Chinese
起信是能信。大乘是所信。故云大乘之起信。二体用门中。一约摄用归体辨。即此信心。是真如内熏及外缘所成。不异本故。是真故。起信即是大乘。故云大乘起信。二直就业用辨。谓此信心即广博。故云大。即从微至着。运转义故。名之为乘。即是起信。亦是大乘。故云大乘起信耳。第二颂内第三敬意中。一颂四句。增数有四。一或总为一。谓所为事也。二或分为二。谓上句所为人。余句所成益。三或离为三。谓初句所为人。中间二句所成行。末后一句所至德。四或散为四。谓初句所为人。第二句所离过。第三句成德。第四句所至德。第三佛宝中。或总为一。谓是佛也。或总为二。谓初颂明用。后颂二句明体相。或为三。谓初颂中二句明报身。后一句明化身。或为四。谓于报中。上句明心。下句明色。第四法宝内功德藏者。藏有三义。一蕴积义。积法内弘故。二含摄义。收摄内外故。三出生义。流德成益故。理法中有此三义。望自性德有初义。望彼教行果有后二义。行果复有二义。行果各自积德有初义。更望自性及望理有第二义。果望行教有出生义。行望果教俱有出生义。教望前立三得具三义可知。第五立义分内。问。何故前明体大中。通一切法。不简染净及其相用。唯是其善。不通不善。答。体大理曰通诸法。不 现代汉语译本 起信是能信之心，大乘是所信之法。所以说‘大乘起信’。在体用门中，一是就摄用归体来辨析，即此信心，是真如（Tathata，如实）内熏及外缘所成就，与本性不相异，所以是真实的。起信即是大乘，所以说‘大乘起信’。二是直接就其事业功用辨析，认为此信心即是广博的，所以称为‘大’；即是从微小到显著，具有运转的意义，所以名为‘乘’。即是起信，也是大乘，所以说‘大乘起信’罢了。 第二颂内第三敬意中，一颂四句，增数有四种情况。一是或者总合为一，指所要成就的事业。二是或者分为二，指上句是所为之人，其余句是所成就的利益。三是或者分为三，指初句是所为之人，中间两句是所成就的修行，最后一句是所达到的德行。四是或者分散为四，指初句是所为之人，第二句是所远离的过失，第三句是所成就的德行，第四句是所达到的德行。 第三佛宝中，或者总合为一，指的就是佛。或者总合为二，指初颂说明佛的功用，后两句说明佛的体相。或者分为三，指初颂中的两句说明报身（Sambhogakaya，受用身），后一句说明化身（Nirmanakaya，应化身）。或者分为四，在报身中，上句说明心，下句说明色。 第四法宝内，功德藏，‘藏’有三种含义。一是蕴积义，积累法内在弘扬的功德。二是含摄义，收摄内外一切功德。三是出生义，流出功德成就利益。理法中具有这三种含义。就自性功德而言，有第一种含义；就教、行、果而言，有后两种含义。行果又有两种含义。行果各自积累功德，有第一种含义；再就自性以及理而言，有第二种含义。果就修行和教法而言，有出生义；修行就果和教法而言，都具有出生义。教法就前述三种情况而言，可以具备这三种含义。 第五立义分内，问：为什么前面说明体大时，贯通一切法，不区分染净及其相用，只说是其善，不贯通不善？答：体大的道理在于贯通诸法，不
English
English version 'Arising of Faith' refers to the ability to believe. 'Mahayana' (Great Vehicle) is what is believed. Hence, it is called 'The Awakening of Faith in the Mahayana'. In the Two Aspects of Essence and Function, firstly, it is analyzed from the perspective of integrating function back into essence, meaning this faith is accomplished by the internal influence of Tathata (True Thusness) and external conditions. It is not different from the original nature, hence it is genuine. 'Arising of Faith' is the Mahayana, therefore it is called 'The Awakening of Faith in the Mahayana'. Secondly, it is analyzed directly from the perspective of its activities and functions, considering this faith to be vast and extensive, hence it is called 'Great'; it progresses from the subtle to the manifest, possessing the meaning of movement, hence it is named 'Vehicle'. It is the 'Arising of Faith', and also the Mahayana, therefore it is simply called 'The Awakening of Faith in the Mahayana'. In the third section of the second verse, regarding reverence, one verse has four lines, with four possible ways to enumerate them. Firstly, it can be considered as a whole, referring to the endeavor to be accomplished. Secondly, it can be divided into two, referring to the person for whom it is done in the first line, and the benefits achieved in the remaining lines. Thirdly, it can be divided into three, referring to the person for whom it is done in the first line, the practices accomplished in the middle two lines, and the virtues attained in the last line. Fourthly, it can be divided into four, referring to the person for whom it is done in the first line, the faults avoided in the second line, the virtues accomplished in the third line, and the virtues attained in the fourth line. In the third section, regarding the Buddha Jewel, it can be considered as a whole, referring to the Buddha. Or it can be considered as two parts, with the first verse explaining the function of the Buddha, and the latter two lines explaining the essence and characteristics