English
English version: The following begins to explain the structure of the scripture. First, explain the text establishing the Dharma, and then establish the meaning. '起下复次真如自体相者' (Starting below, 'Furthermore, the characteristic of the self-nature of Suchness') below explains the text establishing the meaning. In the initial part of establishing the Dharma, there are also two establishments: one is to establish it generally based on the substance, '起下释中初总释文' (Starting below, 'In the explanation, first generally explain the text'); the other is to establish it separately according to different gates, '起下言真如者' (Starting below, 'Speaking of Suchness') below is the text explaining separately. First is the general establishment. '言法者谓众生心者' (Speaking of Dharma, it refers to the minds of sentient beings), the self-nature is called Dharma. Now in Mahayana, all Dharmas do not have self-nature, and they all use one mind as their self-nature, so it is said '言法者谓众生心者'. '言是心即摄一切法者' (Speaking of this mind, it encompasses all Dharmas), it shows that the Mahayana Dharma is different from the Hinayana Dharma, because this mind can universally encompass various minds. '言是心即摄一切法者' (Speaking of this mind, it encompasses all Dharmas), it shows that the self-nature of Mahayana is only this mind, which is different from all Dharmas of Hinayana, each having its own self-nature, and all can be regarded as Dharma. Therefore, it is said that one mind is the Mahayana Dharma. Therefore, based on this mind Dharma, the meaning of Mahayana is revealed. '何以故' (Why is that), below, establish separately according to different gates. Looking upwards, this passage explains the general meaning; looking downwards, it establishes different gates. The mind Dharma is one, and the meaning of Mahayana is many. For what reason is it that the meaning of Mahayana is directly revealed based on this mind? '言何以故' (Speaking of why is that), below explains the reason. It is said that although the mind Dharma is one, there are two gates: in the Suchness gate, there is the substance of Mahayana; in the birth-and-death gate, there are also phenomena and functions. Although the meaning of Mahayana is many, it does not exceed substance, phenomena, and functions, so the meaning of Mahayana is revealed based on one mind. '言是心真如者' (Speaking of this mind as Suchness), it generally puts forward the Suchness gate, which is the text below '即是一法界' (is the one Dharma realm). '言相者' (Speaking of characteristics), it is the characteristic of Suchness, which is the text below '复次真如者依言说有二种' (Furthermore, Suchness has two kinds according to speech). '言是心生灭者' (Speaking of this mind as birth and death), it generally puts forward the birth-and-death gate, which is the text below '依如来藏故有生灭心' (Because of the Tathagatagarbha, there is a mind of birth and death). '言因缘者' (Speaking of causes and conditions), it is the causes and conditions of birth and death, which is the text below '复次生灭因缘' (Furthermore, the causes and conditions of birth and death). '言相者' (Speaking of characteristics), it is the characteristic of birth and death, which is the text below '复次生灭相者' (Furthermore, the characteristics of birth and death). '言能示大乘自' (Speaking of being able to show the self of Mahayana) --------------------------------------------------------------------------------
