Chinese
说三。答曰。法虽是一而义有三。存为应度者有三故说三门。有爱多者见多者爱见等者。见多者为说空解脱门。观一切法从因缘生无有自性。无自性故空。空故诸见灭。爱多者为说无作解脱门。见一切法无常苦从因缘生。见己心厌离爱则得入道。爱见等者为说无相解脱门。闻是男女等相无故断爱。一异等相无故断见也。故言空无相无作也。理体常寂故无生灭。下明善友功力。初释。后结。释中初总。次别。了达诸法究竟平等者。万法虽众无性理同名为平等。别中初言无业者。业从缘生。竟无自体。安得为有也。何者且如杀业。竟假众缘。一内心欲杀。及贪嗔烦恼以之为因。二有刀杖空明及所杀境以为外缘。因缘具故作业方成。来无所从。灭无所至。杀业既尔。盗等亦然。但心无或。纵有空明业亦不成。虽有刀杖等具。若离于心及所起烦恼业亦不成。因缘无性各不自生。有无共法。内外推求。竟无所从。虽为起者所起如幻。何得有实。故论言。业不从缘生。不从非缘生。是故则无有能起于业者也。无报者报不自生。竟从或业而生。烦恼与业自体尚空。所生果报岂得为有。故论言。诸烦恼及业是说身因缘。烦恼诸业空。何况于诸身也。无因无果者。凡论因果之法无有决定。离有离无。不生不灭。非先非后亦非一时。何者夫 说三种解脱门。回答说：‘法虽然只有一个，但意义有三种。为了适应需要度化的人有三种不同情况，所以说有三种解脱门：贪爱多的人、知见多的人、贪爱和知见相等的人。对于知见多的人，为他们说空解脱门，观察一切法都是从因缘生起，没有自性。因为没有自性所以是空，因为是空所以各种知见灭除。对于贪爱多的人，为他们说无作解脱门，观察一切法都是无常、苦，从因缘生起。看到自己的心厌离贪爱就能入道。对于贪爱和知见相等的人，为他们说无相解脱门，听到男女等相是虚无的，因此断除贪爱；一异等相是虚无的，因此断除知见。’所以说空、无相、无作。理体常寂，所以没有生灭。 下面说明善友的功力。先解释，后总结。解释中先总说，再分别说明。‘了达诸法究竟平等’，万法虽然众多，但没有自性的道理是相同的，名为平等。分别说明中，先说‘无业’，业从因缘生起，最终没有自体，怎么能说是有呢？例如杀业，最终是依靠众多因缘。一是内心想杀，以及贪嗔烦恼作为它的因；二是有刀杖、空间光明以及所杀的对象作为外缘。因缘具足，作业才能完成。来没有来处，灭没有去处。杀业既然如此，盗等也是这样。只要心中没有疑惑，即使有空间光明，业也不能完成。即使有刀杖等，如果离开了心以及所生起的烦恼，业也不能完成。因缘没有自性，各自不能自己产生。有无共同的法则，内外推求，最终没有来处。虽然被发起者所发起，如同幻象，怎么能有真实性？所以《论》中说：‘业不从因缘生，不从非因缘生，所以没有能发起业的人。’‘无报’，果报不能自己产生，最终是从惑业而生。烦恼与业自体尚且是空，所生的果报怎么能说是有呢？所以《论》中说：‘各种烦恼和业，是说身体的因缘。烦恼和各种业都是空，何况是各种身体呢？’‘无因无果’，凡是说因果的法则，没有决定的，离开有离开无，不生不灭，非先非后也不是一时。为什么呢？
English
Explaining the Three Gates to Liberation. The answer is: 'Although the Dharma is one, its meaning is threefold. To accommodate those who need to be liberated, there are three situations, hence the three gates are spoken of: those with much attachment, those with much view, and those with attachment and view being equal. For those with much view, the Empty Gate to Liberation is taught, observing that all dharmas arise from causes and conditions and have no self-nature. Because they have no self-nature, they are empty; because they are empty, all views cease. For those with much attachment, the Signless Gate to Liberation is taught, observing that all dharmas are impermanent and suffering, arising from causes and conditions. Seeing one's mind weary of attachment, one can enter the Path. For those with attachment and view being equal, the Wishless Gate to Liberation is taught, hearing that the characteristics of male and female are non-existent, thus cutting off attachment; the characteristics of oneness and difference are non-existent, thus cutting off views.' Therefore, it is said to be empty, signless, and wishless. The principle of reality is always tranquil, so there is no arising or ceasing. Below explains the power of a good friend. First explain, then conclude. In the explanation, first give a general statement, then explain separately. 'Comprehending that all dharmas are ultimately equal,' although the myriad dharmas are numerous, the principle of having no self-nature is the same, called equality. In the separate explanation, first it says 'no karma,' karma arises from conditions, ultimately having no self-entity, how can it be said to exist? For example, the karma of killing, ultimately relies on numerous conditions. First, the intention to kill in the mind, and greed, anger, and afflictions as its cause; second, having a knife, space, light, and the object to be killed as external conditions. When the causes and conditions are complete, the action of karma can be accomplished. Coming from nowhere, ceasing nowhere. Since the karma of killing is like this, so is stealing, etc. As long as there is no