English
Also twofold. Following the perception of one part, because the nature of the remaining part is not different. (This is also a manifestation of the two truths. Following what is seen as only a part of a thing, the nature of the remaining parts is no different.) Third, explaining the Dharma from the perspective of emotions. Regarding the external world, both existence and non-existence exist in emotions; both existence and non-existence do not exist in reason. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, false cognitions exist in emotions because it is an attached mind. Or it can be comparatively known that they do not exist in reason because the mind is observed with partial existence. (Third, discussing the Dharma from the perspective of emotions. Regarding the external world, both existence and non-existence exist in emotions; both existence and non-existence do not exist in reason. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, false cognitions exist in emotions because it is an attached mind. Or it can be comparatively known that they do not exist in reason because the mind is observed with partial existence.) Fourth, explaining emotions from the perspective of the Dharma. Regarding the external world, both existence and non-existence exist in reason; both existence and non-existence do not exist in emotions. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, it is seen as existing in reason through wisdom, and seen as non-existent in emotions through compassion. Or seeing no two minds, but one mind. (Fourth, discussing emotions from the perspective of the Dharma. Regarding the external world, both existence and non-existence exist in reason; both existence and non-existence do not exist in emotions. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, it is seen as existing in reason through wisdom, and seen as non-existent in emotions through compassion. Or seeing no two minds, but one mind.) In the above four aspects, there are four sentences for each aspect regarding the external world, and four sentences for each aspect regarding the mind, totaling thirty-two sentences. Think accordingly. (In the above four aspects, there are four sentences for each aspect regarding the external world, and four sentences for each aspect regarding the mind, totaling thirty-two sentences. Think accordingly.) Thirty-first. There are two aspects to the explanation of the unobstructedness of the two truths. One is through analogy, and the other is directly discussing the Dharma. (Thirty-first. There are two aspects to the explanation of the unobstructedness of the two truths. One is through analogy, and the other is directly discussing the Dharma.) One is through analogy. For example, a young rabbit relying on a towel has two aspects: one is the rabbit, and the other is the towel. The rabbit also has two meanings: one is the difference in phenomena, and the other is the emptiness of its essence. The towel also has two meanings: one is maintaining its own position, and the other is the entire towel appearing as the image of the rabbit. (One is through analogy. For example, a young rabbit relying on a towel has two aspects: one is the rabbit, and the other is the towel. The rabbit also has two meanings: one is the difference in phenomena, and the other is the emptiness of its essence. The towel also has two meanings: one is maintaining its own position, and the other is the entire towel appearing as the image of the rabbit.) This towel and rabbit are neither the same nor different. First, there are four situations where they are not different: one is that the towel presents the image of the rabbit, and the rabbit itself has differences in phenomena, the two are combined into one, so they are not different. This is following the end from the root, explaining that they are not different from the end. (This towel and rabbit are neither the same nor different. First, there are four situations where they are not different: one is that the towel presents the image of the rabbit, and the rabbit itself has differences in phenomena, the