English
English version: 'Real one mind is equality.' Because of this reason, the true nature within all dharmas, even when influenced and stirred by illusory appearances, its fundamental pure nature is never lost. Therefore, although it forms a unity with various waves, its nature is not affected by illusory changes; this is the true nature. The Treatise says: 'What are the two? First is the Mind as Suchness Gate (the gate of the mind's true and constant nature), and second is the Mind as Birth and Death Gate (the gate of the mind's arising and ceasing).' Commentary: This lists the two gates. The nature is quiescent, away from all appearances, named the Suchness Gate. Following conditions and changing, named the Birth and Death Gate. Although the nature has no difference, the meanings are different. Because of the difference in meaning, therefore it is called a gate. (Answer: Suchness and birth and death, in terms of their essence, are the same meaning. If in terms of the phenomena of birth and death, then there are two gates. Therefore it is called a gate.) The Treatise says: 'These two gates each encompass all dharmas.' Commentary: Below explains how these two gates encompass all dharmas. There are two parts: first, directly revealing; then, explaining and establishing. This is the first part. That is, in the explanation and establishment, saying 'this mind' encompasses the worldly dharmas, etc. (Answer: 'Etc.' is equivalent to the Suchness and Birth and Death Gates encompassing. The worldly gate is the Birth and Death Gate, the transcendental gate is the Suchness Gate.) Therefore it says 'etc.' Above, using one mind to speak of two gates, is the common characteristic of defilement and purity. There is nothing outside of the common characteristic, so defilement and purity are both encompassed by the common characteristic. Therefore, the Suchness Gate encompasses all dharmas. The Birth and Death Gate is this Suchness harmonizing with conditions, transforming into defilement and purity, but never losing its fundamental Suchness nature. Therefore, the gate of differentiated appearances also encompasses Suchness. Therefore, it also encompasses all dharmas. The Treatise says: 'What is the meaning of this? Because these two gates are not separate.' Commentary: This is the explanation and establishment. This 'what' refers to the two gates. If separated, they cannot encompass each other. If like the fundamental one mind, not containing everything, how can it be said that the two gates each encompass everything? Therefore, it answers: 'Because these two gates are not separate.' Because the Suchness Gate is the substance of the mind, the Birth and Death Gate is the phenomena of the mind. Because principle and phenomena are not separate, upholding the principle encompasses the phenomena, upholding the phenomena encompasses the principle. Therefore, it is said that the two gates each encompass everything. (Answer: Upholding the water is the wave, so the wave is the water. Therefore, the two gates each encompass everything.) Answer: If one knows all dharmas, although it is said there is no speaker or spoken, although there is thought, there is no thinker or thought, this is called... --------------------------------------------------------------------------------
