Chinese
异柱用。亦应此柱无赖他乎。解言。不例。柱是无体。以四微上假号柱。名赖他义。显真法之中。同一体中随义分万。举一寻体即是其体。万亦如是。一中全体。万中全体。何用彼中他用为己。他体为己。此真法中。同一体中万义互相缘集。不相舍离。故经说言。譬如父母。各各异故。故名无常。有彼此者即是无常。理是一体无彼此故。故湛然常。又经说言。我所说法非一非异。湛然常住非如假合一。故言非一。非如实法各别体故。故言非异。是故异也。所言义者。随事名义。虽体一味而随义万差。然则体义不殊。无有一性。即是如故。而无不性。义差别故。此二即是极理体状。自下第二正释章门。此中有二。初释法章门。后释义章门。初中有二。一者正释。二何以下转释。初中有三句。一表出法体。二是心下明其用。三依于此下明立义意。所言法者牒前章门。谓众生心者。以法受生。名为众生。此是就凡。若通言之众法合生名为众生。此是通圣。心者是其三聚法中。简色无作是心法也。此心即是有命中实故名真心问曰。何故心是理乎。答。理非物造。故名为理。非为木石。神知之虑故名为心。是心则摄一切世间出世间者。如此理者诸法中体。以用归体。故言则摄。用虽众多无出染净。染则世间。净则出世。依于此心 现代汉语译本 异柱的作用也是如此。难道这根柱子要依赖其他的柱子吗？解释说：不能这样类比。柱子本身没有实体，只是在四微（地、水、火、风）之上假立的名称，所以说依赖其他。这显示了真法之中，同一个本体中随着意义而分化出万象。举出一个，就能寻到本体，那就是它的本体。万象也是如此。一中包含全体，万中也包含全体。哪里需要从其他事物中取用为己用，或者把其他本体当作自己的本体呢？这在真法中是不成立的。在同一个本体中，万种意义互相缘起聚集，不互相舍弃分离。所以经中说：‘譬如父母，各自不同，所以名为无常。’有彼此分别的就是无常。理体是一体的，没有彼此之分，所以湛然常住。又经中说：‘我所说的法非一非异。’湛然常住，不是像虚假的结合那样成为一，所以说非一。也不是像真实存在的法那样各有不同的本体，所以说非异。所以说是异。所说的‘义’，是随着事物而产生的名称意义。虽然本体只有一个味道，但随着意义而有万种差别。然而本体和意义并不相违背，没有一个不变的自性，这就是如如不动的本体，而又无所不是，因为意义有差别。这两种就是极理的本体状态。 下面第二部分正式解释章门。这部分分为两部分：首先解释法章门，然后解释义章门。在解释法章门中，又分为两部分：一是正面解释，二是‘何以下转释’。在正面解释中，有三句话：一是标出法的本体，二是‘心下明其用’，三是‘依于此下明立义意’。所说的‘法’，是承接前面的章门。‘谓众生心者’，因为众生由法而生，所以名为众生。这是就凡夫而言。如果通俗地说，众法合和而生，名为众生。这是通用于圣人。‘心者’，是在三聚法（善法、恶法、无记法）中，简别于色法和无作法，是心法。这个心就是有命中的真实，所以名为真心。问：为什么心就是理呢？答：理不是被制造出来的，所以名为理。不是木头石头，而是具有神知之虑的，所以名为心。这个心就摄取了一切世间和出世间法。像这样的理，是诸法中的本体。因为作用归于本体，所以说‘则摄’。作用虽然众多，但没有超出染和净。染就是世间法，净就是出世间法。依于这个心。
English
English version The function of different pillars is also like this. Should this pillar rely on other pillars? The explanation is: it cannot be compared like that. A pillar itself has no substance; it is merely a name provisionally established upon the four elements (earth, water, fire, and wind), so it is said to rely on others. This reveals that within the true Dharma, the same essence differentiates into myriad phenomena according to meaning. By pointing out one, one can find the essence, which is its essence. The myriad phenomena are also like this. One contains the whole, and the myriad also contain the whole. Where is the need to take from other things for one's own use, or to regard other substances as one's own? This is not established in the true Dharma. Within the same essence, myriad meanings arise and gather together interdependently, without abandoning or separating from each other. Therefore, the sutra says: 'Like parents, each is different, so they are called impermanent.' That which has distinctions of 'this' and 'that' is impermanent. The principle is one essence, without distinctions of 'this' and 'that', so it is eternally still (湛然常). Furthermore, the sutra says: 'The Dharma I speak is neither one nor different.' Eternally still, it is not like a false combination becoming one, so it is said to be not one. Nor is it like truly existing dharmas each having different substances, so it is said to