English
English version Non-oneness. Three, because they contradict and harm each other. These two positions are different, hence 'non-one'. Contradiction means each abandons the other, being far apart. Harm means being enemies, devouring each other. Therefore, near and far result in 'non-one'. Four, because extreme harm leads to annihilation yet not complete annihilation, and extreme contradiction leads to existence yet not complete existence. This meaning of not annihilating and not completely existing is 'non-one'. This refers to the 'non-one' of formation and destruction. Moreover, these four 'non-ones' are neither completely the same nor completely different from the above four 'non-differences', because their meanings are not mixed. Furthermore, the above four 'non-differences' are neither completely different nor completely the same as these four 'non-ones', because the principle pervades and connects them. Therefore, if viewed from the perspective of 'non-difference', all categories are extremely harmonious and unified. If viewed from the perspective of 'non-one', all meanings are extremely contradictory. Being extremely contradictory yet extremely harmonious is the unobstructed and unimpeded Dharma. Second, regarding the Dharma, the cloth is used as a metaphor for Tathata (真如, the suchness of things) and Tathagatagarbha (如来藏, the womb of the Tathagata in all beings), and the rabbit is used as a metaphor for the cycle of birth and death of sentient beings, etc. 'Non-oneness and non-difference' also have ten aspects, which can be understood by referring to the metaphors. Moreover, the rabbit is born and dies without obstruction, and the cloth is hidden and revealed without obstruction. This cycle of birth and death, hiding and revealing, intertwines in both forward and reverse directions, and all categories are fused and interconnected, which can be understood by contemplating the previous content. Thirty-second, the explanation of the meaning of the Two Truths (二谛, Conventional Truth and Ultimate Truth) is divided into two aspects: first, distinguishing the characteristics; second, revealing the meaning. The first is distinguishing the characteristics, as described elsewhere. The second is revealing the meaning, which has four aspects: first, opening and closing; second, 'oneness and difference'; third, mutual affirmation; and fourth, mutual existence. First is opening and closing, first opening then closing. Opening refers to the four meanings in the Dependent Origination (缘起, the arising of all phenomena from conditions) of Conventional Truth (俗谛): first, the meaning of the power of all conditions; second, the meaning of powerlessness; third, the meaning of no self-nature; and fourth, the meaning of accomplishing things. There are also four meanings in Ultimate Truth (真谛): first, the meaning of emptiness; second, the meaning of non-emptiness; third, the meaning of reliance; and fourth, the meaning of exhausting things. Closing is divided into three aspects: first, combining the conventional; second, combining the ultimate; and third, combining the two. First is combining the conventional, which has three aspects: first, in terms of function, there is no difference between power and powerlessness. Second, in terms of essence, there is no difference between self-nature and no self-nature. Third, there is no obstruction, meaning there is no difference between essence and function, there