English
English version Because of worldly fame, profit, respect, the following second part discerns the meaning according to the numbers. Separately discerning the eight causes, that is, dividing them into eight categories. Among them, the first is the general characteristic cause (zong xiang yin), and the following seven are the specific characteristic causes (bie xiang yin). The so-called general characteristic has three meanings: first, it is used in various treatises as a reason (Answer: Used in various treatises as a reason, the meaning of the next paragraph runs through all twelve divisions of the scriptures, generally speaking, it is to enable sentient beings to get rid of all suffering and obtain ultimate happiness); second, it is used for various faculties as a function, not only for those with uncertain destinies; third, it is used for various parts as an initiation, not only as a reason for formally establishing the meaning. There are three types of explanations, what are the three types? First, to show the correct meaning; second, to correct wrong attachments; and third, to distinguish the aspects of initiating the path. Showing the correct meaning is to correctly explain the meaning of the established Mahayana Dharma, and what is shown is not wrong views, so it is called the correct meaning. Using doctrine to clarify, so it is called showing the correct principle. Since the emotions and delusions have been stated, these will be eliminated (Answer: If you understand the principle, the emotions and delusions will be eliminated. Answer: Emotions and delusions are false appearances. False appearances are emotional but without reason, so they are called emotions and delusions, and these will be eliminated). The second is to correct wrong attachments. Mistakenly clinging to two views is called wrong attachments (Answer: What is called wrong attachments? First, the attachment to the self of a person (ren wo zhi), and second, the attachment to the self of phenomena (fa wo zhi)). Using doctrine to eliminate them is called correction (Answer: Correction, because it can be destroyed, because it can be corrected, all are indestructible. Question: What is correction? Answer: The view of self, the view of person are all false attachments, false attachments are all false appearances, because they cannot be destroyed, so it is called because it can be destroyed). Since wrong attachments have been eliminated, relying on the steps to move towards the right path, so there is a third aspect of initiating the path. The original awareness (ben jue) is empty and accessible, and is called the path (Question: What is the original awareness? Answer: The original awareness is the fundamental Suchness (zhen ru). When it is an ordinary person, it is the original awareness, if you know that you will become a Buddha later, it is called the initial awareness (shi jue). Because of this reason it is called the path, Answer: The eye is also called the mind's eye, and it is also called Samadhi-wisdom (ding hui), the path is without distinction, equal and one). Initiating practice towards it is called initiating the trend (Question: Initiating practice towards it, where to go? Answer: Just seek the unsurpassed Bodhi. The Buddhas of the past also practiced this morality to achieve perfect enlightenment, and the Buddhas of the future will also practice this morality to achieve perfect enlightenment). The state of trending is called the aspect. -------------------------------------------------------------------------------- 相。似教宣示名为分别。