of the Buddha. Or it can be divided into three, with the first two lines of the first verse explaining the Sambhogakaya (Reward Body), and the last line explaining the Nirmanakaya (Transformation Body). Or it can be divided into four, within the Reward Body, the upper line explains the mind, and the lower line explains the form. In the fourth section, regarding the Dharma Jewel, the 'Treasury of Merits' has three meanings. Firstly, the meaning of accumulation, accumulating merits internally to propagate the Dharma. Secondly, the meaning of containing, encompassing all merits, both internal and external. Thirdly, the meaning of producing, emanating merits to accomplish benefits. The Dharma of Principle possesses these three meanings. In terms of inherent virtues, it has the first meaning; in terms of teaching, practice, and result, it has the latter two meanings. Practice and result also have two meanings. Practice and result each accumulate merits, having the first meaning; further, in terms of inherent nature and principle, it has the second meaning. The result, in terms of practice and teaching, has the meaning of production; practice, in terms of result and teaching, both have the meaning of production. The teaching, in terms of the aforementioned three situations, can possess all three meanings. In the fifth section, regarding the division of establishing meaning, question: Why, when explaining the Greatness of Essence earlier, does it encompass all dharmas, without distinguishing between defilement and purity, or their characteristics and functions, only referring to their goodness, and not encompassing non-goodness? Answer: The principle of the Greatness of Essence lies in encompassing all dharmas, not --------------------------------------------------------------------------------
Chinese
得简别。若真如外别有无明为不善体者。有多种过。且以二义显之。一者同于外道执冥性常。以其自有。不从因生故。二者众生毕竟无有得解脱义。以有自体不可断故。生则常生。亦可恒不生也。有此过故。真如之外。不得别立无明作不善体。不善等法。亦不得作真如相用。若是相用。亦有多过。且以二义释之。一者因果杂乱过。随彼善因应得苦果。二者圣人证得真如。应起不善恶业。有此过故。不善不得作真如相用。问。若尔不善不应以真如作体。答。正以不善之法。用彼真如作体故。以违不相应。则名不善。又由违真故不离真。违真故不是用也。第六。释本觉本不觉。各有三门。一开义。二由起。三和合。初者。本觉有三义。一无不觉义。二有本觉义。三无本觉义。不觉亦三义。一无本觉义。二有不觉义。三灭不觉义。二由起者。由无不觉故。得有本觉。由有本觉故。得成不觉成不觉故。名无本觉也。由无本觉故。得有不觉。由有不觉故。得有性灭。故名灭不觉也。又由不觉中有无本觉义故。得有本觉义。又由本觉中有无不觉义故。得有灭不觉义。又由本觉中有本觉义故。不觉中得有无本觉义也。又上诸义相由。各各无二。共合成三句。又依本觉得成不觉。不觉能知名义。得成始觉。始觉成故。不觉则灭。不觉则 现代汉语译本： 得简别（需要区分）。如果真如之外另有无明作为不善的本体，就会有多种过失。这里用两种情况来说明。一是类似于外道执着于冥性是常存的，因为它自己存在，不从因缘产生。二是众生最终无法得到解脱，因为无明有其自身本体，无法断除。这样，生则永远生，或者永远不生。因为有这些过失，所以真如之外，不能另外设立无明作为不善的本体。不善等法，也不能作为真如的相用。如果是相用，也会有很多过失。这里用两种情况来说明。一是因果杂乱的过失，随顺善因反而会得到苦果。二是圣人证得真如，反而会生起不善的恶业。因为有这些过失，所以不善不能作为真如的相用。问：如果这样，不善不应该以真如作为本体。答：正是因为不善之法，用真如作为本体，因为与真如的体性相违背、不相应，所以称为不善。又因为违背真如的缘故，所以不离真如。违背真如的缘故，所以不是真如的妙用。第六，解释本觉和本不觉，各有三个方面。一是开显意义，二是由何而起，三是和合。首先，本觉有三种意义：一是没有不觉的意义，二是具有本觉的意义，三是没有本觉的意义。不觉也有三种意义：一是没有本觉的意义，二是具有不觉的意义，三是灭除不觉的意义。二是由何而起：因为没有不觉，所以才能有本觉。因为有本觉，所以才能成就（显现）不觉。成就（显现）不觉，就叫做没有本觉。因为没有本觉，所以才能有不觉。因为有不觉，所以才能有自性灭除，所以叫做灭除不觉。又因为不觉中具有没有本觉的意义，所以才能有本觉的意义。又因为本觉中具有没有不觉的意义，所以才能有灭除不觉的意义。又因为本觉中具有本觉的意义，所以不觉中才能具有没有本觉的意义。以上这些意义相互依存，各自无二，共同合成三种句式。又依靠本觉才能成就（显现）不觉，不觉能够知晓名义，才能成就始觉。始觉成就，不觉就灭除了。
English
