English
English version: Within this (Tathata) gate, the nature of the Tathagata (Tathagata, 'Thus Gone One') is hidden and not manifest, and is called the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata). As the sutra says, 'The Tathagatagarbha is the cause of good and non-good, and can universally arise and create all sentient beings in various realms.' It is like a performer who manifests various forms. These and other meanings are the gate of birth and death. Therefore, 'one mind' is called the Tathagatagarbha, which manifests the birth and death gate of one mind. As it says below, 'The arising and ceasing of the mind depends on the Tathagatagarbha, hence there is a mind of arising and ceasing.' Even this consciousness (Vijnana, the function of distinguishing) has two meanings: one is original enlightenment (original enlightenment), and the other is non-enlightenment (non-enlightenment). Therefore, it is known that it is not only taking the mind of arising and ceasing as the gate of birth and death, but universally taking the self-nature of arising and ceasing and the phenomena of arising and ceasing as the meaning within the gate of birth and death. Taking the cause of arising and ceasing and the conditions of arising and ceasing together with the phenomena of arising and ceasing as the gate of birth and death. Therefore, the meaning of the two gates (Tathata gate and birth and death gate) is like this. What is called one mind, the defiled and pure dharmas, their nature is not different, the two gates of truth and falsehood should not be different, therefore it is called one. This place of non-duality is real among all dharmas, its essence is different from emptiness, and its nature has miraculous understanding, therefore it is called mind. However, since there is no duality, how can there be one? One is nothing, what shall we call mind? Such a principle is beyond words and thoughts, I don't know why I should force myself to call it one mind. What is said is that the two gates each encompass all dharmas, which is to explain what was said above, 'This mind encompasses the mundane and supramundane dharmas.' What is said is 'Because these two gates are inseparable,' which is to explain the meaning of each gate encompassing all. What is the Tathata gate? It is the common characteristic of all dharmas, and there are no other dharmas outside the common characteristic, and all dharmas are encompassed by the common characteristic. Just as dust is a dharma, a tile connects various appearances, and there are no other tiles outside the various appearances, and the tiles are encompassed by dust. The Tathata gate is also like this. The gate of birth and death is this Tathata, which is the cause of good and non-good combined with conditions, and instead creates all dharmas. Although it actually creates all dharmas, it constantly does not destroy the true nature, so the Tathata is also encompassed in this gate. Just as the nature of dust gathers to become a tile, but it constantly does not lose the nature and appearance of dust, so the tile gate encompasses dust. The gate of birth and death is also like this. Suppose the two gates, although they do not have different entities, the two gates contradict each other and do not communicate, then it should... --------------------------------------------------------------------------------
