English
The two operate according to conditions. When speaking of 'manifestation of function', it means that the substance of true consciousness is originally covered by delusion. After cultivation and treatment, the defilements of delusion cease. Although the substance is originally pure, it is only through conditioning that it can be said to be initially manifested as pure. Therefore, it is said to be 'self-nature pure Dharma Buddha', which is 'causation without action'. This is called 'manifestation of function'. Question: If purity begins with cultivation, why is it said to be 'causation without action'? Answer: Although the manifestation is due to cultivation, the substance is not newly produced. Therefore, it is said to be 'without action'. Question: If it is not newly produced, why is it called 'result'? Answer: It is called 'result' because of conditioning. If we speak of the substance, it is neither cause nor result, but a pure, unified essence. However, when discussing truth in terms of delusion, it is called 'cause' when it is in the causal stage and 'result' when it is in the resultant stage. Therefore, it is called 'causation'. When speaking of 'function', it is originally only the principle in ordinary beings, without true function, but only the potential for it. Later, with treatment, true function begins to arise. Therefore, it is said to be 'expedient reward Buddha', which is 'causation with action'. It is also said: 'But the meaning in one is divided into two.' When speaking of the ability to produce all wholesome causes and results of the mundane and supramundane realms, the mundane is the meaning of its defiled function, and the supramundane is the meaning of its pure function. This is a general explanation of principle and function. Below, it is shown through people that what all Buddhas originally rely on is this consciousness (Alaya-vijnana). Because of this, Buddhas can attain enlightenment; there is no other cause. Therefore, it is said to be what they originally rely on. Bodhisattvas all rely on this Dharma to reach the stage of Tathagata. This consciousness is the direct cause, and Bodhisattvas cultivate to attain Buddhahood. This is its function. Below are the conditions. Next is the 'section on explaining the meaning', which means to reveal and clarify. From below begins the second major section, which is a broad explanation, consisting of three parts. First, the correct principle being discussed is free from deviation, so it first clarifies and reveals the correct meaning. Once the establishment of the correct meaning is complete, it is appropriate to remove wrong views. Therefore, the second part is to treat wrong attachments and indicate what is right and wrong. Having been delayed, it is now possible to enter the main topic. The third part is to initiate the aspect of progressing towards the path. The meaning of the sections is like this. These three sentences represent the names of the three sections respectively. 