is only one Conventional Truth. Combining the ultimate also has three aspects: first, in terms of function, reliance accomplishes the conventional, which is taking away the conventional, and there is no difference from combining with exhaustion. Second, in terms of essence, there is no difference between emptiness and non-emptiness. Third, there is no obstruction, meaning there is no difference between essence and function. Third is combining the two. --------------------------------------------------------------------------------
Chinese
者有四门。一约起用门。谓真中依持义与俗中有力无二故。二约泯相门。谓真中尽俗与俗中无力无二故。三约显实门。谓真中不空义与俗中无性义无二故。四成事门。谓真中空义与俗中存事无二故。开合门竟。理事相即不相即。无碍融通。各有四句。初不相即中四句者。一二事不相即。以缘相事碍故。二二事之理不相即。以无二故。三理事不相即。以理静非动故。四事理不相即。以事动非静故。二相即中四句者。一事即理。以缘起无性故。二理即事。以理随缘事得立故。三事之理相即。以约诠会实故。四二事相即以即理之事无别事。是故事如理而无碍。第三十三。染净义。问曰。不思议业者。相用俱名义大。于随染业幻中何处摄耶。答。应作四句。一一向净。谓出缠四智等故。二一向染。谓随流有情无明未发觉故。三非染非净。谓离言真如故。四亦染亦净。谓相用二义大故。亦染故。随地前机染幻现故。亦净故。随缘真如不变故。今于此四句。非第四句。为第三句。非第三句。为第四句。亦可总非四句。合作一句。互融无碍。思之可见。又问。随染业幻者。约善顺真。可得成。若约不善善违真。如何作幻不善。答。不善违真。许亦不全幻不善。约生厌弃。约彼生解。亦得幻不善。亦可染幻是无明。无体无真用。约彼无 现代汉语译本 这里有四扇门。第一扇是约起用门，意思是说真谛中的依持之义与俗谛中的有力是无二无别的。第二扇是约泯相门，意思是说真谛中穷尽俗谛与俗谛中的无力是无二无别的。第三扇是约显实门，意思是说真谛中的不空之义与俗谛中的无性之义是无二无别的。第四扇是成事门，意思是说真谛中的空之义与俗谛中的存在事物是无二无别的。开合门的讨论结束。 理和事，既相互即又相互不即，无碍地融合贯通，各有四句。首先是不相即中的四句：第一，两个事不相即，因为缘起相状的事物互相障碍。第二，两个事的理不相即，因为理是无二的。第三，理和事不相即，因为理是静止的，不是运动的。第四，事和理不相即，因为事是运动的，不是静止的。 其次是相即中的四句：第一，事即是理，因为缘起是无自性的。第二，理即是事，因为理随顺因缘，事物才能成立。第三，事的理相互即，因为通过言语可以领会实相。第四，两个事相互即，因为即理的事没有别的事，所以事如理而无障碍。 第三十三，染净的意义。问：‘不思议业’（inconceivable karma）这个概念，相和用都包含在内，意义重大，那么在随染业幻（karma illusions）中应该归属于哪里呢？答：应该分为四句：第一，完全是清净的，比如脱离缠缚的四智（four wisdoms）等。第二，完全是染污的，比如随波逐流的有情，无明（ignorance）还没有觉醒。第三，非染非净，比如离言真如（Tathata）。第四，既染又净，比如相和用这两种意义重大。因为既染，所以随顺地前众生的根机，染污的幻象显现；因为既净，所以随顺因缘，真如（Tathata）不变。现在在这四句中，可以把非第四句看作是第三句，把非第三句看作是第四句，也可以全部否定这四句，合为一句，互相融合没有障碍，仔细思考就可以明白。又问：随染业幻，如果从顺应真理的角度来说，可以成就；如果从不善违背真理的角度来说，如何能产生幻化的不善呢？答：不善违背真理，也并非完全是幻化的不善。从产生厌恶、舍弃的角度，从使他们产生理解的角度，也可以幻化出不善。也可以说染污的幻象是无明（ignorance），没有本体，没有真实的功用，从它没有
English
English version There are four gates here. The first is the Gate of Approximating Arising and Functioning, meaning that the meaning of reliance in the true is no different from the power in the conventional. The second is the Gate of Annihilating Characteristics, meaning that the exhaustion of the conventional in the true is no different from the powerlessness in the conventional. The third is the Gate of Manifesting Reality, meaning that the meaning of non-emptiness in the true is no different from the meaning of no-self in the conventional. The fourth is the Gate of Accomplishing Affairs, meaning that the meaning of emptiness in the true is no different from the existence of things in the conventional. The discussion of the gates of opening and closing ends. Principle and phenomena, both mutually identical and mutually non-identical, unobstructed and interpenetrating, each has four phrases. First, the four phrases in non-identity: First, two phenomena are not identical because the phenomena of conditioned arising obstruct each other. Second, the principles of two phenomena are not identical because the principle is non-dual. Third, principle and phenomena are not identical because principle is static, not dynamic. Fourth, phenomena and principle are not identical because phenomena are dynamic, not static. Next are the four phrases in identity: First, phenomena are identical to principle because conditioned arising is without self-nature. Second, principle is identical to