pearl can clarify muddy water.' This is the constant goodness of Paramārtha-satya (胜义谛, ultimate truth), different from the neutral (无记) nature of empty space. Therefore, the sutra says: 'Buddha-nature is constant, so it is not limited by the three times (past, present, and future); empty space is empty, so it is not limited by the three times.' How can one cling to the emptiness of phenomena and consider it equal to the truth? Falsehood arises because it relies on truth and becomes deluded about true nature, drifting along with the current and becoming unstable. Therefore, the sutra says: 'Depending on the direction of the flow, there will be various flavors.' Also, the *Laṅkāvatāra Sūtra* (楞伽经) says: 'The Tathāgatagarbha is perfumed by beginningless false and evil habits, so it is called the Ālaya-vijñāna (识藏, storehouse consciousness).' The *Ghanavyūha Sūtra* (密严经) says: 'The Buddha said that the Tathāgatagarbha is the Ālaya-vijñāna. Those without wisdom cannot understand that the Tathāgatagarbha is the Ālaya-vijñāna.' Although the Tathāgatagarbha is bound by afflictions, its essence is pure, and its unchanging nature becomes delusion. Therefore, the sutra says: 'The true taste of the medicine remains in the mountain, like a full moon.' It also says: 'Even though one is in the five realms and receives different bodies, this Buddha-nature is constant and unchanging.' If it is said that the true cannot influence the false and the false cannot influence the true, then the true and the false are completely different, how can they be in accord with the Middle Way (Madhyamaka, 中道)? Therefore, the *Mahāyānasaṃgraha* (梁摄论) says: 'The most extreme ignorance is to think that the ultimate truth and the conventional truth are completely different.' Now, Suchness (真如) is the substance of falsehood, and falsehood borrows Suchness to be accomplished. Nature and characteristics are mutually integrated, and both oneness and difference are abandoned. The *Ghanavyūha Sūtra* (密严经) says: 'The pure storehouse of the Tathagata is the Alaya-vijnana of the world, just like gold and a finger ring, there is no difference in transformation.' The holy teachings are so clear, what is there to doubt? It is truly because one clings to appearances and goes against the truth, pursuing the trivial and abandoning the fundamental. Words exceed the rules, and actions become theatrical. One brings upon oneself the blame of the sages, which is truly lamentable! Since I was young, I have devoted myself to studying this treatise, carefully savoring its meaning. --------------------------------------------------------------------------------