'Revealing the correct meaning': From below, the first section is formally explained. There are two parts in this. The first part is to explain the title and chapter, and the second part is 'relying on one mind below', formally explaining the correct meaning. In the second part, there are again two parts. The first part is a general summary explanation, and the second part is 'the mind as true suchness is the one Dharma realm' below, listing separate and broad explanations. There are four points in the first part. The first point is to generally indicate the number, the second point is to list the two chapter doors, the third point is a summary explanation, and the fourth point is 'this'. --------------------------------------------------------------------------------
Chinese
义云何以下转释。依一心法者。简异色无作二聚。但一心聚故言一心就此明义故名为依。有二种门者。随义依数。云何为二以下第二列二章门。心真如者。是第九识。全是真故名心真如。心生灭者。是第八识随缘成妄。摄体从用。摄在心生灭中。亦一师云。六识七识生灭也。问。全是妄不是。若尔生灭不非是。何故如是。妄者就用。生灭者就法体。随用故成。法体真故非是生灭。故经说言。不染而染其体常住。问曰。真妄相违无相合理。何故言一心。答曰。随妄义边终日成妄而不妨真。全真义边终日令真而不妨妄。如柱实法义边全灭无有续转。假名义边全转无有灭义而不相碍。有为尚在转灭二义不相碍妨。何况真心有二义乎。问曰。何故如就妄论真。真与妄合缘集起尽名心生灭。言是二门皆各总摄一切法者有二义。一义云。心真如中皆摄出世间一切法。心生灭中皆摄世间一切法。故皆名总摄也。二义云。心真如中皆摄世间出世间一切法。心生灭中亦尔。何者虽真如不随缘染净所依。诸法之体。如影依形。故言各摄。心生灭中。随净缘者转理成行。随染成妄。故言皆摄。自下第四转释。此义云何。何故二门各摄一切法者。一心二义故。故言是二门不相离故也。义分为二。非是别体故言不离。自下第二别释章门。此中有三 现代汉语译本 ‘义云何以下转释’（‘义云何’以下是进一步的解释）。‘依一心法者’（依据一心之法），是为了区别于色无作二聚（‘色’和‘无作’两种聚合）。因为只是一心聚合，所以说‘一心’，就此阐明意义，所以称为‘依’。‘有二种门者’（有两种门），是随顺意义和数量。‘云何为二以下第二列二章门’（什么是二，以下第二部分列出两个章节的门）。‘心真如者’（心真如），是第九识（第九识，又称阿赖耶识，是储存一切经验的根本识）。完全是真，所以名为‘心真如’。‘心生灭者’（心生灭），是第八识（第八识，又称阿陀那识，是执持种子的识）随缘而成为虚妄。从本体摄入作用，摄在‘心生灭’中。也有一位老师说，是六识（眼、耳、鼻、舌、身、意）和七识（末那识，是执着‘我’的识）的生灭。问：全是虚妄不是吗？如果是这样，生灭不是非真吗？为什么这样说？虚妄是指作用，生灭是指法体。随顺作用而成就，法体是真，所以不是生灭。所以经书上说：‘不染而染，其体常住’。问：真妄相互违背，没有相互融合的道理，为什么说一心？答：随顺虚妄的意义，终日成就虚妄，但不妨碍真。完全是真的意义，终日令真，但不妨碍虚妄。如同柱子的真实法义方面，完全灭绝没有延续和转变。假名义方面，完全转变没有灭绝的意义，而不相互妨碍。有为法尚且存在转变和灭绝两种意义不相互妨碍，何况真心具有两种意义呢？问：为什么好像就虚妄来论述真？真与妄结合，因缘聚集而生起和消灭，名为心生灭。说‘是二门皆各总摄一切法者’（这两个门各自总摄一切法），有两种意义。一种意义是：心真如中，都摄取出世间一切法。心生灭中，都摄世间一切法。所以都名为总摄。第二种意义是：心真如中，都摄世间和出世间一切法。心生灭中也是这样。为什么呢？虽然真如不随顺因缘，是染净所依，是诸法的本体，如同影子依靠形体，所以说各自摄取。心生灭中，随顺清净的因缘，转变理而成行。随顺染污的因缘，成就虚妄，所以说都摄取。从下面开始第四部分转而解释。‘此义云何’（这个意义是什么）？为什么两个门各自摄取一切法？因为一心具有两种意义，所以说这两个门不相离。意义分为两种，不是不同的本体，所以说不分离。从下面开始第二部分分别解释章节的门。这其中有三个方面。
English
