Chinese
大正藏第 44 册 No. 1845 大乘起信论别记 No. 1845 [cf. Nos. 1666, 1844] 大乘起信论别记(本) 海东沙门元晓撰 将释此论略有二门。一者述论大意。二即依文消息。言大意者。然夫佛道之为道也。箫焉空寂。堪尔冲玄。玄之又玄。之出万像之表。寂之又寂。之犹在百家之谈。非像表也。五眼不能见其躯。在言裹也。四辩不能谈其状。欲言大矣。入无内而莫遗。欲言微矣。苞无外而有余。将谓有耶。一如由之而空。将谓无耶。万物用之而生。不知何以言之强为道。其体也旷兮。其若大虚而无私焉。荡兮其若巨海。而有至公焉。有至公故。动静随成。无其私故。染净斯融。染净融故。真俗平等。动静成故。升降参差。升降差故。感应路通。真俗等故。思议路绝。思议绝故。体之者乘影响而无方。感应通故祈之者。超名相而有归。所垂影响。非形非说。既超名相。何超何归。是谓无理之至理不然之大然也。自非杜口开士目击丈夫。谁能论大乘于无乘。起深信于无信者哉。所以马鸣菩萨。无缘大悲。伤彼无明妄风动心海而易㵱。愍此本觉真性睡长梦而难悟。同体智力。堪造此论。赞述如来深经奥义。欲使为学者。暂开一轴遍掬三藏之 现代汉语译本： 《大乘起信论别记》 海东沙门元晓 撰 将要解释这部论典，略分两方面入手：一是陈述论典的大意，二是依照经文进行解读。说到大意，佛道这个‘道’啊，空寂无声，深邃玄妙。玄之又玄，超越万象之外；寂之又寂，却又存在于百家之谈中。它不在形象之外，五眼（肉眼、天眼、慧眼、法眼、佛眼）无法看见它的形体；它存在于言语之中，四辩（义辩、法辩、辞辩、应辩）无法描述它的状态。要说它大，它进入无内而无所遗漏；要说它微，它包含无外而有剩余。要说它有吗？一切如幻由它而空；要说它无吗？万物借它而生。不知该如何表达，勉强称之为‘道’。它的本体是如此空旷，就像巨大的虚空一样无私；浩瀚无边，又像大海一样至公。因为至公，所以动静随之而成；因为无私，所以染净得以融合。染净融合，所以真俗平等；动静生成，所以升降参差。升降参差，所以感应之路畅通；真俗平等，所以思议之路断绝。思议断绝，体悟它的人，能乘着影响而无所不在；感应畅通，祈求它的人，能超越名相而有所归宿。它所垂下的影响，既非形象也非言说。既然超越名相，又何来超越和归宿？这就是所谓的无理之至理，不然之大然啊！如果不是杜口（闭口不言）的开悟之士，亲眼见证的丈夫（大丈夫），谁能谈论大乘于无乘之中，在无信之中生起深信呢？所以马鸣菩萨（Aśvaghoṣa），以无缘大慈悲，怜悯那些被无明妄风吹动心海而容易沉溺的人们，哀悯那本觉真性沉睡于长梦难以醒悟。以同体的智力，堪能造作此论，赞述如来深奥经义，想要让为学者，暂且打开一卷就能遍取三藏（经藏、律藏、论藏）的要义。
English
English version: Mahāyāna-śraddhotpāda-śāstra-vyākhyāna-viśeṣa-jñāna (Commentary on the Awakening of Faith in the Mahāyāna) Composed by Śramaṇa Wonhyo from Haedong (Korea) To explain this treatise, there are briefly two approaches: first, to state the general meaning of the treatise; second, to interpret it according to the text. Speaking of the general meaning, the ‘Way’ of the Buddha-dharma is silent and empty, profound and mysterious. Mysterious beyond mystery, it transcends the realm of all phenomena; silent beyond silence, it still exists in the discussions of various schools. It is not outside of form, yet the five eyes (pañca-cakṣus: flesh eye, divine eye, wisdom eye, dharma eye, buddha eye) cannot see its body; it is within words, yet the four kinds of eloquence (catura-pratisaṃvidā: eloquence in meaning, eloquence in dharma, eloquence in expression, eloquence in quick-wittedness) cannot describe its state. To say it is great, it enters the non-internal without omission; to say it is subtle, it encompasses the non-external with surplus. Should we say it exists? All illusions arise from it and return to emptiness. Should we say it does not exist? All things are born through it. Not knowing how to express it, we reluctantly call it the ‘Way’. Its essence is vast, like the great void, without selfishness; boundless, like the great ocean, with utmost impartiality. Because of its utmost impartiality, movement and stillness arise accordingly; because of its lack of selfishness, defilement and purity are fused. With the fusion of defilement and purity, true and conventional are equal; with the arising of movement and stillness, ascent and descent are