Chinese
真如门中摄理而不摄理事。生灭门中。摄事而不摄理。而今二门互相融通。际限无分。是故皆各通。摄一切理事诸法。故言二门不相离故。 问若此二门。各摄理事。何故真如门中。但示摩诃衍体。生灭门中。通示自体相用。答摄义示义异。何者真如门。是泯相以显理。泯相不除故。得摄相。泯相不存故。非示相。生灭门者。揽理以成事。揽理不坏得摄理。揽理不泯故。亦示体。依此义故。且说不同。通而论之。二义亦齐。是故真如门中。亦应示于事相。略故不说耳。问二门不同其义已见。未知二门所摄理事。亦有随门差别义不。答随门分别。亦有不同。何者真如门中所摄事法。是分别性。以说诸法不生不灭本来寂静但依妄念而有差别。故心生灭门所说事法。是依他性。以说诸法因缘和合有生灭故。然此二性虽复非一而亦不异。何故以因缘所生生灭诸法。不离妄念而有差别故。分别性不异依他。亦在生灭门也。又因缘之生自他。及共皆不可得。故依他性不异分别。亦在真如门也。如是二性虽复不异。而亦非一。何以故。分别性法。本来非有。亦非不无。依他性法。虽复非有。而亦不无。是故二性亦不杂乱。如摄论说。三性相望。不异非不异。应如是说。若能解此三性不一不异义者。百家之诤。无所不和也。二门 现代汉语译本： 在真如门（Tathata-gate，指证悟实相之门）中，侧重于总摄理体而不侧重于具体事相。在生灭门（Birth-and-Death-gate，指现象生灭变化之门）中，侧重于总摄事相而不侧重于理体。现在这两个门互相融合贯通，没有界限分别，因此各自都能通摄一切理体、事相和诸法，所以说这两个门是不可分离的。 问：如果这两个门各自总摄理体和事相，为什么真如门中只显示摩诃衍（Mahayana，大乘）的体性，而生灭门中却同时显示自体、相状和作用？ 答：总摄的含义和显示的含义是不同的。真如门是通过泯灭事相来显现理体，泯灭事相并不排除事相的存在，所以能够总摄事相；但因为泯灭事相的目的是为了显理，所以不着重显示事相。生灭门则是通过把握理体来成就事相，把握理体并不破坏理体的存在，所以能够总摄理体；因为把握理体是为了成就事相，所以也显示理体。根据这个道理，所以说法有所不同，但从总体上来说，这两种含义是相同的。因此，真如门中也应该显示事相，只是因为简略而没有说明罢了。 问：这两个门的不同之处已经明白了，但不知道这两个门所总摄的理体和事相，是否也有随着门的不同而产生差别的含义？ 答：随着门的不同来分别，也有不同之处。真如门中所总摄的事法，是分别性（Parikalpita，遍计所执性），因为它说诸法不生不灭，本来寂静，只是依于虚妄的念头而有差别。所以心生灭门所说的事法，是依他性（Paratantra，依他起性），因为它说诸法是因缘和合而有生灭的。然而这两种性质虽然不是完全一样，但也不是完全不同。为什么呢？因为因缘所生的生灭诸法，不离虚妄的念头而有差别，所以分别性不异于依他性，也存在于生灭门中。而且，因缘所生之法，无论是自生、他生还是共生，都是不可得的，所以依他性不异于分别性，也存在于真如门中。像这样，这两种性质虽然不是完全不同，但也不是完全一样。为什么呢？因为分别性的法，本来不是实有，也不是完全没有；依他性的法，虽然不是实有，但也不是完全没有。所以这两种性质也不会混淆。如《摄大乘论》（Asanga's Compendium of Mahayana）所说，三种自性相互观望，是不一也不异的，应该这样说。如果能够理解这三种自性不一不异的含义，那么百家争鸣的辩论，就没有什么不能调和的了。 二门
English
English version: In the Tathata-gate (Gate of Suchness, referring to the gate of realizing the true nature of reality), the focus is on encompassing the principle (理, li) without focusing on specific phenomena (事, shi). In the Birth-and-Death-gate (Gate of Samsara, referring to the gate of the cycle of birth and death), the focus is on encompassing phenomena without focusing on the principle. Now, these two gates are mutually integrated and interconnected, without any boundaries or distinctions. Therefore, each can encompass all principles, phenomena, and dharmas (诸法, zhufa), which is why it is said that these two gates are inseparable. Question: If these two gates each encompass both principle and phenomena, why does the Tathata-gate only reveal the essence of Mahayana (摩诃衍, Mahayana), while the Birth-and-Death-gate simultaneously reveals its own essence, characteristics, and functions? Answer: The meaning of 'encompassing' and the meaning of 'revealing' are different. The Tathata-gate reveals the principle by obliterating phenomena. Obliterating phenomena does not eliminate the existence of phenomena, so it can encompass phenomena. However, because the purpose of obliterating phenomena is to reveal the principle, it does not emphasize revealing phenomena. The Birth-and-Death-gate, on the other hand, achieves phenomena by grasping the principle. Grasping the principle does not destroy the existence of the principle, so it can encompass the principle. Because grasping the principle is for the sake of achieving phenomena, it also reveals the principle. According to this reasoning, the statements are different, but overall, these two meanings are the same. Therefore, the Tathata-gate should also reveal phenomena, but it is not mentioned due to brevity. Question: The differences between these two gates are now understood, but I don't know