two are combined into one, so they are not different. This is following the end from the root, explaining that they are not different from the end.) Second, the meaning of the towel maintaining its own position, and the meaning of the rabbit's essence being empty, are combined into one, so they are not different. This is returning to the root from the end, explaining that they are not different from the root. (Second, the meaning of the towel maintaining its own position, and the meaning of the rabbit's essence being empty, are combined into one, so they are not different. This is returning to the root from the end, explaining that they are not different from the root.) Third, the root that contains the end to which it returns, and the end that contains the root from which it originates, the two are mutually integrated, existing without obstruction, so they are not different. This is the root and end coexisting, unobstructed and not different. (Third, the root that contains the end to which it returns, and the end that contains the root from which it originates, the two are mutually integrated, existing without obstruction, so they are not different. This is the root and end coexisting, unobstructed and not different.) Fourth, the end that is contained and returns to the root, and the root that is contained and follows the end, both disappear, so they are not different. This is the root and end both disappearing, equally not different. (Fourth, the end that is contained and returns to the root, and the root that is contained and follows the end, both disappear, so they are not different. This is the root and end both disappearing, equally not different.) Second, there are also four situations where they are not the same. One is that the meaning of the towel maintaining its own position, and the rabbit itself having differences in phenomena, the two are mutually opposed, so they are not the same. This is mutually opposed and not the same. (Second, there are also four situations where they are not the same. One is that the meaning of the towel maintaining its own position, and the rabbit itself having differences in phenomena, the two are mutually opposed, so they are not the same. This is mutually opposed and not the same.) Second, the meaning of the towel presenting the image of the rabbit, and the rabbit's essence being empty, the two conflict with each other, so it is (Second, the meaning of the towel presenting the image of the rabbit, and the rabbit's essence being empty, the two conflict with each other, so it is) --------------------------------------------------------------------------------
Chinese
非一。三以彼相背与相害。此二位异。故为非一。谓相背各相舍。相去悬远。相害则与敌对。亲相食害。是故近远非一也。四以极相害泯而不泯。由极相背存而不存。此不泯不存义为非一。此是成坏非一。又此四非一。与上四非异。而亦非一。以义不杂故。又上四不异。与此四不一。而亦不异。理遍通故。是故若以不异门取。诸门极相和会。若以非一门取。诸义极相违诤。极相违而极和合者。是无障无碍法也。第二就法说者。巾喻真如如来藏。兔喻众生生死等。非一异亦有十门。准喻可知。又兔即生即死而无碍。巾即隐即显而无碍。此生死隐显。逆顺交络。诸门镕融。并准前思之可解。第三十二二谛义解二门。一辨相。二显义。初辨相。如余说。二显义者有四门。一开合。二一异。三相是。四相在。初开合者。先开。后合。开者。俗谛缘起中有四义。一诸缘有力义。二无力义。三无自性义。四成事义。真谛中亦有四义。一空义。二不空义。三依持义。四尽事义。合者有三门。一合俗。二合真。三合二。初者有三。一约用。谓有力无力无二故。二约体。谓性无性无二故。三无碍。谓体用无二。唯一俗谛。合真者亦三。一就用。谓依持成俗。即是夺俗。合尽无二故。二约体。空不空无二故。三无碍。谓体用无二故。三合二 现代汉语译本 非一。三，因为它们彼此相背离和互相损害。这两种情况的位置不同，所以说‘非一’。所谓相背离，是指各自舍弃对方，距离遥远。所谓相损害，是指与敌对势力互相残杀吞噬。因此，远近导致了‘非一’。 四，因为极端的互相损害导致泯灭却又不完全泯灭，由于极端的互相背离导致存在却又不完全存在。这种不泯灭和不完全存在的意义就是‘非一’。这是指成坏的‘非一’。而且这四种‘非一’，与上面的四种‘非异’，既不是完全相同，也不是完全相异，因为它们的意义不混杂。 而且上面的四种‘不异’，与这四种‘非一’，既不是完全相异，也不是完全相同，因为它们的道理普遍相通。因此，如果从‘不异’的角度来看，各种门类都极其和谐融洽。如果从‘非一’的角度来看，各种意义都极其相互冲突。极其相互冲突而又极其和谐融洽，这就是无障碍无阻碍的法。 第二，就法来说，用巾来比喻真如（Tathata，事物的真实如是的状态）如来藏（Tathagatagarbha，如来藏于一切众生心中），用兔子来比喻众生的生死等等。‘非一异’也有十个方面，可以参照比喻来理解。而且兔子即生即死而没有障碍，巾即隐即显而没有障碍。这种生死隐显，逆顺交织，各种门类融合贯通，都可以参照前面的内容思考理解。 第三十二，二谛（Two Truths，胜义谛和世俗谛）的意义解释分为两个方面：一是辨别相状，二是显明意义。首先是辨别相状，如其他地方所说。二是显明意义，有四个方面：一是开合，二是‘一异’，三是相是，四是相在。首先是开合，先开后合。开，是指俗谛（Conventional Truth，世俗谛）缘起（Dependent Origination，诸法因缘而生）中有四个意义：一是诸缘有力义，二是无力义，三是无自性义，四是成事义。真谛（Ultimate Truth，胜义谛）中也有四个意义：一是空义，二是不空义，三是依持义，四是尽事义。 合，分为三个方面：一是合俗，二是合真，三是合二。首先是合俗，有三个方面：一是约用，即有力和无力没有区别。二是约体，即有自性和无自性没有区别。三是无碍，即体和用没有区别，只有一个俗谛。合真也有三个方面：一是就用来说，依持成就世俗，就是夺取世俗，与尽合而没有区别。二是约体来说，空和不空没有区别。三是无碍，即体和用没有区别。三是合二。