be not different. Therefore, it is different. The 'meaning' that is spoken of is the name and meaning that arise according to things. Although the essence is of one flavor, it has myriad differences according to meaning. However, the essence and meaning do not contradict each other; there is no unchanging self-nature. This is the thusness (如如) of the unchanging essence, and yet it is all that is not, because meaning has differences. These two are the state of the ultimate principle. The second part below formally explains the chapter gates (章門). This part is divided into two parts: first, explain the Dharma chapter gate (法章門), and then explain the Meaning chapter gate (義章門). In explaining the Dharma chapter gate, it is again divided into two parts: one is the direct explanation, and the other is 'What follows is the transferred explanation (何以下轉釋)'. In the direct explanation, there are three sentences: one is to state the essence of the Dharma, the second is 'Below, the mind clarifies its function (心下明其用)', and the third is 'Based on this, below, clarify the intention of establishing meaning (依于此下明立義意)'. The 'Dharma' that is spoken of is in continuation of the previous chapter gate. 'What is meant by the mind of sentient beings (众生心者)' is that because sentient beings are born from the Dharma, they are called sentient beings. This is in reference to ordinary beings. If speaking generally, the combined arising of all dharmas is called sentient beings. This is applicable to sages. 'The mind (心者)' is, within the three aggregates of dharmas (善法, 恶法, 无记法), distinguished from form (色法) and non-action (无作法), it is the mind-dharma. This mind is the reality within life, so it is called the true mind (真心). Question: Why is the mind the principle (理)? Answer: The principle is not manufactured, so it is called the principle. It is not wood or stone, but has the consideration of divine knowledge, so it is called the mind. This mind encompasses all worldly and other-worldly dharmas. Like this principle, it is the essence within all dharmas. Because function returns to the essence, it is said to 'encompass'. Although the functions are numerous, they do not exceed defilement and purity. Defilement is worldly dharma, and purity is other-worldly dharma. Based on this mind. --------------------------------------------------------------------------------
Chinese
