English
English version Sentient beings then become attached to the notion of 'neither existence nor non-existence,' considering the true suchness (Tathata) to be 'neither non-existence-like existence nor non-existence-like non-existence,' and 'neither both existence and non-existence.' Sentient beings further cling to 'neither non-existence-like existence and non-existence,' regarding true suchness as 'neither oneness nor otherness,' 'neither non-oneness-like oneness nor non-otherness-like otherness,' and 'neither both oneness and otherness.' Sentient beings also cling to words, believing that true suchness is not in accordance with (does not correspond to) these concepts. The treatise even concludes by saying that because all sentient beings have deluded minds, constantly discriminating and not corresponding with true suchness, it is said to be 'emptiness' (Sunyata). (Commentary: Below is the conclusion, divided into two parts. First, it concludes in accordance with the preceding meaning, and then it explains the doubts in reverse. This is the first part. The defilements of delusion are as numerous as grains of sand, difficult to enumerate completely. Now, it is generally said that all deluded minds cannot taint or touch true suchness, therefore it is said to be 'emptiness.' Answer: The defilements of delusion are like grains of sand, the appearances of delusion are as numerous as grains of sand, impossible to enumerate completely. Now, it is generally said that all deluded minds cannot taint or touch true suchness, therefore it is said to be 'emptiness.' 'Emptiness' is named to indicate delusion.) The treatise says, 'If one departs from the deluded mind, there is actually nothing that can be called 'emptiness'.' (Commentary: This is explaining the doubts in reverse. Fearing that explaining 'emptiness' would become annihilation, this explains that it is to stop the appearances of various thoughts that it is said to be 'emptiness' as a provisional measure. If delusion is not stopped, 'emptiness' is not spoken of, so since true suchness is not 'empty,' it is not annihilation. Therefore, it shows that the true nature is 'empty' and yet 'not empty.') The treatise says, 'What is meant by 'not empty' is that it has already revealed that the nature of the Dharma (Dharma-dhatu) is empty of delusion.' (Commentary: Below is the second part, showing the meaning of 'not empty.' It is divided into three parts. First, according to the preceding 'emptiness,' it explains that because delusion is 'empty,' the true essence of 'not empty' can be revealed.) The treatise says, 'That is the true mind (Satya-citta), possessing the virtues of permanence (Nitya), constancy (Dhruva), immutability (Sasvata), and purity (Suci), complete and perfect, therefore it is called 'not empty'.' (Commentary: This is directly explaining 'not empty.' 'That is the true mind' means that it is empty of delusion, that is the true mind. It generally explains 'not empty,' the essence of the true mind is vast, not arising and not ceasing, therefore it is 'permanent'; not dying, therefore it is 'constant'; possessing the nature of 'self' (Atman), 'self' means freedom, like the great ocean, unchanging, without thoughts, therefore it is 'pure,' virtues are complete and perfect. Although the virtues of the self-nature are many, four are listed here. This is the appearance of the non-empty true mind, fully possessing these essence and appearances, therefore it is called 'not empty.') The treatise says, 'There is also no appearance that can be grasped, because it is apart from the realm of thoughts, only through realization can one correspond.' (Commentary: This is explaining external doubts. Fearing that... 'not empty'... --------------------------------------------------------------------------------