doubt in the mind, even if there is space and light, the karma cannot be accomplished. Even if there are knives, etc., if they are separated from the mind and the afflictions that arise, the karma cannot be accomplished. Causes and conditions have no self-nature, each cannot arise on its own. The common law of existence and non-existence, seeking internally and externally, ultimately has no origin. Although initiated by the initiator, it is like an illusion, how can it be real? Therefore, the Treatise says: 'Karma does not arise from causes and conditions, nor does it arise from non-causes and conditions, therefore there is no one who can initiate karma.' 'No retribution,' retribution cannot arise on its own, ultimately arising from delusion and karma. Afflictions and karma themselves are empty, how can the resulting retribution be said to exist? Therefore, the Treatise says: 'Various afflictions and karma are said to be the causes and conditions of the body. Afflictions and various karmas are empty, how much more so are the various bodies?' 'No cause and no effect,' whenever the law of cause and effect is discussed, there is no certainty, departing from existence and departing from non-existence, not arising and not ceasing, not before and not after, nor at the same time. Why? --------------------------------------------------------------------------------
Chinese
言因义对果为名。果若未生因何所寄。要待果生方受其名。故知无性何得为有。又因无定性随缘改。而果若不生未克。谁因当容有实也。又因若有实而生果者。为有故生。为无故生果。若先有不须更生。以先有故。若其先无何由可生。先无性故。假令半有半无。而复相违亦无生义。但因生果。不出此三。三中既无因义。要在因既由果得名。果复从因受称。若因在先可使从生名。果要由果生方得为因。则知先无体。何故从生而云为果。此虽因果炽然而恒寂灭也。性谓体性。起用为相。性相俱空称曰如如。如收万法。统无不尽。名往实际也。物从缘故不有。缘起故不无。虽不是于有无而不舍。于有无无为。而无所不为无相。亦无所不相。故言于毕竟空中炽然建立也。下第二结。若能如上观察证之相应。方是众生真善知识。故言名善知识也。下明善友功能。随机利物。于中约喻彰德。文有十二一。则一一文中皆有三句。初牒。次喻。三明善友功能。前生蒙益也。初云父母者。第二喻也。此中借浅况深。故以父母为譬。若校量功力亦未方其大恩。世间父母养子。但成八尺危脆之身。容勉水火等难。又怖之报恩浩天罔极。况出世善友养育。终成三佛菩提金刚之体。远离生死长劫等苦。无心求报也。何者一切众生身心万法皆由藏识 现代汉语译本 以‘言因义对果为名’为例，如果果（结果）尚未产生，因（原因）又寄托于何处呢？必须等待果产生，才能接受‘果’这个名称。所以，可以知道因本身没有自性，又怎么能说它‘有’呢？而且，因的自性不是恒定的，会随着因缘而改变。如果果没有产生，因的效用就无法显现，那么谁又能说因是真实存在的呢？如果说因是真实存在的，并且能够产生果，那么这个果是因为‘有’而生，还是因为‘无’而生呢？如果因本身就‘有’，那就不需要再生出果，因为它已经存在了。如果因本身是‘无’，那又怎么可能产生果呢？因为它本身就没有自性。假设因是‘半有半无’的状态，这两种状态相互矛盾，也无法产生果。总之，因产生果，不外乎这三种情况。既然这三种情况都无法成立，那么因的意义就在于它是由果而得名，而果也是从因那里接受称谓。如果因先存在，那么可以说果是从因产生的。但果必须由果的产生才能成为因，那么就可以知道因本身并没有实体。既然没有实体，又怎么能说它是从产生而来的，并称之为果呢？虽然因果看起来炽盛，但实际上是恒常寂灭的。‘性’指的是体性，‘相’指的是体性的作用。体性和相都是空性的，这就叫做‘如如’。‘如’包含万法，统摄一切，没有遗漏，这就是‘实际’的含义。事物因为因缘和合而生，所以不是‘有’；因为因缘生起，所以不是‘无’。虽然不是执着于‘有’和‘无’，但不舍弃‘有’和‘无’。无为而无所不为，无相而无所不相。所以说，在毕竟空性中炽然建立一切。下面是第二段总结。如果能够像上面那样观察，并且与证悟相应，才是众生的真善知识。所以说‘名善知识’。下面说明善友的功能，是随机施予利益。其中用比喻来彰显功德。文章有十二段，每一段都有三句。首先是总说，其次是比喻，最后说明善友的功能，以及前世所蒙受的利益。首先说‘父母’，这是第二个比喻。这里用浅显的比喻来比况深奥的道理，所以用父母来做比喻。如果衡量功德力量，世间的父母养育子女，只是成就了八尺高、脆弱的身体，勉强能免除水火等灾难。而且，子女报答父母的恩情，就像浩瀚的天空一样，没有边际。更何况出世间的善友养育我们，最终成就三佛菩提金刚之体，远离生死长劫等痛苦，他们是不会求回报的。为什么呢？因为一切众生的身心万法，都是由藏识所生起的。
English
English version ‘Speech names the cause based on its relation to the effect.’ If the effect (result) has not yet arisen, where does the cause (reason) reside? It must wait for the effect to arise before receiving the name ‘effect.’ Therefore, it can be known that the cause itself has no inherent nature; how can it be said to ‘exist’? Moreover, the nature of the cause is not constant; it changes according to conditions. If the effect does not arise, the efficacy of the cause cannot be manifested. Then, who can say that the cause is truly existent? If the cause is said to be truly existent and capable of producing an effect, is this effect produced because of ‘existence’ or because of ‘non-existence’? If the cause itself already ‘exists,’ then there is no need to produce an effect, because it already exists. If the cause itself is ‘non-existent,’ then how can it possibly produce an effect? Because it has no inherent nature. Suppose the cause is in a state of ‘half-existence and half-non-existence,’ these two states contradict each other, and it is also impossible to produce an effect. In short, the cause producing the effect is nothing more than these three situations. Since none of these three situations can be established, then the meaning of the cause lies in the fact that it is named by the effect, and the effect also receives its designation from the cause. If the cause exists first, then it can be said that the effect is produced from the cause. But the effect must be produced by the effect before it can become the cause. Then, it can be known that the cause itself has no substance. Since it has no substance, how can it be said that it comes from production and is called the effect? Although cause and effect appear to be flourishing, they are actually constantly in quiescence. ‘Nature’ refers to the inherent nature, and ‘appearance’ refers to the function of the inherent nature. Both inherent nature and appearance are empty, and this is called ‘suchness’ (如如). ‘Suchness’ encompasses all phenomena, encompassing everything without omission; this is the meaning of ‘actuality’ (实际). Things arise because of the combination of conditions, so they are not ‘existent’; because conditions arise, they are not ‘non-existent.’ Although not attached to ‘existence’ and ‘non-existence,’ they do not abandon ‘existence’ and ‘non-existence.’ Non-action and yet nothing is not done, no appearance and yet nothing is not appeared. Therefore, it is said that everything is established flourishingly in the ultimate emptiness. The following is the second paragraph summary. If one can observe as above and be in accordance with enlightenment, then one is a true good advisor for sentient beings. Therefore, it is said ‘named good advisor.’ The following explains the function of a good friend, which is to bestow benefits according to the circumstances. Among them, metaphors are used to highlight the merits. There are twelve paragraphs in the article, and each paragraph has three sentences. First is the general statement, second is the metaphor, and finally is the explanation of the function of a good friend, and the benefits received in previous lives. First, it says ‘parents,’ which is the second metaphor. Here, a shallow metaphor is used to compare a profound principle, so parents are used as a metaphor. If measuring the power of merit, worldly parents raising children only achieve an eight-foot-tall, fragile body, barely able to avoid disasters such as water and fire. Moreover, children repaying the kindness of their parents is like the vast sky, without limit. How much more so are the good friends of the world raising us, ultimately achieving the Vajra body of the Three Buddhas' Bodhi, far away from the suffering of birth, death, and long kalpas, they do not seek repayment. Why? Because all sentient beings' body, mind, and all phenomena arise from the Alaya Consciousness (藏识). --------------------------------------------------------------------------------