English
The principles comprehended differ in that the principle spoken of in the Tathata-gate (gate of Suchness) although called Tathata (Suchness), is also unattainable, yet it is not non-existent. Whether there is a Buddha or not, its nature and characteristics are constant, without change or difference, and indestructible. In this gate, names such as Tathata and Reality are provisionally established, as stated in the Prajnaparamita Sutras such as the Mahaprajnaparamita Sutra. The principle comprehended within the Samsara-gate (gate of birth and death), although the principle-essence is apart from the characteristics of birth and death, it does not adhere to the nature of permanence, but flows in birth and death according to the conditions of ignorance (Avidya). Although it is actually defiled, its self-nature is pure. In this gate, names such as Buddha-nature and Original Enlightenment are provisionally established, as stated in the Nirvana Sutra, Avatamsaka Sutra, etc. The present treatise, such as the Lankavatara Sutra, universally takes these two gates as its main body. However, these two meanings are not different either, because although it is apart from birth and death, the nature of permanence is also unattainable. Although it is said to be conditioned, it is always unmoving, because it is apart from the nature of birth and death. For this reason, in the Tathata-gate, only indestructible provisional names are spoken of, and Reality, unmoving Reality, is spoken of, establishing all dharmas. In the Samsara-gate, it is said that the self-nature pure mind is moved by the wind of ignorance, defiled without being defiled, and not defiled while being defiled. Similar to the Tathata-gate, which speaks of the meaning of only emptiness, the Samsara-gate speaks of the meaning of non-emptiness. Is it not so? The answer is that, roughly matched, it is not without this meaning. Therefore, above, in the Tathata aspect of the establishing-meaning section, it only speaks of being able to show the essence of Mahayana, and in the Samsara-gate, it also speaks of showing the aspects and functions of Mahayana. In reality, it is not so. Therefore, in the following treatise, both gates speak of the meaning of non-emptiness. Question: If both meanings exist within the Samsara-gate, then the meaning of non-emptiness can have the meaning of being conditioned and creating birth and death. The meaning of emptiness is non-existence, how can there be the meaning of being conditioned and creating existence? Answer: The two meanings are one, and cannot be said to be different. And in terms of the meaning of emptiness, it can also be made into existence. Why? If emptiness is definitely emptiness, it should not be able to create existence. But emptiness is also empty, so it can create existence. However, this emptiness of emptiness also has two meanings. One is that there is dharma-nature emptiness, which is emptiness is also empty, and existence and emptiness are both unattainable. Such emptiness of emptiness is in the Tathata-gate. As the Mahaprajnaparamita Sutra says: 'One cut species is empty.' --------------------------------------------------------------------------------