Chinese
体者 是生灭门内之本觉。本觉即是生灭之因。是故示于生灭门也。真如门中。直云大乘体。生灭门中。乃云自体。不无所以。至下释中。其义自显也。 言相用者 含有二义。一者能示如来藏中无量性德相故。名为相。亦示如来藏不思议业用。故名为用。即是相大用大义也。二者真如所作染相名相。真如所起净用名用。如下文云。真如净法。实无于染。但以无明。而熏习故。即有染相。无明染法。本无净用。但以真如。而熏习故。则有净用。 所言义者 已下。第二立义章门。此中亦二。一显大义。二明乘义。此二起下释中二文。至彼属当也。 显示 正义中。大分有二。一正释上名义分。二复次从生灭门以下。略明寻参入理之方。正释之中。依上有二。初释法章门。二复次真如自体已下。释义章门。初释法中亦二。一者总释。释上总立。二者别解。解上别立。 言依一心法有二种门者 如经本言。寂灭者名为一心。一心者。名如来藏。此言心真如门者。即释经本寂灭者。名为一心也。言心生灭门者。是释经本一心者。名如来藏。是义云何。以一切诸法。无生无灭。本来寂静。唯是一心。如是一心。是名为心真如门。故言寂灭者。名为一心。又此一心体。是本觉。而随无明。动作生灭。故 现代汉语译本： ‘体’指的是生灭门内的本觉（指众生本具的觉性）。本觉即是生灭的起因。因此，它在生灭门中被揭示。在真如门中，直接称为大乘体。在生灭门中，则称为自体。这并非没有原因。在下面的解释中，其含义自然会显现。 ‘相用’一词包含两种含义。一是它能显示如来藏（指一切众生本具的清净觉性）中无量性德的相状，因此称为‘相’。也显示如来藏不可思议的业用，因此称为‘用’。这就是相大用大的含义。二是真如所产生的染相称为‘相’，真如所产生的净用称为‘用’。如下文所说：‘真如净法，实际上没有染污。但由于无明（指迷惑无知）的熏习，就有了染相。无明的染法，本来没有净用。但由于真如的熏习，就有了净用。’ ‘义’指的是下面第二立义章门。此中也有两点：一是阐明大义，二是阐明乘义。这两点引出下面解释中的两段文字，到那时再归属。 ‘显示’在正义中，大体分为两部分：一是正式解释上面的名义部分，二是‘复次从生灭门以下’，简要说明寻求、参究、进入真理的方法。正式解释中，依据上面分为两部分：首先解释法章门，其次‘复次真如自体已下’，解释义章门。首先解释法中也分为两部分：一是总的解释，解释上面的总立，二是分别解释，解释上面的别立。 ‘言依一心法有二种门者’，如经文所说：‘寂灭者名为一心，一心者，名如来藏。’这里说的心真如门，就是解释经文中的‘寂灭者，名为一心’。说的心生灭门，是解释经文中的‘一心者，名如来藏’。这是什么意思呢？因为一切诸法，无生无灭，本来寂静，唯是一心。像这样的一心，就叫做心真如门。所以说‘寂灭者，名为一心’。又，这一心体，是本觉，却随着无明，动作生灭，所以...
English
English version: ‘Substance’ refers to the original enlightenment (the inherent awakened nature of all beings) within the gate of birth and death. Original enlightenment is the cause of birth and death. Therefore, it is revealed within the gate of birth and death. In the True Thusness gate, it is directly called the Great Vehicle Substance. In the gate of birth and death, it is called the Self-Substance. There is a reason for this. Its meaning will become clear in the explanation below. ‘Characteristics and Function’ contains two meanings. First, it can reveal the immeasurable virtuous characteristics within the Tathagatagarbha (the pure, awakened nature inherent in all beings), therefore it is called ‘Characteristics.’ It also reveals the inconceivable activities of the Tathagatagarbha, therefore it is called ‘Function.’ This is the meaning of the greatness of characteristics and the greatness of function. Second, the defiled characteristics produced by True Thusness are called ‘Characteristics,’ and the pure functions arising from True Thusness are called ‘Function.’ As the text below says: ‘True Thusness's pure Dharma actually has no defilement. But due to the熏习 (xunxi, influence) of ignorance (referring to delusion and unknowing), there are defiled characteristics. The defiled Dharma of ignorance originally has no pure function. But due to the 熏习 (xunxi, influence) of True Thusness, there are pure functions.’ ‘Meaning’ refers to the second chapter on establishing meaning below. There are also two points here: first, to clarify the great meaning, and second, to clarify the meaning of the Vehicle. These two points lead to the two passages in the explanation below, to which they will be assigned at that time. ‘Display’ In the correct meaning, there are two main parts: first, a formal explanation of the above section on names and meanings, and second, ‘furthermore, from the gate of birth and death onwards,’ a brief explanation of the method of seeking, investigating, and entering into truth. In the formal explanation, according to the above, there are two parts: first, explaining the Dharma chapter, and second, ‘furthermore, from the True Thusness Self-Substance onwards,’ explaining the meaning chapter. In the first explanation of the Dharma, there are also two parts: first, a general explanation, explaining the above general establishment, and second, a separate explanation, explaining the above separate establishment. ‘The statement that there are two gates based on the One Mind Dharma’ is as the sutra says: ‘That which is quiescent is called One Mind, and One Mind is called Tathagatagarbha.’ The Mind True Thusness gate mentioned here explains the sutra's ‘That which is quiescent is called One Mind.’ The Mind Birth and Death gate explains the sutra's ‘One Mind is called Tathagatagarbha.’ What does this mean? Because all Dharmas are without birth or death, originally quiescent, and are only One Mind. Such a One Mind is called the Mind True Thusness gate. Therefore, it is said that ‘That which is quiescent is called One Mind.’ Furthermore, this substance of One Mind is original enlightenment, but it follows ignorance, moving and arising and ceasing, therefore... --------------------------------------------------------------------------------
Chinese
于此门。如来之性。隐而不显。名如来藏。如经云。如来藏是善不善因。能通兴造一切趣生。譬如伎儿反现诸趣。如是等义。是生灭门。故言一心者。名如来藏。是显一心之生灭门。如下文云。心生灭者。依如来藏故。有生灭心。乃至此识。有二种义。一者本觉。二者不觉。故知非但取生灭心为生灭门。通取生灭自体生灭相。皆为生灭相。皆为生灭门内义也。以生灭因及生灭缘与生灭相。为生灭门。故二门义如是。所言一心者。染净诸法。其性无二。真妄二门。不得有异。故名为一。此无二处。诸法中实。体异虚空。性自神解。故名为心。然既无其二。何得有一。一无所有。将谁曰心。如是道理。离言绝虑。不知何以自云强为一心也。 言是二种门皆各总摄一切法者 释上立中是心则摄世出世法。言以此二门不相离故者。是释二门各总摄义。何者真如门。是诸法通相。通相外无别诸法。诸法皆为通相所摄。如微尘是法。器通诸相。诸相外无别瓦器。瓦器皆为微尘所摄。真如门亦如是。生灭门者。即此真如。是善不善因与缘和合。反作诸法。虽实反作诸法。而恒不坏真性。故于此门亦摄真如。如微尘性聚成瓦器。而常不失微尘性相。故瓦器门即摄微尘。生灭门亦如是。设使二门虽无别体。二门相乖不相通者。则应 现代汉语译本： 在此（真如）门中，如来的本性，隐藏而不显现，名为如来藏（Tathagatagarbha，如来所藏的功德）。如经文所说：‘如来藏是善与不善的因，能够普遍地兴起和创造一切趣向的众生。’譬如表演者变化出各种形象。这些等等的意义，是生灭门。所以说‘一心’，名为如来藏，是显现一心之生灭门。如下文所说：‘心生灭者，依如来藏故，有生灭心。’乃至此识（Vijnana，了别作用），有两种含义：一是本觉（original enlightenment），二是不觉（non-enlightenment）。所以知道不仅仅是取生灭心作为生灭门，普遍地取生灭的自体和生灭的现象，都作为生灭门内的含义。以生灭的因和生灭的缘与生灭的现象，作为生灭门。所以二门（真如门和生灭门）的意义是这样。所说的一心，染污和清净的诸法，其本性没有二致，真实和虚妄二门，不应该有差异，所以名为一。这无二之处，在诸法中是真实的，本体异于虚空，自性具有神妙的理解力，所以名为心。然而既然没有二，怎么会有一呢？一无所有，将用什么来称之为心呢？这样的道理，远离言语和思虑，不知道为什么自己要勉强地称为一心呢？ 所说的是二种门都各自总摄一切法，这是解释上面所说的‘是心则摄世出世法’。所说的是‘以此二门不相离故’，这是解释二门各自总摄的意义。什么是真如门呢？是诸法的共通之相，共通之相外没有其他的诸法，诸法都被共通之相所摄。如微尘是法，瓦器贯通各种相状，各种相状外没有其他的瓦器，瓦器都被微尘所摄。真如门也是这样。生灭门，就是这真如，是善与不善的因与缘和合，反而造作诸法。虽然实际上造作诸法，但恒常不坏真性，所以在此门中也摄真如。如微尘的性质聚集成为瓦器，而常常不失去微尘的性质和相状，所以瓦器门就摄微尘。生灭门也是这样。假设二门虽然没有不同的本体，二门互相违背而不相通，那么就应该...