phenomena because principle follows conditions and phenomena can be established. Third, the principle of phenomena is mutually identical because the real can be understood through language. Fourth, two phenomena are mutually identical because the phenomena that are identical to principle have no other phenomena, so phenomena are like principle and without obstruction. Thirty-third, the meaning of defilement and purity. Question: The concept of 'inconceivable karma', both characteristics and functions are included, and the meaning is significant, so where should it be attributed in the karma illusions? Answer: It should be divided into four phrases: First, completely pure, such as the four wisdoms that are free from bondage. Second, completely defiled, such as sentient beings who drift along, ignorance has not yet awakened. Third, neither defiled nor pure, such as the Tathata. Fourth, both defiled and pure, such as the two meanings of characteristics and functions are significant. Because it is defiled, the defiled illusions appear according to the faculties of sentient beings before the ground; because it is pure, the Tathata does not change according to conditions. Now in these four phrases, the non-fourth phrase can be regarded as the third phrase, and the non-third phrase can be regarded as the fourth phrase, or all four phrases can be negated and combined into one phrase, mutually integrated without obstruction, which can be understood by careful consideration. Also asked: If karma illusions are in accordance with the truth, they can be achieved; if they are contrary to the truth, how can they produce illusory unwholesomeness? Answer: Unwholesomeness that is contrary to the truth is not entirely illusory unwholesomeness. From the perspective of generating aversion and abandonment, from the perspective of enabling them to generate understanding, unwholesomeness can also be illusory. It can also be said that defiled illusions are ignorance, without substance, without real function, from its absence --------------------------------------------------------------------------------
Chinese
明差别。知名义。能诠理。诠于真故。得幻染也。又约彼无明幻体本是无。以是无故无真用。约彼知名义。是幻体不离真。又三细六粗。应作四句。一唯净。谓如来藏中恒沙德。即四智也。二唯染。谓粗中执取计名字等四识。三非染非净。谓离言真如。四亦染亦净故。谓智相相续相。亦染故。智相等通在六识等中。亦净故。智相等有渐觉义。又约三细六粗相配者。一阿赖耶识中如来藏真本觉唯净二根本无明不觉唯染。三亦染亦净。谓六粗通有始觉及支末无明。四非染非净者。谓一切共离。又交络作四句。一谓三细中取一本觉。及六粗中取枝末无明。二谓三细取本不觉。及六粗中取始觉。三谓三细双取本觉本不觉。四谓六粗中双取始觉及支末无明。第三十四。如来藏。二门分别。一者喻说。二法说。言喻说者。旦如金性有二义。一随缘成器调柔义。二守性坚住不改义。问。金是有耶。答。不也。何以故。随缘成器故。问。金是无耶。答。不也。何以故。性不改故。又问。亦有亦无耶。答。不也。一金故。不相违故。又问。非有非无耶。答。不也。金性具德故。随缘不改故。即是显德门也。又问。器是有耶。答。不也。由器即金故。又问。器是无耶。答。不也。由器成故。又问。亦有亦无耶。答。不也。由是一器故。不相 现代汉语译本 明辨差别。知晓名义。能够诠释真理。因为诠释的是真理，所以才会有虚幻的染污。又从无明（avidyā）幻体的本质本是空无的角度来说，因为是空无，所以没有真实的功用。从知晓名义的角度来说，这个幻体不离真如（tathatā）。 另外，对于三细六粗，应该作四句判断：一、唯净，指的是如来藏（Tathāgatagarbha）中恒河沙数般的功德，也就是四智（catvāri jñānāni）。二、唯染，指的是六粗中执取、计名字等四识。三、非染非净，指的是离言真如。四、亦染亦净，指的是智相、相续相。说它染，是因为智相等贯通于六识等之中；说它净，是因为智相等具有渐觉的意义。 又从三细六粗相配的角度来说：一、阿赖耶识（ālayavijñāna）中的如来藏真本觉是唯净的。二、根本无明不觉是唯染的。三、亦染亦净，指的是六粗贯通有始觉以及枝末无明。四、非染非净，指的是一切共离。 又交错作四句判断：一、指的是三细中取一本觉，以及六粗中取枝末无明。二、指的是三细取本不觉，以及六粗中取始觉。三、指的是三细双取本觉和本不觉。四、指的是六粗中双取始觉和枝末无明。 第三十四，如来藏。从两个方面来分别说明：一是用比喻来说明，二是用法理来说明。用比喻来说明，比如金子的性质有两层含义：一是随顺因缘，可以制成各种器皿的调柔之义；二是保持自身性质的坚固，不改变的意义。 问：金子是存在的吗？答：不是的。为什么呢？因为它可以随顺因缘制成各种器皿。问：金子是不存在的吗？答：不是的。为什么呢？因为它的性质不会改变。又问：是既存在又不存在吗？答：不是的。因为金子只有一个，这两种性质并不矛盾。又问：是非存在非不存在吗？答：不是的。因为金子的性质具备功德，既能随顺因缘，又不会改变。这就是显德门。 又问：器皿是存在的吗？答：不是的。因为器皿就是金子。又问：器皿是不存在的吗？答：不是的。因为器皿已经制成了。又问：是既存在又不存在吗？答：不是的。因为这是一个器皿，所以不相违背。