以下明其立义。此心理故据此明义。显示摩诃衍义者。即是其说大乘义也。何以故下明传释。所以是心世出世法体者。彼前第二句释之。以二义释。一义云是心真如相者即是第九识。第九识是其诸法体故。故言即示摩诃衍体故也。是心生灭因缘相者是第八识。第八识是其随缘转变随染缘故生灭因缘相也。何以知者。文中言即示摩诃衍体相用故也。用是正义。体相随来。于一心中绝言离缘为第九识。随缘变转是第八识。则上心法有此二义。是第八识随缘本故。世及出世诸法之根原故言则摄。前中但言八识。后转释中了显二识。故言体用。第八识者摄体从用。故言为用。心生灭也。上中具明染净二用。释中但明随染之用。故胜鬘云。有二难可了知。自性清净心难可了知。彼心为烦恼所染难可了知。彼言自性清净。犹此心真如。本来无二。言用大者。用有二种。一染二净。此二用中各有二种。染中二者。一依持用。二缘起用。依持用者。此真心者能持妄染若无此真妄则不立。故胜鬘云。若无藏识不种众苦。识七法不住不得厌苦乐求涅槃。言缘起用者。向依持用虽在染中而不作染。但为本耳。今与妄令缘集起染。如水随风集起波浪。是以不增不减。解言。即此法界轮转五道。名为众生。染用如是。净用亦有二种。一者随缘显用 现代汉语译本： 下面来明确它的意义。这个心理活动是根据这个来阐明意义的。显示摩诃衍（Mahayana，大乘）的意义，就是说明大乘的意义。为什么呢？下面解释传承的意义。为什么说心是世间和出世间法的本体呢？这是前面第二句解释的。用两种意义来解释。一种意义是说心是真如相，那就是第九识。第九识是诸法的本体，所以说显示了摩诃衍的本体。心是生灭因缘相，这是第八识。第八识是随因缘转变，随着染污的因缘而生灭的因缘相。怎么知道的呢？文中说显示了摩诃衍的体、相、用。用是正面的意义，体和相随之而来。在一心中，断绝言语，远离因缘的是第九识。随着因缘转变的是第八识。那么，上面的心法就有这两种意义。第八识是随因缘的根本，是世间和出世间诸法的根源，所以说‘则摄’。前面只是说了八识，后面转而解释时，显明了两种识，所以说‘体用’。第八识是从用来说本体，所以说是‘为用’，心生灭。上面详细说明了染污和清净两种作用。解释中只说明了随着染污的作用。所以《胜鬘经》说，有两种难以了解，自性清净心难以了解，那个心被烦恼所染难以了解。那里说的自性清净，就像这里说的心真如，本来没有差别。说到用大，用有两种，一是染污，二是清净。这两种用中各有两种。染污中的两种，一是依持用，二是缘起用。依持用是说，这个真心能够保持虚妄的染污，如果没有这个真，虚妄就不能成立。所以《胜鬘经》说，如果没有藏识（Alaya-vijnana，阿赖耶识），就不会种下众多的痛苦，识、七法不能安住，就不能厌恶痛苦，喜好快乐，追求涅槃。缘起用是说，前面的依持用虽然在染污中，但不产生染污，只是根本而已。现在和虚妄令因缘聚集而产生染污，就像水随着风聚集而产生波浪。因此不增不减。解释说，就是这个法界轮转五道，名为众生。染污的作用是这样。清净的作用也有两种，一是随缘显现作用。
English
English version: Now, let's clarify its meaning. This psychological activity is based on this to clarify the meaning. To reveal the meaning of Mahayana (大乘), is to explain the meaning of the Great Vehicle. Why? The following explains the meaning of transmission. Why is it said that the mind is the substance of worldly and transcendental dharmas? This is explained in the second sentence above. It is explained in two senses. One sense is that the mind is the aspect of Suchness (真如), which is the ninth consciousness (识). The ninth consciousness is the substance of all dharmas, so it is said to reveal the substance of Mahayana. The mind is the aspect of the cause and condition of arising and ceasing, which is the eighth consciousness. The eighth consciousness is the aspect of the cause and condition of arising and ceasing according to conditions, following the defiled conditions. How do we know this? The text says that it shows the substance, form, and function of Mahayana. Function is the positive meaning, and substance and form follow. In one mind, the ninth consciousness is the one that cuts off words and is far from conditions. The eighth consciousness is the one that changes with conditions. Then, the above mind-dharma has these two meanings. The eighth consciousness is the root of following conditions, and it is the root of all worldly and transcendental dharmas, so it is said 'then includes'. The previous only said eight consciousnesses, and the latter explanation clarifies the two consciousnesses, so it is said 'substance and function'. The eighth consciousness takes substance from function, so it is said to be 'for function', the mind arises and ceases. The above clearly explains the two functions of defilement and purity. The explanation only explains the function of following defilement. Therefore, the *Shrimala Sutra* says that there are two things that are difficult to understand: the self-nature pure