Chinese
切法空。此空亦空。是名空空。二者犹如有无有性故得为空。是名曰空。如是空。无空性故。得作有。是名空空。如是空空。在生灭门。如涅槃经云。是有是无。是名空空。是是是非是。名空空。如是空空。十住菩萨。尚得少分。如毫厘许。何况余人。二门差别。应如是知。上来释上总立法竟。 心真如者 以下。第二广上别立广二门即为二。初中品二。一广真如。二复次已下。广真如相。此二文意有异者。初是总释。后是别解。又初文。明不可说。显理绝言。后文。相可得说。显不绝言。故初文中。 言离言说相离名字相乃至言真如者 因言遣言。后文中。 言依言说分别有二种义谓如实空如实不空 然后。文亦说一切分别皆不相应。当知一切言说。亦不相应。此即显理离言绝虑。又初文中。要依因言遣言之言。乃得显其理之绝言。此亦显理不离言说相。问理实而言为绝。若不绝言。则非绝虑。若言得说理实绝言者。则随自宗相违过。先以绝言之言不绝而理实绝言故。若使绝言之言亦言绝者。则堕自语相违过。先以绝言之言亦绝而言得说言故。又若不绝言者。正体离言则过于理 若实绝言者。后得带言则倒于理。又若不绝言。则初段论文。斯为妄语。若实绝言。则后段论文。徒为虚设。如说虚空 现代汉语译本 切法空（一切事物皆空的教义）。此空亦是空的。这被称为空空。两者就像有和无一样，因为具有某种性质所以可以被认为是空。这被称为空。像这样的空，因为没有空的自性，所以可以被认为是有的。这被称为空空。像这样的空空，存在于生灭之门中。正如《涅槃经》所说：‘是有是无，这被称为空空。是是而非是，这被称为空空。’像这样的空空，十住菩萨（修行层次很高的菩萨）尚且只能领悟少部分，就像毫毛一样细微，更何况是其他人呢。这两种门径的差别，应该这样理解。以上是对总立法义的解释。 ‘心真如’以下，第二部分广泛地分别建立两种门径，即分为两个方面。首先是其中的第一部分，分为两个品。一是广说真如（事物的真实本性），二是‘复次’以下，广说真如之相。这两段文字的含义有所不同。第一段是总体的解释，第二段是分别的解读。而且，第一段文字说明真如不可说，彰显真理超越言语。后一段文字说明真如之相可以被说，彰显真理并非完全不能用语言表达。因此，在第一段文字中： ‘言离言说相离名字相乃至言真如者’，这是因为借助言语来遣除言语。在后一段文字中： ‘言依言说分别有二种义谓如实空如实不空’，然后，这段文字也说一切分别都不相应。应当知道一切言说，也都不相应。这正是彰显真理超越言语和思虑。而且，在第一段文字中，需要依靠借助言语来遣除言语的言语，才能彰显其真理的超越言语。这也彰显了真理不离言说之相。如果真理实际上是超越言语的，那么言语就应该完全断绝。如果不断绝言语，那就不是超越思虑。如果说言语可以表达，而真理实际上是超越言语的，那么就违背了你自己的宗派。因为先用超越言语的言语来说理，而真理实际上是超越言语的。如果使超越言语的言语也断绝了，那么就陷入了自相矛盾的境地。因为先用超越言语的言语也断绝了，而言语却可以表达。而且，如果不断绝言语，那么正体离言就过于理。如果确实断绝言语，那么后得带言就颠倒了理。而且，如果不绝言语，那么第一段论文就是妄语。如果确实断绝言语，那么后一段论文就是徒劳的虚设。就像说虚空一样。
English
English version The doctrine of cutting off emptiness (emptiness of all things). This emptiness is also empty. This is called 'emptiness of emptiness'. The two are like existence and non-existence, and can be considered empty because they have a certain nature. This is called emptiness. Such emptiness, because it has no self-nature of emptiness, can be considered to exist. This is called 'emptiness of emptiness'. Such 'emptiness of emptiness' exists in the gate of birth and death. As the Nirvana Sutra says: 'There is existence and there is non-existence, this is called emptiness of emptiness. It is and it is not, this is called emptiness of emptiness.' Such 'emptiness of emptiness', even the Bodhisattvas of the Ten Abodes (Bodhisattvas of very high levels of practice) can only comprehend a small part, like a tiny hair, let alone others. The difference between these two paths should be understood in this way. The above is the explanation of the general establishment of the Dharma. From 'Mind as Suchness' onwards, the second part extensively establishes two different paths, that is, divided into two aspects. The first is the first part, divided into two sections. One is to extensively explain Suchness (the true nature of things), and the second is from 'Furthermore' onwards, to extensively explain the characteristics of Suchness. The meanings of these two passages are different. The first passage is a general explanation, and the second passage is a separate interpretation. Moreover, the first passage explains that Suchness is unspeakable, highlighting that truth transcends language. The second passage explains that the characteristics of Suchness can be spoken, highlighting that truth is not completely inexpressible. Therefore, in the first passage: 'Words are separate from the characteristics