Chinese
随顺。若离于念名为得入复次真如者依言说分别有二种义(问。何者则依言说分别。答。真如无言说利四句绝百非。所以顺言语便则执着分别。所言者依言说分别)。 论云何为二一者如实空以能究竟显实故二者如实不空以有自体具足无漏性功德故(述曰。此开章略辨也。言如实者。真体不无故。所言空者。真体无妄故。究竟显实者。由无极显真故。以无妄故。能极显实故。说如实名为空也。问。何者极。犹如水清石子现一切尘域不住。是名极显。言不空者。是体相故。此性功德言无漏者。无离断等及念漏故。是即如实具有自体及性功德。故名不空)。 论所言空者从本已来一切染法不相应故谓离一切法差别之相以无虚妄心念故 (述曰。次下第三依章广释。于中有二。先明其空。复显不空。初中有三。初略明。次广释。后总结。此初也。初句显其非染相应以释空义。一切染法不相应故。故名为空。云何染法不相应耶。次句释云。谓离差别所相故。何故离此所取相耶。后句释云。以无能取妄心念故。即妄心境情有理无。真体相理有情无。无故与染法不相应也)。 论当知真如自性非有相非无相非非有相非非无非有无俱相非一相非异相非非一相非非异相非一异俱相 (答。当真如自性非有相非无相。 现代汉语译本：随顺。如果离于念头，就叫做得入复次真如。真如依照言说分别有两种意义。（问：什么是依照言说分别？答：真如超越言语，利益在于断绝四句，破除百非。所以顺应言语，反而会执着分别。这里所说的就是依照言说分别）。 论中说：什么是这两种意义？一是如实空，因为能够究竟地显现真实；二是如实不空，因为它具有自体，具足无漏的自性功德。（述曰：这是开章略微辨析。说‘如实’，是因为真体不是虚无；说‘空’，是因为真体没有虚妄。‘究竟显实’，是因为没有穷尽地显现真如。因为没有虚妄，所以能够极度地显现真实，因此说如实就是空。问：什么是‘极’？就像水清澈时，石子显现，一切尘埃都无法停留，这就叫做‘极显’。说‘不空’，是因为它是体相。这里所说的自性功德‘无漏’，是没有远离断灭等以及念头的漏失。这就是如实具有自体和自性功德，所以叫做不空）。 论中说：所说的空，是从本来就与一切染污之法不相应的缘故，就是远离一切法的差别之相，因为没有虚妄的心念的缘故。（述曰：接下来第三部分，依照章节广泛解释。其中有两部分：先说明其空，再显现其不空。第一部分中有三点：先是略微说明，然后是广泛解释，最后是总结。这是第一点。第一句显现它与染污不相应，以此解释空的意义。一切染污之法不相应，所以叫做空。为什么染污之法不相应呢？第二句解释说：因为远离差别所相的缘故。为什么远离这种所取之相呢？最后一句解释说：因为没有能取的虚妄心念的缘故。即虚妄的心、境、情在理上是虚无的，真体的相和理在情上是虚无的。因为没有这些，所以与染污之法不相应）。 论中说：应当知道，真如自性不是有相，不是无相，不是非有相，不是非无相，不是有无俱相，不是一相，不是异相，不是非一相，不是非异相，不是一异俱相。（答：当真如自性不是有相，不是无相。
English
English version: 'Following accordingly. If one departs from thought, it is called entering the Suchness again. Suchness, according to verbal expression and discrimination, has two meanings. (Question: What is according to verbal expression and discrimination? Answer: Suchness transcends language; its benefit lies in severing the four phrases and refuting the hundred negations. Therefore, conforming to language leads to attachment and discrimination. What is spoken here is according to verbal expression and discrimination.)' 'The treatise says: What are these two meanings? First, 'true as it is, empty,' because it can ultimately reveal reality; second, 'true as it is, not empty,' because it has its own essence, complete with undefiled nature and merits. (Commentary: This is a brief analysis at the beginning of the chapter. 'True as it is' means the true essence is not non-existent; 'empty' means the true essence has no delusion. 'Ultimately reveal reality' means revealing Suchness without end. Because there is no delusion, it can extremely reveal reality; therefore, 'true as it is' is called 'empty.' Question: What is 'extremely'? Like clear water revealing pebbles, where no dust can remain, this is called 'extremely revealing.' 'Not empty' means it is the essence of the entity. The 'undefiled' nature and merits mentioned here mean there is no separation from cessation, etc., and no leakage of thoughts. That is, 'true as it is' has its own essence and nature merits; therefore, it is called 'not empty.')' 