English
English version: The rest are also like this. Saying 'non-distinctive characteristics' (言非异相者) does not mean different appearances, so it is said 'non-distinctive characteristics'. All virtues (万德) are the same entity, so they are not different individual entities. 'Non-non-one' (非非一) means that it cannot be without a single nature, yet it is not absolutely singular. The meaning of 'constant' (常) refers to unchanging throughout the day, not the meaning of happiness. The rest are the same as this. Saying 'non-non-distinctive' (非非异) means that the meanings of constant and happiness are not singular, so it is called 'non-non-distinctive'. 'Non-one and distinctive characteristics' (非一异相) is a double negation. Saying 'non-self-characteristics' (非自相) means being apart from characteristics and nature. Saying 'apart from characteristics' (离相) is like pure ghee (醍醐) filling a container, clear and transparent, without colors like blue, yellow, red, or white. It is also like the minds of sentient beings, without shapes like large, small, long, or short. True Dharma (真法) is also like this, so it is called 'apart from characteristics'. Saying 'apart from nature' (离性) means that there is no individually guarded nature; outside of all dharmas, the constant entity can be compared and attained, so it is called 'apart from nature'. Therefore, it is said 'non-self-characteristics'. 'Non-other-characteristics' (非他相) means there are no characteristics of birth and death. Question: Is this mutual negation? Answer: No, it is not. Mutual negation means that there is no ox in a horse, so it is said that the horse is empty. 'No other characteristics' (无他相) means that in True Dharma, searching for and investigating the characteristics of birth and death dharmas is unattainable, so it is called emptiness. Saying 'non-non-self-characteristics' (非非自相) means that although there are no particular self-characteristics, the meaning of non-birth and non-death in all dharmas is taken as constant, and this is the constant characteristic. The rest are the same as this. 'Non-non-other-characteristics' (非非他相), constant is opposite to happiness, it is not a constant characteristic, so it is called 'non-non-other'. 'Non-both self and other characteristics' (非自他俱相) is a double negation. Saying 'non-large characteristics' (非大相), in terms of the provisional and the real, in the mundane world, the provisional is large and the real is small, the general and the particular are different. True Dharma is not like this; there are no superior or inferior differences in appearance, it is the same in one flavor. It can also be understood this way: in the mundane world, the real is used to accomplish the provisional, and the provisional cannot be used to accomplish the real dharma. True Dharma is not like this; in one constant, there are both general and particular. Embracing happiness to become constant is called general. Conversely, the meaning of constant accomplishing happiness is called particular. Why is it said this way? Because without constant, happiness cannot be accomplished. It is not that the general is necessarily a large characteristic, and the particular is necessarily a small characteristic. 'Non-non-large' (非非大) means that it is always general. 'Non-non-small characteristics' (非非小相) means that it is always particular. 'Non-non-both large and small characteristics' (非非大小俱相) is a double negation. All dharmas have the meaning of general and particular, and there is no obstruction between general and particular. This is the true emptiness of True Dharma. Question: Illusory dharmas are like a pillar in --------------------------------------------------------------------------------