English version '义云何以下转释' (The following explains '义云何' - What is the meaning?). '依一心法者' (Relying on the One Mind Dharma) distinguishes it from the two aggregates of '色无作二聚' (form and non-action). Because it is only the aggregation of One Mind, it is called 'One Mind'. Explaining the meaning based on this is why it is called 'relying'. '有二种门者' (There are two kinds of gates) follows the meaning and number. '云何为二以下第二列二章门' (What are the two? The second part below lists the two chapter gates). '心真如者' (Mind as Suchness) is the ninth consciousness (the ninth consciousness, also known as the Alaya consciousness, is the fundamental consciousness that stores all experiences). It is entirely true, hence the name 'Mind as Suchness'. '心生灭者' (Mind of arising and ceasing) is the eighth consciousness (the eighth consciousness, also known as the Adana consciousness, is the consciousness that holds the seeds) becoming illusory depending on conditions. It is included in 'Mind of arising and ceasing' by taking the function from the substance. One teacher also says that it is the arising and ceasing of the six consciousnesses (eye, ear, nose, tongue, body, and mind) and the seventh consciousness (Manas consciousness, which is the consciousness that clings to 'I'). Question: Is it entirely illusory or not? If so, isn't arising and ceasing not true? Why is it said this way? Illusory refers to the function, arising and ceasing refers to the Dharma body. It is accomplished by following the function. The Dharma body is true, so it is not arising and ceasing. Therefore, the sutra says: 'Not defiled yet defiling, its substance is constant'. Question: Truth and illusion contradict each other, there is no reason for them to be compatible, why is it called One Mind? Answer: Following the meaning of illusion, it accomplishes illusion all day long without hindering truth. The meaning of being entirely true, it makes it true all day long without hindering illusion. Just like the real Dharma meaning of a pillar, it is completely extinguished without continuation and transformation. In terms of the meaning of provisional name, it completely transforms without the meaning of extinction, and they do not hinder each other. Even conditioned dharmas still have the two meanings of transformation and extinction not hindering each other, how much more so for the true mind having two meanings? Question: Why does it seem to discuss truth based on illusion? Truth and illusion combine, conditions gather to arise and cease, named Mind of arising and ceasing. Saying '是二门皆各总摄一切法者' (These two gates each encompass all dharmas) has two meanings. One meaning is: In Mind as Suchness, all supramundane dharmas are encompassed. In Mind of arising and ceasing, all mundane dharmas are encompassed. Therefore, they are both called encompassing. The second meaning is: In Mind as Suchness, all mundane and supramundane dharmas are encompassed. It is the same in Mind of arising and ceasing. Why? Although Suchness does not follow conditions, it is the basis of