mind is difficult to understand, and that mind is difficult to understand because it is defiled by afflictions. The self-nature purity mentioned there is like the mind Suchness mentioned here, which is originally no different. Speaking of the great function, there are two kinds of function, one is defilement and the other is purity. Each of these two functions has two kinds. The two in defilement are the supporting function and the arising function. The supporting function is that this true mind can hold false defilement. If there is no truth, falsehood cannot be established. Therefore, the *Shrimala Sutra* says that if there is no Alaya-vijnana (藏识), many sufferings will not be planted, and the seven dharmas of consciousness cannot abide, and one cannot be disgusted with suffering, like happiness, and seek Nirvana. The arising function is that the previous supporting function is in defilement but does not produce defilement, it is only the root. Now, with falsehood, the conditions are gathered to produce defilement, just like water gathers with the wind to produce waves. Therefore, it neither increases nor decreases. The explanation says that this Dharma Realm revolves through the five paths and is called sentient beings. The function of defilement is like this. There are also two kinds of pure function, one is the function of manifesting according to conditions. --------------------------------------------------------------------------------
Chinese
。二者随缘作用。言显用者。真识之体本为妄覆。修行对治后息妄染。虽体本来净随缘得言始净显也。是故说为性净法佛无作因果是名显用。问曰。若修行始净者何故得言无作因果。答。虽显由修体非今生。故曰无作。问曰。若非今生何故名果。随缘故名为果也。若据体言非因非果湛然一味。而就妄论真。在因名因。在果名果。故名因果。言作用者。本在凡时但是理体。无有真用。但本有义。后随对治始生真用。是故说为方便报佛有作因果。又云。但是一中义分为二。言能生一切世间出世间善因果者。世间是其染用之义。出世间者净用之义。此是总说理用也。下就人以显诸佛本所乘者依此识。故诸佛得成。无此余缘故。本所乘故。菩萨皆乘此法到如来地者。此识为正因。菩萨修行得成佛道。此之用也。自下缘也。次说解义分者表显也。自下第二广释之中有三。初所辨正理无有邪局故。先明显示正义。立正既周。宜以遣邪。故次第二对治邪执示是非。已拖是可入故。次第三发趣道相。段意如是。之三句别三段名也。显示正义者。以下正明初段。此中有二。一明题章门。二依一心下正释正义。就第二中有二。一者总别略释。二者心真如者。即一法界以下别列广释。初中有四。一者总表数。二者列二章门。三者略释。四者此 二者随缘而起作用。说到‘显用’，是说真识的本体本来被虚妄所覆盖，通过修行对治后，止息了虚妄的染污。虽然本体本来清净，但随顺因缘才得以显现清净，所以说是‘性净法佛’，是‘无作因果’，这叫做‘显用’。 问：如果修行才开始清净，为什么能说是‘无作因果’呢？ 答：虽然显现是由于修行，但本体并非现在才产生，所以说是‘无作’。 问：如果不是现在产生，为什么称之为‘果’呢？ 答：随顺因缘的缘故，称之为‘果’。如果从本体来说，非因非果，湛然一味。而就虚妄来论真，在因位时称为‘因’，在果位时称为‘果’，所以称为‘因果’。 说到‘作用’，本来在凡夫时，只是理体，没有真实的作用，只是本有这种可能性。后来随着对治，才开始产生真实的作用，所以说是‘方便报佛’，是‘有作因果’。 又说：‘但是一中义分为二’，说到能生一切世间和出世间的善因果，世间是其染污作用的含义，出世间是其清净作用的含义。这是总的说明理体和作用。 下面就人来显明诸佛本来所依乘的，是依此识（Alaya-识，阿赖耶识）。因为这个缘故，诸佛才能成就，没有其他的因缘。所以说是本来所依乘的。菩萨都依乘此法到达如来地，此识是正因，菩萨修行得以成就佛道，这是它的作用。下面是缘。 接下来是‘解义分’，表示显明的意思。从下面开始是第二大段，广泛解释，其中有三部分。第一，所辨明的正理没有邪曲，所以先说明显示正义。树立正义已经周全，就应该去除邪见，所以第二部分是对治邪执，指示是非。已经拖延了，可以进入正题了。第三部分是发起趋向于道的相状。段落的意义是这样。这三句话分别代表三个段落的名称。 ‘显示正义’，以下正式说明第一段。这其中有两部分。第一部分是说明题章门，第二部分是‘依一心下’，正式解释正义。在第二部分中又有两部分。第一部分是总的概括解释，第二部分是‘心真如者，即一法界’以下，分别列出广泛的解释。第一部分中有四点。第一点是总的标出数量，第二点是列出两个章门，第三点是概括解释，第四点是‘此’。