Chinese
。望四微为假。望舍为实。故一柱中总别无障碍。何故但真总别无碍耶。答曰。不例。真法之中以乐成常。还即是常。以成乐义望法之中。不得还以柱令成微。故有障碍。问曰。以乐成常时。以乐中别义成以总义耶。答。以别义成。问。若尔别恒成总非总成别。答。虽义尔而以乐成常。尔时常总令常。亦是别还成乐义。总非别异。别非总异。故得言无障碍也。言彼此相者就心境门。非是俗中。以境异心故非此。故非相。以心异境故名非彼相也。虽是一体心义能知。法为所知。故言非非此相非非彼相。第五句双遣。同前也。以俗中一切法不得当故。第六句中总说妄心非所应也。言乃至者经本六句。略无中三。超至第六故言乃至也。总说一切众生妄心分别皆不相应。必无像故。自下第三结前也。故说为空者正结前说。次下释结。何故空者。若离妄心实无可空。真法湛然故。而将妄心所造之物不得湛故。故说为空也。自下第二释不空章门。所言不空者是显首也。此中有三。一者释不空义。二者亦无有相以下遣着。三者唯证以下取人以证。已者其也。其法体空无妄故。即真心常住也。非但一心。恒沙净法满足无缺。故名不空也。然既法满足似有所相。故次遣着。亦无有相可取也。虽体有而非有相也。何故无相者故言离念境界也 。自下第三以证唯证相应故也。非证人者言说所不及证人唯知耳。总而为言。此真识体唯是法界。恒沙佛法同体缘集。互以相成不离不脱不断不异。良以诸法同体缘集。互相成故无有一法别守自性。虽无守性而无不性无有守性。即是如如一实之门。而无不性即是真实常乐净等法界门也体性常然古今不变名湛然常也。 大乘起信论义疏上之上 大乘起信论义疏上之下 净影寺沙门慧远撰 自下第二释心生灭门。此中有二。一者略表其体。二此识有二。以下广说其义。心生灭者显名也。依如来藏者是第八识也。有生灭心者是第七识也。此言依者同时相依。如影依形。此之二句妄有所以。此妄之中随妄转流名第八识。下正表体有三句。所谓不生不灭者其体常住。随缘成妄。而体非无常。如上说也。此之一句正表体常。与生灭和合者随缘令妄。和合如一。此之一句明随妄义。非一者性常住故。非异者令和合故。此之二句辨随缘相。以此三句辨第八识也。名阿梨耶识者是梵语也。此翻名为无失没识。虽在生死性不失没。故名无没。名随义翻名为宗识。妄所依故亦名藏识。备有一切诸净法。故此等名者经论非一。而非正翻也。自下第二广释其义。此中有三。一者辨其解惑根源。二者复次生灭因缘相者以下 现代汉语译本 从下面第三段开始，是为了证明唯有证悟才能相应。不是证悟之人，其言语无法触及，唯有证悟之人才能知晓。总而言之，这真识的本体就是法界（Dharmadhatu），如同恒河沙数般的佛法同体缘起，互相成就，不离不脱，不断不异。正因为诸法同体缘起，互相成就，所以没有一法独自固守自性。虽然没有固守自性，但又无所不性，没有固守自性，就是如如一实之门（Tathata），而无所不性，就是真实常乐净等法界之门。其体性本来如此，古今不变，名为湛然常。 《大乘起信论义疏》上之上 《大乘起信论义疏》上之下 净影寺沙门慧远 撰 从下面第二段开始，解释心生灭门。这其中有两点：一是简略地表明其本体；二是此识有二。以下详细解释其含义。‘心生灭者’是显明的名称。‘依如来藏（Tathagatagarbha）者’是指第八识（Alaya-vijnana）。‘有生灭心者’是指第七识（Manas-vijnana）。这里说的‘依’是指同时相互依存，如同影子依附于形体。这两句话说明了妄有的原因。在这妄有之中，随着妄念流转，名为第八识。下面正式表明本体，有三句话：所谓‘不生不灭者’，是说其本体常住，随缘而成为虚妄，但本体并非无常，如上文所说。这句话正是表明本体是常住的。‘与生灭和合者’，是说随顺因缘而产生虚妄，和合如一。这句话说明了随妄的含义。‘非一者’，是因为其性常住的缘故；‘非异者’，是因为和合的缘故。这两句话辨析了随缘之相。用这三句话来辨析第八识。‘名阿梨耶识者’是梵语。翻译成汉语名为‘无失没识’。虽然处在生死轮回之中，但其性不会失没，所以名为‘无没’。按照含义翻译，名为‘宗识’，因为是妄念所依之处，也名为‘藏识’，因为它具备一切清净的法。这些名称，在经论中并非只有一个，但都不是正面的翻译。从下面第二段开始，广泛地解释其含义。这其中有三点：一是辨析其解惑的根源；二是‘复次生灭因缘相者’以下
English
English version From the third section below, it is to prove that only enlightenment can correspond. Those who are not enlightened cannot be reached by words, and only the enlightened know. In short, the substance of this true consciousness is the Dharmadhatu (法界). Buddha-dharmas like the sands of the Ganges originate from the same body and gather together, mutually accomplishing each other, without separation, detachment, cessation, or difference. It is precisely because all dharmas originate from the same body and gather together, mutually accomplishing each other, that no dharma individually clings to its own self-nature. Although there is no clinging to self-nature, there is nothing that is not its nature. Not clinging to self-nature is the gate of Suchness (Tathata, 如如) and Oneness (一实), and not being without nature is the gate of the true, constant, joyful, and pure Dharmadhatu. Its inherent nature is always so, unchanging from ancient times to the present, and is called serene constancy (湛然常). Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 1 Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 2 Compiled by Shramana Huiyuan of Jingying Temple From the second section below, explain the gate of the arising and ceasing of the mind. There are two points in this: first, briefly state its substance; second, this consciousness has two aspects. The following explains its meaning in detail. 