defilement and purity, it is the substance of all dharmas, like a shadow relying on a form, so it is said that they each encompass. In Mind of arising and ceasing, following pure conditions, it transforms principle into practice. Following defiled conditions, it accomplishes illusion, so it is said that it encompasses all. From below, the fourth part turns to explain. '此义云何' (What is this meaning)? Why do the two gates each encompass all dharmas? Because One Mind has two meanings, so it is said that these two gates are not separate. The meaning is divided into two, it is not a different substance, so it is said that they are not separate. From below, the second part separately explains the gates of the chapters. There are three aspects in this. --------------------------------------------------------------------------------
Chinese
。一者释心真如章门。二者心生灭者以下。释心生灭章门。三者复次真如自体相者以下。就真如体用以辨当现。所以尔者。心真如门。犹前立义是心真如相也。心生灭门者。犹前是心生灭因缘相也。是心体义众生现有。用义在当。是故第三辨当现也。初中有二。一者明真如体一。二者后次真如者以下就真如中。义分空有以明真如。初中有二。一者真如绝言。二者问曰以下明其趣入方法。初中有七。一者明真如体。二者一切诸法唯依妄下明妄法体。三者是故一切法下以明真如法体有相无。四者以一切言说假名以下以明妄法相有体无。五者言真如者以下因言遣言。六者此真如体以下释真如名。七者当知一切法以下总结绝名。此中大概正明真如。兼明妄法者是对来耳。非是正宗。初中有二。一者总明体义。二者所谓以下正表其体。言即是一法界者是一心也。异彼余法故言法界。亦可对妄。据真为一。大总相者。心是能总恒沙佛法。榄众诸法。以成总心。岂得不大故言大总相。若通言之诸法各有总别之义。然心一总者。心为能知。法为所知。故名为总。依此心生种种法故言法门体。此是总相。明体之自下第二正表其体。上明诸法之体。何为所谓心性非色无作。何为诸法以心为体。不生不灭故湛然常。一得不退名为常。不生不灭 名为恒。此真如心不生灭故诸法之体。自下第二明妄法体。此中有二。一者顺释。二者若离心念以下返释。一切诸法者。生死妄法非一。故名一切诸。如虚非无故名之为法。唯依妄念而有差别者。无明是其为妄念也。以有无明迷真如故即有生灭。如空中花。眼患故有。眼治则无。众生如是。无明眼瞙故生灭。非有妄计为有。起种种业受种种苦。若以修起缘知金神决其眼瞙。方知妄无豁然会真。故肇师言。所以众生轮转生死者皆着欲故也若欲止于心即无复生死。自下返释。若离心念者。是七识为心念也。则无一切境界之相者。是生死境界也。有妄念故则有妄境。若无妄念生死妄境何由得起。故下文言。心生法生心灭法灭。三界虚妄但一心作。问曰。何故上中八识为生死体。今此何故妄心为体。答。近体者妄心是也。若远由者真识亦是。又问。即此法界轮转五道名为众生。何故远由寻妄根原即为是也。而体非妄故云远由也。自下第三明其真如体有相无。此中有三。初结前。中明相无。后辨体有。是故者结前心性。颂前释成不生不灭故绝相妙有。自下明其离相。此中有二。一者无他相。二毕竟下无自相也。一切法者真如中恒沙法是也。从本以来者非始绝相。表其久来清净也。离言说相者。以无像故不可以言着。体非是生死有 现代汉语译本 名为恒（永恒）。此真如心（Tathata-citta，如实之心）不生不灭，故为诸法之本体。下面第二部分阐明虚妄之法的本体。这部分包含两点：一是顺向解释，二是‘若离心念’以下的反向解释。‘一切诸法’指的是生死流转的虚妄之法，并非单一，故称‘一切诸’。如同虚空并非不存在，所以称之为‘法’。唯有依赖虚妄念头才会有差别，而无明（Avidya，对实相的迷惑）就是这虚妄念头的根源。因为有了无明，迷惑了真如，所以才会有生灭。如同空中的花朵，因为眼疾才显现，眼疾痊愈则消失。众生也是如此，因为无明遮蔽，所以产生生灭。将本不存在的妄念执着为存在，从而造作种种业，承受种种苦果。如果通过修行生起智慧，如金刚神眼般洞察，就能消除眼疾，才能明白虚妄本不存在，从而豁然开悟，与真如相应。所以肇法师说：‘众生之所以在生死中轮回，都是因为执着于欲望。’如果能止息妄心，就不会再有生死。下面是反向解释。‘若离心念’，这里的‘心念’指的是第七识（末那识，Manas-vijnana，意根）。‘则无一切境界之相’，指的是生死的境界。因为有妄念，所以有虚妄的境界。如果没有妄念，生死的虚妄境界又从何而起？所以下文说：‘心生则法生，心灭则法灭。三界虚妄，唯心所作。’问：为什么前面说第八识（阿赖耶识，Alaya-vijnana，藏识）是生死的本体，而现在又说妄心是本体？答：从近处来说，妄心是生死的本体。如果从远处追溯根源，真识（阿赖耶识）也是生死的根源。又问：这法界（Dharmadhatu，法界）中轮转五道（五趣轮回）的众生，为何要从远处追溯虚妄的根源？答：因为本体并非虚妄，所以说是从远处追溯根源。下面第三部分阐明真如本体的‘有相’与‘无相’。这部分包含三点：首先是总结前文，然后阐明‘无相’，最后辨析本体的‘有’。‘是故’，总结前文的心性。赞颂前文所解释的不生不灭，所以是超越一切相的微妙之‘有’。下面阐明其离相。这部分包含两点：一是没有他相，二是‘毕竟’以下没有自相。‘一切法’指的是真如中如恒河沙数般众多的法。‘从本以来’，并非现在才绝相，而是表明其长久以来的清净。‘离言说相’，因为没有形象，所以无法用语言来描述。本体并非生死之‘有’。