of speech, separate from the characteristics of names, and even the words 'Suchness'', this is because language is used to eliminate language. In the second passage: 'Words rely on speech to distinguish two kinds of meanings, namely, truly empty and truly not empty', then, this passage also says that all distinctions are not corresponding. It should be known that all speech is also not corresponding. This is precisely to highlight that truth transcends language and thought. Moreover, in the first passage, it is necessary to rely on the language that uses language to eliminate language in order to highlight the transcendence of language of its truth. This also highlights that truth is not separate from the characteristics of speech. If the truth is actually beyond language, then language should be completely cut off. If language is not cut off, then it is not transcendence of thought. If it is said that language can express, but the truth is actually beyond language, then it violates your own sect. Because first use the language of transcending language to explain the truth, but the truth is actually beyond language. If the language of transcending language is also cut off, then it falls into a self-contradictory situation. Because first the language of transcending language is also cut off, but language can be expressed. Moreover, if language is not cut off, then the main body being separate from language exceeds the truth. If language is indeed cut off, then the subsequent acquisition of language reverses the truth. Moreover, if language is not cut off, then the first paragraph of the paper is a lie. If language is indeed cut off, then the latter paragraph of the paper is a futile setting. It's like talking about emptiness. --------------------------------------------------------------------------------
Chinese
为青黄等。答或有说者。是故当知。理非绝言。非不绝言。以是义故。理亦绝言。亦不绝言。如是等言。无所不当故。无所当。由无所当故。无所不当也。真如门中绝不绝义。既如是说。生灭门中亦同此说。 言生灭者 已下。第二释生灭门。于中有二。初正广释。二复次有四种熏习已下。因言重显。初中有三。一广上立义分是心生灭。二复次生灭因缘已下。广上生灭因缘。三复次生灭相已下。广上生灭相初中有二。一约体总明。二依义别解初。 言依如来藏故有生灭心者 谓不生灭心。因无明风动。作生灭。故说生灭心依不生灭心。然不生灭心与生灭心。心体无二。但将二义。取心为二。以说依耳。如不动水为风所吹而作动水。动静虽异。水体是一。而得说言依静水故有其动水。当知此中道理亦尔。如下论云。自性清净心。因无明风动。又四卷经云。如来藏为无始恶习。所熏名为识藏。又言刹那者。名为识藏。当知此云有生灭心。正谓识藏。今通取所依如来藏与能依生灭心。合为心生灭门。故言心生灭门者。依如来藏故有生灭心。非举如来藏。而取生灭心。为生灭门也。如下文之此识有二种义。故知二义。皆在生灭门也。 所谓不生不灭与生灭和合非一非异名为阿梨耶识者 此不生灭。即上如来 现代汉语译本： 例如青色和黄色等。回答说或许有人这样认为。因此应当明白，真理并非完全可以用言语表达，也并非完全不能用言语表达。因为这个道理，真理既是可以用言语表达的，也是不能用言语表达的。像这样的说法，没有不恰当的，因此也没有什么是恰当的。正因为没有什么什么是恰当的，所以才没有什么是不恰当的。在真如门中，关于断绝和不断绝的意义，既然是这样说的，那么在生灭门中，也同样是这样说的。 ‘言生灭者’以下，是第二部分解释生灭门。其中分为两部分。首先是正式广泛地解释，然后是‘复次有四种熏习已下’，因为言语而再次显明。最初的部分分为三部分。一是广泛地确立意义，区分心生灭；二是‘复次生灭因缘已下’，广泛地说明生灭的因缘；三是‘复次生灭相已下’，广泛地说明生灭的相状。最初的部分分为两部分。一是总的说明本体，二是根据意义分别解释。最初的部分是： ‘言依如来藏（Tathagatagarbha，如来法身所藏之处）故有生灭心者’，是指不生不灭的心，因为无明（avidya，佛教中的一种根本烦恼）之风的扰动，而产生生灭。所以说生灭心依赖于不生不灭的心。然而，不生不灭的心与生灭心，心体并没有两个。只是将两种意义，把心看作是两个，才说是依赖。就像不动的水被风吹动而产生动水一样，动和静虽然不同，但水的本体是一个。因此可以说依赖于静水而有动水。应当明白，这里面的道理也是这样。如下面的论述所说：‘自性清净心，因无明风动。’又有四卷经书说：‘如来藏为无始恶习，所熏名为识藏。’又说‘刹那者，名为识藏。’应当明白，这里所说的有生灭心，正是指识藏（alayavijnana，阿赖耶识，佛教唯识宗所说的第八识）。现在将所依赖的如来藏与能依赖的生灭心，合起来作为心生灭门。所以说心生灭门，是依赖于如来藏而有生灭心，并非仅仅举出如来藏，而把生灭心作为生灭门。如下文所说‘此识有二种义’，因此知道两种意义，都在生灭门中。 ‘所谓不生不灭与生灭和合非一非异名为阿梨耶识（Alaya-vijnana，阿赖耶识）者’，这里的不生不灭，就是上面的如来藏。