'The arising and ceasing of the mind' is an explicit name. 'Relying on the Tathagatagarbha (如来藏)' refers to the eighth consciousness (Alaya-vijnana, 阿梨耶识). 'Having an arising and ceasing mind' refers to the seventh consciousness (Manas-vijnana, 末那识). The 'relying' mentioned here refers to simultaneous interdependence, like a shadow relying on a form. These two sentences explain the reason for illusory existence. Within this illusory existence, flowing with delusion is called the eighth consciousness. Below, the substance is formally stated in three sentences: The so-called 'neither arising nor ceasing' means that its substance is constant, becoming illusory according to conditions, but the substance is not impermanent, as mentioned above. This sentence precisely states that the substance is constant. 'Combining with arising and ceasing' means that it follows conditions to produce illusion, combining as one. This sentence explains the meaning of following delusion. 'Not one' is because its nature is constant; 'not different' is because of the combination. These two sentences distinguish the aspect of following conditions. These three sentences distinguish the eighth consciousness. 'Named Alaya-vijnana' is a Sanskrit term. Translated into Chinese, it is called 'consciousness without loss or disappearance' (无失没识). Although it is in the cycle of birth and death, its nature will not be lost, so it is called 'without disappearance'. Translated according to meaning, it is called 'foundational consciousness' (宗识), because it is the place where delusion relies, and it is also called 'storehouse consciousness' (藏识), because it possesses all pure dharmas. These names are not unique in the sutras and treatises, but they are not all direct translations. From the second section below, the meaning is extensively explained. There are three points in this: first, to distinguish the source of resolving confusion; second, 'Furthermore, the aspect of the causes and conditions of arising and ceasing' below. --------------------------------------------------------------------------------
Chinese
真妄依持之义。三者复次有四种法以下辨其染净熏习之能。就初中有三。一者举数略释。二者云何以下立列章门。三者所言觉义以下广释章门。言此识有二种义者是举数也。言能摄能生一切法者是略释也。生死涅槃之根源故。是故名为摄生义也。自下列章门。觉者解也。非是修习生用为解故名解也。斯乃异于木石等。故心神为解。又复对于无明闇。故名之为解。言不觉者此是惑也。无明七识以为不觉。自下第三广释章门。此中有三。一者释觉章门。二者所言不觉义以下释不觉章门。三者复次觉与不觉以下料简同异。所以料简者于一体中有觉不觉二义相返。是故第三料简同异。又复亦可上三句文此中广释。言觉义者释上略中不生不灭。不觉义者释上略中与生灭和合句中生灭义也。言同异者释上略中非一非异也。就第一中有三。一者表其八识生死之根源。二者复次本觉随染以下表其八识佛果根源。三者复次觉体相以下总表理体。就第一中有三。一者显其觉体。二者又以觉心源以下明究竟非竟。究竟是其真照行也。非竟是其缘照行也。三者是故一切众生以下总结真妄。就第一中有二。一者明其本觉是真照体。二者始觉者以下明其始觉是真照用。此用是中非宗而对来耳。就初中有二。一者出体。二者依此法身以下释名。就初中 现代汉语译本 真妄依持的含义。第三，又有四种法，以下辨别它们的染污、清净和熏习的能力。在最初的部分中有三点。第一是列举数量并简要解释。第二是‘云何以下’建立并列出章节。第三是‘所言觉义以下’详细解释章节。‘言此识有二种义者’是列举数量。‘言能摄能生一切法者’是简要解释。因为它是生死涅槃的根源。所以称为摄生义。从‘自下’开始列出章节。‘觉者解也’，觉就是理解。不是通过修习产生作用而理解，所以称为理解。这与木头石头等不同。所以心神是理解。而且，相对于无明黑暗。所以称之为理解。‘言不觉者此是惑也’，不觉就是迷惑。以无明和七识作为不觉。从‘自下’开始第三部分，详细解释章节。这部分有三点。第一是解释觉的章节。第二是‘所言不觉义以下’解释不觉的章节。第三是‘复次觉与不觉以下’辨别相同和不同。之所以辨别，是因为在一个本体中，有觉和不觉两种相反的含义。所以第三部分辨别相同和不同。而且，也可以用上面的三句话来详细解释这里的内容。‘言觉义者’解释上面简要解释中的不生不灭。‘不觉义者’解释上面简要解释中与生灭和合句中的生灭含义。‘言同异者’解释上面简要解释中的非一非异。在第一部分中有三点。第一是表明第八识是生死之根源。第二是‘复次本觉随染以下’表明第八识是佛果的根源。第三是‘复次觉体相以下’总括地表明理体。在第一部分中有三点。第一是显现觉的本体。第二是‘又以觉心源以下’说明究竟非竟。究竟是其真照行。非竟是其缘照行。第三是‘是故一切众生以下’总结真妄。在第一部分中有两点。第一是说明本觉是真照体。第二是‘始觉者以下’说明始觉是真照用。这个用是针对而来，并非宗门所立。在最初的部分中有两点。第一是显现本体。第二是‘依此法身以下’解释名称。在最初的部分中