varied. With the variation of ascent and descent, the path of interaction is open; with the equality of true and conventional, the path of thought is cut off. With the cutting off of thought, those who embody it ride the influence and are nowhere absent; with the opening of interaction, those who pray to it transcend names and forms and have a refuge. The influence it bestows is neither form nor speech. Since it transcends names and forms, what transcendence and refuge are there? This is the ultimate truth of no-reason, the great suchness of no-otherwise! If not for a silent (du-kou) enlightened person, a man (zhangfu) who has witnessed it firsthand, who can discuss the Mahāyāna in the non-Mahāyāna, and arouse deep faith in the non-believer? Therefore, Bodhisattva Aśvaghoṣa (马鸣菩萨), with unconditioned great compassion, grieves for those who are easily drowned by the winds of ignorance stirring the sea of mind, and pities the original enlightened true nature sleeping in a long dream, difficult to awaken. With the power of the wisdom of oneness, he is capable of creating this treatise, praising and describing the profound meaning of the Tathāgata's (如来) deep scriptures, wishing to enable scholars to temporarily open a scroll and grasp the essence of the Tripiṭaka (三藏: Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka). --------------------------------------------------------------------------------
Chinese
指。为道者永息万境遂还一心之源。其为论也。无所不立。无所不破。如中观论十二门论等。遍破诸执。亦破于破。而不还许能破所破。是谓往而不遍论也。其瑜伽论摄大乘等。通立深浅。判于法门。而不融遣自所立法。是谓与而不夺论也。今此论者。既智既仁。亦玄亦传。无不立而自遣。无不破而还许。而还许者。显彼往者往极而遍立。而自遣者。明此与者穷与而夺。是谓诸论之祖宗。群诤之评主也。所述虽广。可略而言。开二门于一心。栝摩罗百八之广诰。示性净于相染。普综逾阇十五之幽致。至如鹄林一味之宗。鹫山。无二之趣。金鼓同性三身之极果。花严璎珞四阶之深因。大品大集矌荡之至道。日藏月藏秘密之玄门。凡此等辈众典肝心一以贯之者。其唯此论乎。故下文云。为欲总摄如来广大深法无边义故。应说此论。然以此论。言迩理遐。文少义多。从来释者。鲜得其宗。良以各守所习。而牵文。不能虚怀而寻旨。由是不近论主之意。或望源而述流。或把叶而云干。或割领而补袖。或折杖而带根。今直依此论文属当所述经本。略举纲领。为自而记耳。不敢望宣通世。述大意竟。 第二消文者。初归敬偈及因缘分文相。可知立义分中立二章门。谓法与义。法者是大乘之法体。义者是大乘之名义。初立法者 现代汉语译本： 指的是，对于悟道的人来说，永远止息对外境的追逐，回归一心本源。这部论的特点是，无所不立，又无所不破。例如中观论和十二门论等，普遍破除各种执着，甚至破除破除本身，但不反过来肯定能破和所破，这叫做只往不返的论述。而瑜伽论和摄大乘论等，普遍建立深浅不同的观点，判别各种法门，但不融合消解自己所建立的法，这叫做只与不夺的论述。如今这部论，既有智慧又有仁慈，既玄妙又通俗，没有不建立而又自我消解的，没有不破除而又反过来肯定的。而反过来肯定，是为了彰显那些只往不返的论述，走到极致也是为了普遍建立；而自我消解，是为了表明那些只与不夺的论述，穷尽给予也是为了夺取。这可以说是所有论著的祖宗，各种争论的评判者。所阐述的内容虽然广泛，但可以简略地说，在一心中开出二门，概括《摩罗经》一百零八条广大的教诲，在现象的染污中揭示自性的清净，普遍总结《逾阇经》十五种幽深的意趣。至于鹄林一味的宗旨，鹫山无二的趣味，金鼓同性三身的极果，华严璎珞四阶的深因，《大品般若经》、《大集经》广阔无垠的至道，《日藏经》、《月藏经》秘密玄妙的法门，凡是这些经典的核心内容，都用一个道理贯穿起来的，大概只有这部论了吧。所以下文说：‘为了总摄如来广大深奥的法和无边无际的意义，应该宣说这部论。’然而这部论，语言浅近而道理深远，文字简略而含义丰富，历来的解释者，很少能领会它的宗旨。实在是由于各自固守自己所学的，而牵强附会经文，不能虚心领會经文的旨意。因此不能接近论主的本意，或者望着源头而叙述支流，或者拿着树叶而说是树干，或者割下衣领来补袖子，或者折断手杖来连着根。现在我只是依据这部论的文字，结合它所对应的经本，简略地列举纲领，作为自己学习的记录罢了，不敢奢望能够向世人宣扬通达。叙述大意完毕。 第二部分是消文，首先是归敬偈和因缘分的文句和段落，可以知道。在立义分中，设立两个章节，即法与义。法是大乘的法体，义是大乘的名义。首先是立法。
English