if the principles and phenomena encompassed by these two gates also have different meanings depending on the gate? Answer: When distinguishing according to the gate, there are also differences. The phenomena encompassed by the Tathata-gate are the Parikalpita (分别性, Parikalpita, the nature of conceptual discrimination), because it says that all dharmas are neither born nor die, are originally tranquil, and only have differences based on false thoughts. Therefore, the phenomena spoken of by the Birth-and-Death-gate are the Paratantra (依他性, Paratantra, the dependent nature), because it says that all dharmas arise and cease due to the combination of causes and conditions. However, although these two natures are not exactly the same, they are also not completely different. Why? Because the phenomena of birth and death arising from causes and conditions are not separate from false thoughts and have differences, so the Parikalpita is not different from the Paratantra and also exists in the Birth-and-Death-gate. Moreover, the arising of phenomena from causes and conditions, whether self-arising, other-arising, or co-arising, is unattainable, so the Paratantra is not different from the Parikalpita and also exists in the Tathata-gate. In this way, although these two natures are not completely different, they are also not exactly the same. Why? Because the dharma of the Parikalpita is originally neither existent nor completely non-existent; the dharma of the Paratantra, although not existent, is also not completely non-existent. Therefore, these two natures will not be confused. As the Asanga's Compendium of Mahayana (摄大乘论, Asanga's Compendium of Mahayana) says, the three natures look at each other, are neither the same nor different, and should be spoken of in this way. If one can understand the meaning of the three natures being neither one nor different, then the disputes of hundreds of schools will have nothing that cannot be reconciled. Two gates --------------------------------------------------------------------------------
Chinese
所摄理。不同者。真如门中所说理者。虽曰真如亦不可得。而亦非无。有佛无佛。性相常住。无有反异。不可破坏。于此门中。假立真如实际等名。如大品等诸般若经所说。生灭门内。所摄理者。虽复理体离生灭相。而亦不守常住之性。随无明缘。流转生死。虽实为所染。而自性清净。于此门中。假立佛性本觉等名。如涅槃华严经等所说。今论所述。楞伽经等。通以二门。为其宗体。然此二义。亦无有异。以虽离生灭。而常住。性亦不可得。虽曰随缘。而恒不动。离生灭性故。以是义故。真如门中。但说不坏假名。而说实相。不动实际。建立诸法。生灭门中。乃说自性清净心因无明风动。不染而染。染而不染。同真如门中。说唯空义。生灭门内。说不空义。为不如是耶。答一往相配。不无是义故。上立义分真如相中。但说能示摩诃衍体。生灭门中。亦说显示大乘相用。就实而言。则不如是。故下论文。二门皆说不空义。问若生灭门内二义俱有者。其不空义。可有随缘作生灭义。空义是无。何有随缘而作有义。答二义是一。不可说异。而约空义。亦得作有。何者若空定是空。应不能作有。而是空亦空故。得作有。然此空空亦有二义。一者有法性空。是空亦空。有之与空。皆不可得。如是空空。在真如门。如大品经云。一 所摄之理，不同之处在于：在真如门（Tathata-gate，证悟实相之门）中所说的理，虽然称之为真如（Tathata，如如），却也是不可执着的，但也不是虚无。有佛无佛，其自性与现象恒常存在，没有变化和差异，不可破坏。在此门中，假立真如、实际（Reality）等名称，如《大品般若经》等诸般若经所说。在生灭门（Samsara-gate，生死流转之门）内所摄的理，虽然理体远离生灭之相，却也不固守常住之性，随着无明（Avidya，无知）之缘，流转于生死之中。虽然实际上被染污，但自性却是清净的。在此门中，假立佛性（Buddha-nature）、本觉（Original Enlightenment）等名称，如《涅槃经》、《华严经》等所说。现在所论述的《楞伽经》等，普遍以这两个门作为其宗体。然而这两种意义，也没有差异。因为虽然远离生灭，而常住之性也是不可执着的。虽然说是随缘，却恒常不动，因为远离生灭之性。因为这个缘故，真如门中，只说不坏的假名，而说实相（Reality），不动的实际（Reality），建立诸法。生灭门中，才说自性清净心因无明之风而动，不染而染，染而不染。如同真如门中，说唯空之义，生灭门内，说不空之义。难道不是这样吗？回答说，大致相配，并非没有这个意义。所以上面在立义分的真如相中，只说能显示摩诃衍（Mahayana，大乘）的体性，生灭门中，也说显示大乘的相用。就实际而言，则不是这样。所以下面的论文，两个门都说不空之义。问：如果生灭门内两种意义都有，那么不空之义，可以有随缘而作生灭之义。空义是无，怎么会有随缘而作有之义？答：两种意义是一体的，不可说为不同。而就空义来说，也可以作有。为什么呢？如果空一定是空，应该不能作有。而是空也是空，所以可以作有。然而这空空也有两种意义。一者是有法性空，是空也是空，有和空，都是不可执着的。这样的空空，在真如门。如《大品经》云：一 切种是空。