Chinese
论显示正义者依一心法有二种门 述曰。次下第三依名辨相。辨此三名即分为三。初释第一显示正义。复分为二。初总释释上总立。复即别释释上别意。初总释中复分为三。初依法开门。二初其二门。三二门该摄。此初也。缘分为三。初依法门者。一总源心如来藏心也。含其二义谓如来藏。一总源心含其二义。一约体绝相门谓一心。性非染净等无差别。诸相经依此说众生即涅槃。烦恼即菩提。凡夫弥勒同一如等(答。烦恼则是真如众因。只由因以复得佛果)故言。众生即涅槃。烦恼即菩提。凡夫弥勒同一如等。二随缘起灭门。随无明熏变成染净。染净虽成染净性恒不动。正由不动能成染净。是故不动亦在动门则生灭本觉义也(答。正由不动能成染净。答。犹如水体正住则是波。正波时则是□□。皆不失水性。是故不□□□□□真如妄相发妄相。是故真如界作用犹水正波□□是水□作用水正住时是波□体)依此经说不染而染。染而不染。又说。如来藏为善不善因。若生若灭受苦乐等然。此二门举体通融。体无二齐限不分假名为一者。是诸答齐限不者。此真实上染亦不可德。得亦不德。一亦不□。立异亦此是绝相门教。故言假名为一。一亦不可德法中真实之性。性有智故说名为心。非谓虚 现代汉语译本： ‘相’，相似的教义宣讲，被称为‘分别’。 论述显示正义者，依据一心法，有两种门径。述曰：接下来第三部分，依据名称辨别相状。辨别这三个名称，分为三部分。首先解释第一个‘显示正义’，又分为两部分。首先总的解释，解释上面总的立论。然后分别解释，解释上面分别的含义。首先总的解释中，又分为三部分。首先依据法开示门径，其次开示这两个门径，再次两个门径的涵盖。这是第一个部分。缘起分为三部分。首先依据法门，一是总源心，即如来藏心（Tathagatagarbha-citta），包含两种含义，即如来藏。总源心包含两种含义：一是就本体而言，是绝相门，即一心（Eka-citta），其自性并非染污或清净等，没有差别。诸相经（相经，可能是指《楞伽经》等）依据此理说，众生即是涅槃（Nirvana），烦恼即是菩提（Bodhi），凡夫与弥勒（Maitreya）相同等。（回答：烦恼则是真如（Tathata）的众多因缘，只因为这些因缘才能获得佛果。）所以说，众生即是涅槃，烦恼即是菩提，凡夫与弥勒相同等。二是随缘起灭门，随着无明（Avidya）的熏染，转变成染污或清净。染污或清净虽然形成，但染污或清净的自性恒常不动。正是因为不动，才能形成染污或清净。因此，不动也存在于动门之中，这就是生灭本觉的含义。（回答：正是因为不动才能形成染污或清净。回答：犹如水的本体保持静止就是波浪，波浪出现时就是……，都不失去水的自性。因此，不……真如妄相生发妄相。因此，真如界（Tathata-dhatu）的作用犹如水产生波浪……是水的作用，水静止时是波浪的本体。）依据此经所说，不染而染，染而不染。又说，如来藏是善与不善的因，若生若灭，承受苦乐等。然而，这两个门径举体贯通融合。本体没有二，齐一而没有界限，不分，假名为一。是诸答齐限不者，此真实上染亦不可德，得亦不德，一亦不□。立异亦此是绝相门教。故言假名为一。一亦不可德法中真实之性。性有智故说名为心。非谓虚
English
English version: 'Lakshana' (相, characteristic), similar teachings proclaimed, are called 'Vikalpa' (分别, discrimination). On discussing those who reveal the correct meaning, according to the One-Mind Dharma, there are two approaches. Commentary: Next, the third part, distinguishes characteristics based on names. Distinguishing these three names is divided into three parts. First, explain the first 'Revealing the Correct Meaning,' which is further divided into two parts. First, a general explanation, explaining the overall established theory above. Then, a separate explanation, explaining the separate meanings above. In the general explanation, there are three parts. First, opening the path according to the Dharma; second, revealing these two paths; third, the encompassing of the two paths. This is the first part. The arising of conditions is divided into three parts. First, according to the Dharma path, one is the total source mind, the Tathagatagarbha-citta (如来藏心, the Womb of the Tathagata), containing two meanings, namely the Tathagatagarbha. The total source mind contains two meanings: one is in terms of the essence, the gate of absolute characteristics, which is the One-Mind (一心, Eka-citta), whose nature is neither defiled nor pure, without any difference. The sutras on characteristics (相经, possibly referring to the Lankavatara Sutra, etc.) say based on this principle that sentient beings are Nirvana (涅槃, Nirvana), afflictions are Bodhi (菩提, Enlightenment), ordinary beings are the same as Maitreya (弥勒, the future Buddha), etc. (Answer: Afflictions are the many causes of Suchness (真如, Tathata), and only through these causes can one