English version: It refers to the fact that those who are enlightened will forever cease pursuing external realms and return to the source of the one mind. The characteristic of this treatise is that it establishes everything and also refutes everything. For example, the *Madhyamaka-karika* (Treatise on the Middle Way) and the *Twelve Gate Treatise* universally refute all attachments, even refuting the refutation itself, but do not in turn affirm the able-to-be-refuted and the to-be-refuted. This is called a discourse that only goes forth and does not return. The *Yoga-sastra* (Treatise on Yoga) and the *Mahayana-samgraha* (Compendium of the Mahayana) universally establish profound and shallow views, distinguishing various *dharmas* (teachings), but do not integrate and dissolve the *dharmas* they themselves establish. This is called a discourse that only gives and does not take away. Now, this treatise is both wise and benevolent, both profound and accessible. There is nothing that it does not establish and then self-dissolve, and nothing that it does not refute and then affirm in return. Affirming in return is to highlight that those discourses that only go forth and do not return, even when they reach their extreme, are still for the sake of universal establishment. Self-dissolving is to clarify that those discourses that only give and do not take away, even when they exhaust their giving, are still for the sake of taking away. This can be said to be the ancestor of all treatises and the judge of all disputes. Although what is expounded is vast, it can be briefly stated as: opening two gates within the one mind, summarizing the vast teachings of the *Mala Sutra*'s one hundred and eight precepts, revealing the purity of *svabhava* (intrinsic nature) within the defilement of *laksana* (characteristics), and universally summarizing the fifteen profound meanings of the *Yujia Sutra*. As for the one-flavor doctrine of the Crane Forest (Kusinagara, place of Buddha's Parinirvana), the non-dual taste of Vulture Peak (Mount Gridhrakuta, where Buddha taught), the ultimate fruit of the *Trikaya* (three bodies of Buddha) with the same nature as the golden drum, the profound cause of the four stages of the *Avatamsaka* (Flower Garland Sutra) and the *Sri Mala Devi Sutra* (Queen Srimala Sutra), the vast and boundless ultimate path of the *Mahaprajnaparamita Sutra* (Great Perfection of Wisdom Sutra) and the *Mahasamnipata Sutra* (Great Collection Sutra), and the secret and profound gate of the *Surya-garbha Sutra* (Sun Matrix Sutra) and the *Chandra-garbha Sutra* (Moon Matrix Sutra), all these core contents of the various scriptures are connected by one principle, and that is probably only this treatise. Therefore, the following text says: 'In order to comprehensively gather the vast and profound *dharma* (teachings) and the boundless meanings of the *Tathagata* (Thus Come One, Buddha), this