English
English version Clearly distinguish differences. Understand the meaning of names. Be able to explain the truth. Because it explains the truth, there is illusory defilement. Furthermore, from the perspective that the essence of ignorance (avidyā) is originally empty, because it is empty, it has no real function. From the perspective of understanding the meaning of names, this illusory body is inseparable from Suchness (tathatā). In addition, regarding the three subtle and six coarse aspects, four statements should be made: 1. Only pure, referring to the countless virtues in the Tathāgatagarbha (Tathāgatagarbha), which are the four wisdoms (catvāri jñānāni). 2. Only defiled, referring to the four consciousnesses in the six coarse aspects, such as grasping and calculating names. 3. Neither defiled nor pure, referring to Suchness beyond words. 4. Both defiled and pure, referring to the appearance of wisdom and the appearance of continuity. It is said to be defiled because the appearance of wisdom and so on permeate the six consciousnesses and so on; it is said to be pure because the appearance of wisdom and so on have the meaning of gradual awakening. Furthermore, from the perspective of matching the three subtle and six coarse aspects: 1. The true original enlightenment of the Tathāgatagarbha in the Ālayavijñāna (ālayavijñāna) is only pure. 2. Fundamental ignorance and non-awakening are only defiled. 3. Both defiled and pure, referring to the six coarse aspects that all have initial awakening and branch-end ignorance. 4. Neither defiled nor pure, referring to all that is mutually separate. Furthermore, making four statements in an intertwined manner: 1. Refers to taking the original enlightenment from the three subtle aspects, and taking the branch-end ignorance from the six coarse aspects. 2. Refers to the three subtle aspects taking the original non-awakening, and the six coarse aspects taking the initial awakening. 3. Refers to the three subtle aspects taking both the original enlightenment and the original non-awakening. 4. Refers to the six coarse aspects taking both the initial awakening and the branch-end ignorance. Thirty-fourth, the Tathāgatagarbha. Distinguish and explain from two aspects: one is to explain through metaphors, and the other is to explain through principles. Explaining through metaphors, for example, the nature of gold has two meanings: one is the meaning of being pliable and able to be made into various utensils according to conditions; the other is the meaning of maintaining its own nature firmly and unchanging. Question: Does gold exist? Answer: No. Why? Because it can be made into various utensils according to conditions. Question: Does gold not exist? Answer: No. Why? Because its nature does not change. Question: Does it both exist and not exist? Answer: No. Because there is only one gold, and these two properties do not contradict each other. Question: Is it neither existent nor non-existent? Answer: No. Because the nature of gold possesses virtues, it can both accord with conditions and not change. This is the gate of manifesting virtue. Question: Do utensils exist? Answer: No. Because utensils are gold. Question: Do utensils not exist? Answer: No. Because utensils have been made. Question: Do they both exist and not exist? Answer: No. Because it is one utensil, so they do not contradict each other. --------------------------------------------------------------------------------