attain Buddhahood.) Therefore, it is said that sentient beings are Nirvana, afflictions are Bodhi, ordinary beings are the same as Maitreya, etc. Second, the gate of arising and ceasing according to conditions, transforming into defilement or purity through the influence of ignorance (无明, Avidya). Although defilement or purity is formed, the nature of defilement or purity remains constantly unmoving. It is precisely because of this immobility that defilement or purity can be formed. Therefore, immobility also exists within the gate of movement, which is the meaning of the original enlightenment of arising and ceasing. (Answer: It is precisely because of immobility that defilement or purity can be formed. Answer: It is like the water body remaining still is the wave, and when the wave appears, it is..., all without losing the nature of water. Therefore, not... the false appearance of Suchness gives rise to false appearances. Therefore, the function of the Tathata-dhatu (真如界, Realm of Suchness) is like water producing waves... is the function of water, and when water is still, it is the essence of the wave.) According to what is said in this sutra, not defiled yet defiled, defiled yet not defiled. It also says that the Tathagatagarbha is the cause of good and non-good, experiencing suffering and joy whether arising or ceasing. However, these two paths are integrated and fused in their entirety. The essence has no two, unified without boundaries, undivided, falsely named as one. Those who answer with limitations, this is the truth that defilement is also not virtuous, attainment is also not virtuous, one is also not □. Establishing differences is also the teaching of the gate of absolute characteristics. Therefore, it is said to be falsely named as one. One is also the true nature in the Dharma that cannot be virtuous. Because the nature has wisdom, it is called mind. It is not empty. --------------------------------------------------------------------------------
Chinese
实一心等也。缘此是故诸法中真实之性。从使被妄相熏动本水性恒不失。是故虽与诸波作体性不被而有妄变故真实之性。 论云何为二一者心真如门。二者心生灭门 述曰。此列二门也。即体绝相名真如门。随缘变动名生灭门。体虽无别而义有异。约义异故。故说为门(答。真如生灭举体则是一义。若举生灭则有二门。故说为门)。 论是二种门皆各总摄一切法 述曰。此下二门说摄。于中有二。初正显。后释成。此初也。即释立中是心即摄世间法等(答。等者等取真如生灭二门说摄。世门则是生灭。出世门者则是真如)故言等。上以一心说二门。是染净通相。通相之外无别。是故染净染净皆为通相。所摄故。真如门总摄诸法。生灭门者。即此真如与缘和合变作染净。而恒不失本真如性。故别相门亦摄真如。是故亦摄一切法也。 论此义云何以是二门不相离故 述曰。此释成也。此云何者二门。若别不可相从。如本一心未容皆摄。如何二门各总摄耶。故次答云。以是二门不相离故。以真如门是心理体。生灭门者是心事相。以彼理事不相离故。举理摄事举事摄理。故说二门皆各总摄(答。举水则是波故波则是水。是故二门皆各总摄)。 答曰若知一切法虽说无有能说可说虽念亦无能念所念是名 现代汉语译本： 实一心就是平等一如的。因为这个缘故，在一切法中，真实的体性，即使被虚妄的现象熏染扰动，其根本的清净本性也始终不会丧失。所以，虽然与各种波浪共同构成一体，但其体性不会被虚妄的变化所影响，这就是真实的体性。 《论》中说：‘什么是二？一是心真如门（心的真实如常之门），二是心生灭门（心的生起和灭坏之门）。’ 述曰：这是列出两种门。体性寂灭，远离一切表相，名为真如门。随顺因缘而变动，名为生灭门。体性虽然没有差别，但意义上有差异。因为意义上的差异，所以说为门。（答：真如和生灭，就其本体而言是一样的意义。如果就生灭现象而言，则有二门。所以说为门）。 《论》中说：‘这两种门各自总摄一切法。’ 述曰：下面说明这两种门如何总摄一切法。其中有二部分：首先是正面显明，然后是解释成立。这是第一部分。即在解释建立中，说‘是心’就总摄了世间法等等。（答：‘等’字，是等同于真如和生灭二门所总摄的。世间门就是生灭门，出世间门就是真如门）所以说‘等’。上面用一心来说二门，是染和净的共同相状。在共同相状之外没有其他，所以染和净都被共同相状所总摄。因此，真如门总摄诸法。生灭门，就是这个真如与因缘和合，变化成染和净，但始终不失去其根本的真如体性。所以差别相的门也总摄真如。因此也总摄一切法。 《论》中说：‘这个意义是什么呢？因为这两种门不相分离的缘故。’ 述曰：这是解释成立。这个‘云何’是指二门。如果分离，就不能相互统摄。如果像根本的一心那样，没有包含一切，怎么能说二门各自总摄一切呢？所以接着回答说：‘因为这两种门不相分离的缘故。’因为真如门是心理的本体，生灭门是心的事相。因为理和事不相分离，举理就总摄了事，举事就总摄了理。所以说二门各自总摄。（答：举水就是波浪，所以波浪就是水。因此二门各自总摄）。 答曰：如果知道一切法，虽然说没有能说和可说，虽然念也没有能念和所念，这叫做……