English version: Discernment is necessary. If, apart from True Suchness (真如), there exists Ignorance (无明) as the substance of non-virtue, there would be many faults. Let's illustrate this with two points. First, it would be similar to the heretics who cling to primordial nature as being permanent, because it exists on its own and does not arise from causes. Second, sentient beings would ultimately have no possibility of attaining liberation, because Ignorance has its own substance and cannot be severed. Thus, birth would be perpetual, or perhaps never occur at all. Because of these faults, one cannot establish Ignorance as the substance of non-virtue apart from True Suchness. Non-virtuous dharmas, etc., also cannot be considered as the functions of True Suchness. If they were functions, there would be many faults. Let's illustrate this with two points. First, there would be the fault of mixing cause and effect, where following virtuous causes would result in suffering. Second, sages who realize True Suchness would give rise to non-virtuous and evil actions. Because of these faults, non-virtue cannot be considered as the function of True Suchness. Question: If that's the case, non-virtue should not take True Suchness as its substance. Answer: Precisely because non-virtuous dharmas use True Suchness as their substance, they are called non-virtuous because they contradict and are not in accordance with True Suchness. Furthermore, because they contradict True Suchness, they do not depart from True Suchness. Because they contradict True Suchness, they are not the wonderful function of True Suchness. Sixth, explaining Original Enlightenment (本觉) and Original Non-Enlightenment (本不觉), each has three aspects. First, revealing the meaning; second, how they arise; and third, their combination. First, Original Enlightenment has three meanings: one, the meaning of no non-enlightenment; two, the meaning of having Original Enlightenment; and three, the meaning of no Original Enlightenment. Non-Enlightenment also has three meanings: one, the meaning of no Original Enlightenment; two, the meaning of having Non-Enlightenment; and three, the meaning of extinguishing Non-Enlightenment. Second, how they arise: because there is no non-enlightenment, there can be Original Enlightenment. Because there is Original Enlightenment, Non-Enlightenment can be accomplished (manifested). Accomplishing (manifesting) Non-Enlightenment is called having no Original Enlightenment. Because there is no Original Enlightenment, there can be Non-Enlightenment. Because there is Non-Enlightenment, there can be self-nature extinction, so it is called extinguishing Non-Enlightenment. Furthermore, because Non-Enlightenment has the meaning of no Original Enlightenment, there can be the meaning of Original Enlightenment. Furthermore, because Original Enlightenment has the meaning of no Non-Enlightenment, there can be the meaning of extinguishing Non-Enlightenment. Furthermore, because Original Enlightenment has the meaning of Original Enlightenment, Non-Enlightenment can have the meaning of no Original Enlightenment. These meanings are mutually dependent, each without duality, and together form three statements. Furthermore, relying on Original Enlightenment, Non-Enlightenment can be accomplished (manifested), and Non-Enlightenment can understand names and meanings, so Initial Enlightenment (始觉) can be accomplished. When Initial Enlightenment is accomplished, Non-Enlightenment is extinguished. --------------------------------------------------------------------------------