Chinese
违故。又问。是非有非无耶。答。不也。由成器即金故。亦返即是显德门。又问。金是无耶。答。不也。由成器故。所以然者。由性不改。方能随缘故也。又问。金是有耶。答。不也。由性不改故。所以然者。由成器故。性方不改也。又问。亦有亦无耶。答。不也。由是金故。又问。非有非无耶。答。不也。由是金故。又问。器是有耶。答。不也。由器成故。所以然者。由即金故。器方成也。问。器是有耶。答。不也。由器即金故。所以然者。由器即金。器方成也。余句准也返即显德门。余一切准例知之。第二法说。问。如来藏是生耶。答。不也。由随染生死不显现故。问。既不生。应灭耶。答。不也。由随染作生死故。问。亦生亦灭耶。答。不也。由藏性无二故。问。非生非灭耶。答。不也。由藏性具德故。问。生死是生耶答。不也。由即真如。应灭耶。答。不也。由即真如。生死成故。经云依如来藏有生死。故知不灭。问。亦生亦灭耶。答。不也。由生死缘成无二故。问。非生灭耶。答。不也。由生死虚妄。依真如成故。真妄相作。真如不生。由随染故。生死不灭。依真成故。生死不生。由即真故。真如不灭。由性不改故。真如是生。由随缘作生死故真如是灭。由随缘不现故。真如亦生灭。由具违顺性故。经云。 现代汉语译本： 问：那么，（金器）是有非无吗？答：不是的。因为（金）成为器皿，即是金的缘故，也是回归（本性），即是彰显德行的门径。问：金是无吗？答：不是的。因为（金可以）成为器皿的缘故。之所以这样说，是因为（金的）本性不改变，才能随顺因缘。问：金是有吗？答：不是的。因为（金的）本性不改变的缘故。之所以这样说，是因为（金可以）成为器皿，（金的）本性才不会改变。问：那么，亦有亦无吗？答：不是的。因为（器皿）是金的缘故。问：那么，非有非无吗？答：不是的。因为（器皿）是金的缘故。问：器皿是有吗？答：不是的。因为器皿是因缘和合而成的缘故。之所以这样说，是因为（器皿）即是金的缘故，器皿才能成就。问：器皿是有吗？答：不是的。因为器皿即是金的缘故。之所以这样说，是因为器皿即是金，器皿才能成就。其余的句子可以依此类推，回归（本性）即是彰显德行的门径。其余一切都可以依照这个例子来理解。第二法说：问：如来藏（Tathagatagarbha，一切众生皆有的成佛的可能性）是生吗？答：不是的。因为随顺染污，生死（Samsara，轮回）不显现的缘故。问：既然不生，应该灭吗？答：不是的。因为随顺染污而造作生死的缘故。问：那么，亦生亦灭吗？答：不是的。因为藏性没有二元的对立的缘故。问：那么，非生非灭吗？答：不是的。因为藏性具足功德的缘故。问：生死是生吗？答：不是的。因为即是真如（Tathata，事物的真实本性）。问：应该灭吗？答：不是的。因为即是真如，生死才能成就。经中说，依如来藏有生死，所以知道（生死）不灭。问：那么，亦生亦灭吗？答：不是的。因为生死是因缘和合而成，没有二元的对立的缘故。问：那么，非生非灭吗？答：不是的。因为生死是虚妄的，依真如而成就的缘故。真妄相互作用，真如不生，因为随顺染污的缘故。生死不灭，依真如成就的缘故。生死不生，因为即是真如的缘故。真如不灭，因为本性不改变的缘故。真如是生，因为随顺因缘而造作生死的缘故。真如是灭，因为随顺因缘而不显现的缘故。真如亦生灭，因为具足违逆和顺应的本性的缘故。经中说。
English
English version: Objection: Then, is (a gold object) existent and non-existent? Answer: No. Because becoming an object is due to the gold, and returning (to its original state) is the gateway to manifesting virtue. Objection: Is gold non-existent? Answer: No. Because it can become an object. The reason for this is that its nature does not change, so it can accord with conditions. Objection: Is gold existent? Answer: No. Because its nature does not change. The reason for this is that because it can become an object, its nature does not change. Objection: Then, is it both existent and non-existent? Answer: No. Because it is gold. Objection: Then, is it neither existent nor non-existent? Answer: No. Because it is gold. Objection: Is the object existent? Answer: No. Because the object is formed by conditions. The reason for this is that because (the object) is gold, the object can be formed. Objection: Is the object existent? Answer: No. Because the object is gold. The reason for this is that because the object is gold, the object can be formed. The remaining sentences can be understood in the same way; returning (to its original state) is the gateway to manifesting virtue. All the rest can be understood by analogy. Second Dharma discourse: Objection: Is the Tathagatagarbha (Tathagatagarbha, the potential for Buddhahood inherent in all beings) born? Answer: No. Because following defilement, Samsara (Samsara, the cycle of birth and death) does not manifest. Objection: Since it is not born, should it be extinguished? Answer: No. Because it creates birth and death by following defilement. Objection: Then, is it both born and extinguished? Answer: No. Because the nature of the womb (藏性) has no duality. Objection: Then, is it neither born nor extinguished? Answer: No. Because the nature of the womb is complete with virtues. Objection: Is birth and death born? Answer: No. Because it is identical to Suchness (Tathata, the true nature of things). Objection: Should it be extinguished? Answer: No. Because it is identical to Suchness, birth and death can be accomplished. The sutra says, 'Depending on the Tathagatagarbha, there is birth and death,' so we know it is not extinguished. Objection: Then, is it both born and extinguished? Answer: No. Because birth and death are formed by conditions and have no duality. Objection: Then, is it neither born nor extinguished? Answer: No. Because birth and death are illusory and are accomplished by relying on Suchness. True and false interact, Suchness is not born, because it follows defilement. Birth and death are not extinguished, because they are accomplished by relying on Suchness. Birth and death are not born, because they are identical to Suchness. Suchness is not extinguished, because its nature does not change. Suchness is born, because it creates birth and death by following conditions. Suchness is extinguished, because it does not manifest by following conditions. Suchness is both born and extinguished, because it possesses the nature of both opposition and accordance. The sutra says. --------------------------------------------------------------------------------
Chinese
如来藏者。受苦乐。与因俱。若生若灭。又云。一切法不生。我说刹那义。又云。不生不灭。是无常义等。准思之。真非生非灭。何以故。性离分别故。不同所谓故。第三十五。四谤章(四谤者。凡夫迷因缘故起。一者增益谤。二者损成谤。三者相违谤。四者戏论谤)言增益谤者。夫论一切诸法。从因缘生。无作者故。作时不住。无自性故。非分别所及。诸法之性如是。不可取着。然凡夫二乘。诸法生时。即执为有。但因缘之法。其性离有。离有法上。执言有者。不称理故。名增益谤。有既成谤。无应合理。义亦不然。因缘之法。性虽有。然缘起现前。不可言无。于非无法上。执言无者。不应理故。名损成谤。有无既是其过。亦有亦无应是道理。即答。因缘是一法。性不相违。不相违者。名因缘法。亦有亦无其性相违之法。即非因缘。非因缘故。相违谤也。既亦有亦无是违法。不称实见。非有非无应与理合。即答言。夫论道理。约因缘以显。非有非无。乃是因缘之外。不应道理。戏弄诸法。名戏论谤。夫论有所分别。与取舍相应者。皆是情计。不应实理。离意绝相。名为中道。故经云。因缘之法。离有离无也。 大乘起信论别记 现代汉语译本 ‘如来藏’（Tathagatagarbha，佛性）是感受苦乐，与因果相关的。它既有生起，也有灭去。经中又说：‘一切法不生’，我说是刹那生灭的意义。又说：‘不生不灭’，这是无常的意义等等。仔细思考这些，真如（Tathata，事物的真实本性）既非生也非灭。为什么呢？因为它的本性远离分别，与通常所说的不同。第三十五节，关于‘四谤’（四种诽谤）的章节（四谤是凡夫因为迷惑于因缘而产生的。一是增益谤，二是损减谤，三是相违谤，四是戏论谤）中说，所谓的‘增益谤’，是指讨论一切诸法，都是从因缘而生，没有作者的缘故，生起时不会停留，没有自性的缘故，不是分别心所能达到的。诸法的本性就是这样，不可执取。然而凡夫和二乘人，在诸法生起时，就执着为‘有’。但因缘之法，其本性是离‘有’的。在远离‘有’的法上，执着说‘有’，是不符合真理的，所以叫做‘增益谤’。‘有’既然成了诽谤，那么说‘无’就应该合理了吧？义理也不是这样。因缘之法，其本性虽然是‘有’，但因缘和合显现时，不可说‘无’。在并非‘无’的法上，执着说‘无’，是不合道理的，所以叫做‘损减谤’。‘有’和‘无’既然都是过失，那么说‘亦有亦无’应该是道理了吧？回答说，因缘是一法，其本性不相违背。不相违背的，叫做因缘法。‘亦有亦无’是本性相违背的法，就不是因缘。不是因缘的缘故，是相违谤。既然‘亦有亦无’是违背法的，不符合真实的见解，那么说‘非有非无’就应该与真理相合了吧？回答说，讨论道理，是依据因缘来显明的。‘非有非无’乃是因缘之外的，不符合道理。戏弄诸法，叫做戏论谤。讨论有所分别，与取舍相应的，都是情识的计度，不符合真实的道理。远离意念，断绝形相，叫做中道。所以经中说，因缘之法，是离‘有’离‘无’的。 《大乘起信论别记》