Chinese
疑存有相故。念遮云。虽曰不空无有相而可执。取下释所以非妄念。所行境界唯是证智所体会故。即显真心不空而空也)。 论心生灭者依如藏故有生灭心所谓不生不灭与生灭心和合 (述曰。上来已释真如门竟。次下第二释生灭门。于中有二。先生灭心法。后辨所示之义。初中有二。先明□□生灭。□□□□相资。于中有二。先体就总标。后依义别解。总中有三。初标体。次辨相。后立名。此初也。如来藏者。即是清净不生灭心无明熏举体动作生灭心也。答。如来藏者。于生灭门语)。 论所谓不生不灭与生灭和合非一非异 (述曰。此辨相也。如来藏不生灭心举体□故不离生灭。生灭心相无非真故。故亦不离不生灭心。如是不离名为和合。但是不生灭与生灭和合。以是向末随缘门故。非是生灭与不生灭和合。以非向本归真门故。非一异者不生灭心。答。向末则钝是生灭。无钝净真如。向本归真如者亦是钝净真如。答。真如与生灭相和。是得成和合义故言不非一异。全体动故心与生灭非异。而恒不失真如心性故心与生灭不一。若定一者生灭尽时真心应灭即堕断边。若定异者无明熏时心应不动即堕常边。既离二边故非一异。非一异故方成和合)。 论名为阿黎耶识 (述曰。此立名也。依如来藏故 现代汉语译本：因为（修行者）执着于存在表象的缘故。（为了）遮蔽这种（妄）念，（经文）说：‘虽然说不空，但没有可以执着的表象’。下面解释为什么（这种执着）是虚妄的念头。因为所行（所证）的境界唯有证智才能体会。（这）就显示了真心是不空而又空的）。 现代汉语译本：关于心生灭的论述，是依据如来藏的缘故，才有生灭心，也就是不生不灭的（真心）与生灭心和合。（述曰：上面已经解释了真如门的内容。接下来解释生灭门。其中分为两部分。先解释生灭心法，然后辨析所示的意义。第一部分又分为两部分，先说明生灭的根本，然后说明相互资助的关系。这部分又分为两部分，先从总体上标明，然后依据意义分别解释。总体标明又分为三部分，先标明本体，然后辨析表象，最后确立名称。这里是第一部分。如来藏，就是清净不生灭的心，被无明熏染，整体动作，产生生灭心。答：如来藏，是从生灭门的角度来说的）。 现代汉语译本：论述所谓不生不灭与生灭和合，非一非异。（述曰：这是辨析表象。如来藏不生灭心整体运作，所以不离生灭。生灭心的表象没有不是真的，所以也不离不生灭心。这样不离叫做和合。但是不生灭与生灭和合，因为这是向末随缘的门径。不是生灭与不生灭和合，因为这不是向本归真的门径。非一异，不生灭心。答：向末就迟钝，是生灭。没有迟钝清净的真如。向本归真如，也是迟钝清净的真如。答：真如与生灭相互调和，才能成就和合的意义，所以说不非一异。全体运作，所以心与生灭不是异。但始终不失去真如心性，所以心与生灭不是一。如果确定是一，生灭结束时真心应该灭亡，就落入断灭边。如果确定是异，无明熏染时心应该不动，就落入常边。既然远离了二边，所以非一异。因为非一异，才能成就和合）。 现代汉语译本：名为阿黎耶识（Ālaya-vijñāna）。（述曰：这是确立名称。依据如来藏的缘故）
English
English version: Because (practitioners) are attached to the appearance of existence. To遮蔽(zhēbì, obscure) this (deluded) thought, (the scripture) says: 'Although it is said to be not empty, there is no appearance to be attached to.' The following explains why (this attachment) is a false thought. Because the realm that is practiced (realized) can only be experienced by证智(zhèngzhì, wisdom of realization). (This) reveals that the true mind is both not empty and empty). English version: The discussion on the arising and ceasing of the mind is based on the如来藏(Tathāgatagarbha, the womb of the Buddhas, the essence of the Buddha) , hence there is the arising and ceasing mind, which is the合(hé, union) of the non-arising and non-ceasing (true mind) with the arising and ceasing mind. (述曰(shù yuē, commentary): The section on the真如门(zhēnrú mén, the gate of Suchness) has been explained above. Next is the second section explaining the生灭门(shēngmiè mén, the gate of arising and ceasing). It is divided into two parts. First, explain the dharma of the arising and ceasing mind, and then analyze the meaning shown. The first part is divided into two parts, first explaining the root of arising and ceasing, and then explaining the relationship of mutual assistance. This part is divided into two parts, first marking it in general, and then explaining it separately according to meaning. The general marking is divided into three parts, first marking the essence, then analyzing the appearance, and finally establishing the name. This is the first part. The如来藏(Tathāgatagarbha), is the pure non-arising and non-ceasing mind, which is熏染(xūnrǎn, influenced) by ignorance, and the whole body moves, producing the arising and ceasing mind. Answer: The如来藏(Tathāgatagarbha), is spoken from the perspective of the生灭门(shēngmiè mén)). English version: The discussion