treatise should be expounded.' However, this treatise uses simple language but has profound principles, and its text is concise but its meaning is rich. The interpreters of the past have rarely grasped its essence, because they each clung to what they had learned and forced the text to fit, unable to humbly understand the meaning of the scriptures. Therefore, they could not approach the original intention of the author of the treatise, either describing the branches while looking at the source, or taking the leaves and calling them the trunk, or cutting off the collar to mend the sleeves, or breaking the staff and attaching the root. Now, I am only relying on the text of this treatise, combining it with the corresponding scriptures, briefly listing the outlines, as a record of my own learning, and I dare not hope to be able to proclaim and understand it to the world. The description of the general meaning is complete. The second part is the explanation of the text. First, the verses of homage and the sentences and paragraphs of the section on causes and conditions can be understood. In the section on establishing meaning, two chapters are established, namely *dharma* (teachings) and *artha* (meaning). *Dharma* is the essence of the *Mahayana* (Great Vehicle) teachings, and *artha* is the meaning of the *Mahayana*. First is the establishment of *dharma*. --------------------------------------------------------------------------------
Chinese
。起下释中初释立法之文。后立义者。起下复次真如自体相者以下释立义文也。初立法中。亦有二立。一就体总立。起下释中初总释文。二约门别立。起下言真如者以下别释之文初中。 言法者谓众生心者 自体名法。今大乘中。一切诸法。皆无自体。并用一心。为其自体故。言法者谓众生心。 言是心即摄一切法者 显大乘法异小乘法。良由是心通摄诸心。 言是心即摄一切法者 显大法自体。唯是一心。不同小乘一切诸法。各有自体皆得作法。故说一心为大乘法。所以依此心法。显大乘义。 何以故 下约门别立。此文望上释总义。望下立别门也。心法是一。大乘义多。以何义故。直依是心。显大乘义。 言何以故 下解意。云心法虽一。而有二门。真如门中。有大乘体。生灭门中。亦有相用。大乘义虽多。莫过体相用。故依一心显大乘义。 言是心真如者 总举真如门。即起下即是一法界以下文。 言相者 真如相。起下复次真如者依言说有二种以下文。 言是心生灭者 总举生灭门。起下依如来藏故有生灭心以下文。 言因缘者 是生灭因缘。起下复次生灭因缘以下文。 言相者 是生灭相。起下复次生灭相者以下文。 言能示大乘自 现代汉语译本： 以下开始解释经文的结构。首先解释立法的文字，然后确立意义。‘起下复次真如自体相者’（接下来‘再次，真如的自性’）以下解释确立意义的文字。在最初的立法部分，也有两种确立：一种是就本体总括地确立，‘起下释中初总释文’（接下来‘解释中，首先总括地解释文字’）；另一种是根据不同的门类分别确立，‘起下言真如者’（接下来‘说到真如’）以下是分别解释的文字。首先是总括地确立。 ‘言法者谓众生心者’（说到法，指的是众生的心），自体被称为法。现在在大乘中，一切诸法都没有自体，都以一心作为它们的自体，所以说‘言法者谓众生心’。 ‘言是心即摄一切法者’（说到这个心就包含了一切法），显示了大乘的法不同于小乘的法，因为这个心能够普遍地包含各种心。 ‘言是心即摄一切法者’（说到这个心就包含了一切法），显示了大乘的自体，唯一是这个心，不同于小乘的一切诸法，各有自体，都可以作为法。所以说一心是大乘法。因此，依据这个心法，来显示大乘的意义。 ‘何以故’（为什么呢），以下根据不同的门类分别确立。这段文字向上看是解释总的意义，向下看是确立不同的门类。心法是一，大乘的意义多，因为什么缘故，直接依据这个心，来显示大乘的意义？ ‘言何以故’（说到为什么呢），以下解释原因。说心法虽然是一，但有两个门：在真如门中，有大乘的本体；在生灭门中，也有现象和作用。大乘的意义虽然多，但没有超过本体、现象和作用的，所以依据一心来显示大乘的意义。 ‘言是心真如者’（说到这个心是真如），总括地提出真如门，就是接下来‘即是一法界’（就是一法界）以下的文字。 ‘言相者’（说到相），是真如的相，就是接下来‘复次真如者依言说有二种’（再次，真如根据言说有两种）以下的文字。 ‘言是心生灭者’（说到这个心是生灭），总括地提出生灭门，就是接下来‘依如来藏故有生灭心’（依靠如来藏的缘故，有生灭心）以下的文字。 ‘言因缘者’（说到因缘），是生灭的因缘，就是接下来‘复次生灭因缘’（再次，生灭的因缘）以下的文字。 ‘言相者’（说到相），是生灭的相，就是接下来‘复次生灭相者’（再次，生灭的相）以下的文字。 ‘言能示大乘自’（说到能够显示大乘的自）