'The treatise says: What is meant by 'empty' is that from the beginning, it is not associated with all defiled dharmas; that is, it is apart from the characteristics of all dharmas, because there is no deluded mind. (Commentary: Next, the third part, a broad explanation according to the chapter. There are two parts: first, explaining its emptiness; then, revealing its non-emptiness. The first part has three points: first, a brief explanation; then, a broad explanation; finally, a summary. This is the first point. The first sentence shows that it is not associated with defilement, thereby explaining the meaning of emptiness. All defiled dharmas are not associated; therefore, it is called empty. Why are defiled dharmas not associated? The second sentence explains: Because it is apart from the characteristics of discrimination. Why is it apart from this object of grasping? The last sentence explains: Because there is no grasping deluded mind. That is, the deluded mind, object, and feelings are theoretically non-existent; the essence and principle of Suchness are emotionally non-existent. Because these are absent, it is not associated with defiled dharmas.)' 'The treatise says: It should be known that the self-nature of Suchness is not having characteristics, not not having characteristics, not not having having characteristics, not not having not having characteristics, not having both having and not having characteristics, not one characteristic, not different characteristics, not not one characteristic, not not different characteristics, not both one and different characteristics. (Answer: The self-nature of Suchness is not having characteristics, not not having characteristics.' --------------------------------------------------------------------------------
Chinese
众生便着非有非无。将真如体非非有相非非无。非有无俱相。众还着非非有无俱相。将作真如非一相非异相。非非一相非非异相。非一异俱相。众生还着随言。将作真如皆不相应)。 论乃至总说依一切众生以有妄心念念分别皆不相应故说为空 (述曰。此下总结。于中有二。初顺结前义。后返结释疑。此初也。妄染尘沙难不遍举。今总略说一切妄心所不染触故说空也。答。妄染尘沙者。妄相犹如尘沙一众不可遍举。今总略说一切妄心所不染触故说空也。空者表妄得名也)。 论若离妄心实无可空故 (述曰。此返结释疑也。恐明说空便成断灭故。此释云。遮诸念相假说为空。若不遮妄不说空。故真既不空故非断灭。是故显真性空而不空)。 论所言不空者已显法体空无妄故 (述曰。此下第二显不空义。于中有三。初牒前空由明妄空。方显不空真实体故)。 论即是真心至常恒不变净法满足则名不空(述曰。此正明不空也。即是真心者。空无妄。即是真心。总举不空。真心体大不生故。常不死故 恒我故。我者自在义。犹如大海不变无念故净法满足。性德虽多举其四。即是不真心相大具此体相。即名不空)。 论亦无有相可取以离念境界唯证相应故 (述曰。此释外疑也。恐□不空 现代汉语译本 众生于是执着于‘非有非无’的观念，认为真如本体是‘非非有相’、‘非非无相’，以及‘非有无俱相’。众生又执着于‘非非有无俱相’，认为真如是‘非一相’、‘非异相’、‘非非一相’、‘非非异相’，以及‘非一异俱相’。众生还执着于言语，认为真如与这些概念都不能相应（不符合）。 论中乃至总结说，因为一切众生都有虚妄的心，念念都在分别，都不能与真如相应，所以说它是‘空’。（述曰：下面是总结，分为两部分。首先是顺着前面的意思总结，然后是反过来解释疑问。这是第一部分。虚妄的染污像尘沙一样多，难以全部列举，现在总括地说，一切虚妄的心都不能染着、触及真如，所以说它是‘空’。回答：虚妄的染污像尘沙一样，虚妄的相状就像尘沙一样众多，不能全部列举，现在总括地说，一切虚妄的心都不能染着、触及真如，所以说它是‘空’。‘空’是为了表明虚妄而得名的。） 论中说，如果离开了虚妄的心，实际上就没有什么可以称为‘空’的了。（述曰：这是反过来解释疑问。恐怕说明‘空’就变成了断灭，所以这里解释说，是为了遮止各种念头的相状，才假借地说是‘空’。如果不遮止虚妄，就不说‘空’，所以真如既然不是‘空’，就不是断灭。因此，显示真性是‘空’而不‘空’。） 论中说，所说的‘不空’，是已经显示了法体是空无虚妄的缘故。（述曰：下面是第二部分，显示‘不空’的意义。分为三部分。首先是依照前面的‘空’，说明因为虚妄是‘空’，才能显示‘不空’的真实本体。） 论中说，那就是真心，具有常、恒、不变、净的功德，圆满具足，所以称为‘不空’。（述曰：这是正面说明‘不空’。‘那就是真心’，是说空无虚妄，那就是真心。总括地说明‘不空’，真心的本体广大，不生不灭，所以是‘常’；不死，所以是‘恒’；具有‘我’的性质，‘我’是自在的意思，就像大海一样不变，没有念头，所以是‘净’，功德圆满具足。自性的功德虽然很多，这里列举了四种。这就是不空真心的相状，完全具备这些本体和相状，就称为‘不空’。） 论中说，也没有任何相状可以执取，因为离开了念头的境界，只有通过证悟才能相应。（述曰：这是解释外面的疑问。恐怕……‘不空’……