says that the so-called non-arising and non-ceasing合(hé, union) with arising and ceasing is neither one nor different. (述曰(shù yuē, commentary): This is analyzing the appearance. The如来藏(Tathāgatagarbha) non-arising and non-ceasing mind operates as a whole, so it is inseparable from arising and ceasing. The appearance of the arising and ceasing mind is not untrue, so it is also inseparable from the non-arising and non-ceasing mind. This inseparability is called合(hé, union). But the non-arising and non-ceasing合(hé, union) with arising and ceasing, because this is the path of following conditions towards the end. It is not the arising and ceasing合(hé, union) with the non-arising and non-ceasing, because this is not the path of returning to the origin and returning to truth. Neither one nor different, the non-arising and non-ceasing mind. Answer: Towards the end is dull, it is arising and ceasing. There is no dull and pure Suchness. Returning to the origin and returning to Suchness is also dull and pure Suchness. Answer: Suchness harmonizes with arising and ceasing, so that the meaning of合(hé, union) can be achieved, so it is said that it is neither one nor different. The whole body operates, so the mind and arising and ceasing are not different. But it never loses the nature of the Suchness mind, so the mind and arising and ceasing are not one. If it is determined to be one, the true mind should perish when arising and ceasing ends, and fall into the side of annihilation. If it is determined to be different, the mind should not move when ignorance熏染(xūnrǎn, influences), and fall into the side of permanence. Since it is far away from the two sides, it is neither one nor different. Because it is neither one nor different, it can achieve合(hé, union)). English version: It is called阿黎耶识(Ālaya-vijñāna, store consciousness). (述曰(shù yuē, commentary): It is establishing the name. Because of the如来藏(Tathāgatagarbha)) --------------------------------------------------------------------------------
Chinese
有生灭心等者。名为阿黎识。阿黎耶者。训翻无没。谓如来藏。不生灭心虽随无明而成生灭。如来藏体无灭没故功德相无失没。故法身妙用无隐没。故此三个是前体大相大用大也。正名阿赖耶义。答黎耶赖耶义则是一。只犹语昔经重有异译为藏。所成生灭而为所熏。与前七识为因果故。能藏诸法于自体中。藏自体于诸法之中。又为我爱之所执藏。我见所摄故名为藏。离我见时无此名。故到七地菩萨为业识尽。故不执我故则得阿耶名任运自在。若唯生灭不异七识。若唯不生灭不异如来藏由。二和合成黎耶矣。若是阿黎识是七识家因果第八识所摄故。故第八识为因果也。此前七识第八阿黎识得坐故为因果也。亦名为主。此八识钝是生灭故只名阿识不名为藏。若如来藏向归真门故。故名藏。亦摄藏一切生灭不生灭三大等义。摄在其中故名为藏)。 上开章中直言觉不觉。觉者本觉众性。不觉者则属始觉随缘门中。随缘门者生贼也。答。觉者约性德。 论一切众生本觉真如共诸佛体性一种 难曰。一种未起智照则言觉义则属性德。觉者对染翻得名。下文则言本觉者。因此性德能成果位则。是名本却归本源。当显始觉法身。是故德本觉名故(此明本觉。以了)此则明始觉也。 论始觉义者对本觉义(述曰。此 现代汉语译本： 具有生灭变化的心等等，被称为阿黎识（ālìshí，第八识，又称阿赖耶识）。阿黎耶（ālìyé）的意思是‘没有遗失’。这是指如来藏（rúlāizàng，一切众生本具的清净自性）。虽然不生不灭的如来藏心随着无明而产生生灭变化，但如来藏的本体没有灭失，所以功德之相没有失落，所以法身的妙用没有隐没。因此，这三个方面是如来藏的本体、大相、大用，也正是阿赖耶的含义。回答：阿黎耶和阿赖耶的意思是一样的，只是古代翻译经典时有不同的译法，都译为‘藏’。阿赖耶识所产生的生灭变化，又成为前七识所熏习的对象，与前七识互为因果。因此，阿赖耶识能够将诸法藏于自身之中，也将自身藏于诸法之中。又因为阿赖耶识被‘我爱’所执藏，被‘我见’所摄持，所以被称为‘藏’。当远离我见时，就没有这个名称了。因此，当菩萨到达七地时，业识已经穷尽，因为不再执着于‘我’，所以才能得到阿耶（āyé）这个名称，任运自在。如果只有生灭变化，那就与前七识没有区别；如果只有不生不灭，那就与如来藏没有区别。正是由于生灭和不生灭二者的和合，才有了阿黎耶识。如果说阿黎识是前七识的因果，那么它就是第八识所摄持的，所以第八识是因果。前七识和第八阿黎识相互依存，所以互为因果，也可以说第八识是前七识的主。这第八识迟钝，是生灭变化的，所以只称为阿识，不称为藏。如果如来藏趋向于归真之门，所以称为藏，也摄藏了一切生灭、不生灭的三大等等含义，都包含在其中，所以称为藏。 在前面的章节中，直接说了‘觉’和‘不觉’。‘觉’指的是本觉众性（běnjué zhòngxìng，众生本具的觉性），‘不觉’则属于始觉随缘门中。随缘门就是生贼。回答：‘觉’是从性德（xìngdé，本性所具有的功德）方面来说的。 论中说一切众生的本觉真如（běnjué zhēnrú，本觉的真实如如之性）与诸佛的体性是同一种。提问：如果是一种，在没有生起智照（zhìzhào，智慧的观照）时，说‘觉’的意义，就属于性德。‘觉’是针对染污而得名的。下文说‘本觉’，是因为这种性德能够成就果位，这就是本觉，最终回归本源，从而显现始觉法身（shǐjué fǎshēn，开始觉悟的法身）。所以称为德本觉名（说明本觉，以了），这说明的是始觉。 论中说始觉的意义是针对本觉的意义（述曰：这