T34n1727_觀音玄義記

大正藏第 34 冊 No. 1727 觀音玄義記

No. 1727 [cf. Nos. 262(25), 1726]

觀音玄義記卷第一

宋四明沙門知禮述

知禮俯伏惟念。早年慕學投跡寶云。遇授法師講說此品。神根既鈍遂數咨疑。先師念我學勤。不辭提耳。故所說義粗記在心。昔同聞人今各衰朽。慮乎先見不益後昆。共勉不才抄錄於世。但疑識暗謬有所傳。圓宗哲人刊正是望。時天禧五年歲在辛酉八月一日絕筆故序。

觀音玄義從略標之具存應云觀世音菩薩普門品玄義。以其序中及以正文具明人法。故且略標。言玄義者能釋之義門也。玄者幽微難見之稱。義者深有所以也。斯蓋大師以三昧力徹法性際。深見今品人法之意也。應知名等五義皆悉幽微七方便人智莫能見。捲上者。既有兩軸乃以上下而甄別。之次示能說之人。即天臺智者。既是門人記錄所說。故不敢正斥其法諱也。天臺山者即大師棲身入寂之所。故以此處顯其人也。若山之得名居之所自。入滅相狀滅后靈異。具于大本及輔行別傳等文。今不備述。智者者。即隋帝求受菩薩大戒訖。師云。大王迂遵聖禁宜號總持。王曰。地持經云。傳佛法燈即是智者。師既傳燈可號智者。自此凡上書疏皆云弟子總持和

南智者。言大師者。斯乃帝王大人所師故稱也。非同今時補署之號。說者悅也。縱樂說之辯悅妙悟之懷。異乎諸師採摭經論。著述疏章消解經文也。故大忍法師睹智者說法。對眾嘆云。此非文疏所載。乃是觀機縱辯。般若非鈍非利。利鈍由緣。豐富適時。是其利相。池深花大鈍可意得。記錄乃是章安尊者。解行靈異始終事蹟。本傳具彰。釋文為二。初釋序文二。初敘真應益物二。初正明真應二。初示二身妙用三。初明體妙故。二用泯亡二。初法融應泯。法界圓融者。色心依正以即性故。趣指一法遍攝一切。諸法遍攝亦復如是。法法互遍皆無際畔。乃以無界而為其界。此之法界無不圓融。即百界千如百如千界也。是故得云唯色唯心唯依唯正。若不爾者。即非圓融。觀音證此以為本體。全此妙體而起應像。以法界應赴法界機。亦是以法界機感法界應。法界無二能所自忘。感應尚忘體用寧異。故雖設應無應可存。故云像無所像。二真如下性凈真忘。真如清凈者。起信論云。真如者。所謂心性不生不滅。是故一切法從本已來。離言說相離名字相。離心緣相畢竟平等。無有變異不可破壞。唯是一心故名真如。又云。此真如體無有可遣。以一切法悉皆真故。亦無可立。以一切法皆同如故。既不可破立自絕言想。則與河沙煩惱本不相

應。故曰清凈。觀音證此而為本體。即以此體示諸眾生。令觀行知或真似見。此知見者成伏斷益。若其未有此知見者。但能三業精進成機亦離眾苦。悉得名化。此皆真身益物相也。

問。同緣曰應。欻有名化。此二種身皆非智德。今何以化而為真身。

答。欻有之化即化現化也。今對像論化取化轉化也。所以者何。上言于像則應化皆像。自實報下至地獄身。皆已攝盡。若欲化轉凡賢入聖。須示真智。若非真身不能化轉。言化無所化者。據性平等忘于化功。雖令九道皆趣涅槃。而無眾生得滅度者。平等真法界佛不度眾生。終日化物終日無化。二雖像下明用忘故。二益周遍二。初顯益周。色心諸法雖無生性。因緣和合法爾而生。觀音妙證同諸法性。雖無形相。眾機扣之。無像不現。此由絕於垂應之念。故能遍應法界群機。其猶明鑑無念而現。故云無所而不像。二化無下冥益遍。以上雖字貫此句初。雖中實性不可變化。不變而變迷悟宛然。觀音順理雖知不變。常以真智化一切凡成不二聖。此則由無化物之念故。遍令他革迷成悟。其猶磁石無念而吸。故云無所而不化三故無下遮照相即。結二身德相二。初應身相。中道法界雙遮二邊故無所在。當體雙照故無不在。化應九道之身者。此中雲化作欻有釋。並應成二。顯

【現代漢語翻譯】現代漢語譯本：因此稱為清凈。觀音菩薩證悟此清凈之體，並以此體示現給所有眾生，使他們通過觀行而知曉，或真或似地見到。這種知見能夠成就降伏煩惱和斷除惡業的利益。如果還沒有這種知見，但能身、口、意三業精進，成就相應的根機，也能遠離各種痛苦，都可稱為得到教化。這些都是真身利益眾生的表現。

問：同緣而應，忽然有名為教化，這兩種身都不是智慧之德，為何說教化是真身的作用？

答：忽然出現的教化是化現之化。現在針對佛像討論教化，取的是轉化之化。為什麼這麼說呢？前面說對於佛像而言，應身和化身都是佛像。從實報莊嚴土到地獄之身，都已經包含在內。如果想要轉化凡夫俗子，使之進入聖賢之境，必須示現真實的智慧。如果不是真身，就不能轉化。說教化沒有所教化之對象，是依據自性平等，忘卻教化之功。即使令九道眾生都趨向涅槃，也沒有眾生得到滅度。平等真法界中，佛不度眾生，終日教化，終日無所教化。這兩種說法雖然都是在佛像之下說明，但體現了忘我的作用，以及利益的周遍性。

二、利益周遍。首先顯示利益的周遍性。色、心諸法雖然沒有生性，但因緣和合，法爾自然而生。觀音菩薩妙證與諸法之性相同，雖然沒有具體形相，但眾生的根機叩擊，沒有不顯現的。這是由於斷絕了垂跡應化的念頭，所以能夠普遍應現法界眾生的根機，就像明鏡沒有念頭也能顯現一樣，所以說無所不像是應現。

二、教化無所不在，體現冥益的周遍性。以上面的『雖』字貫穿此句的開頭。雖然中實之性不可變化，不變而變，迷悟分明。觀音菩薩順應真理，雖然知道不變，但常常以真智教化一切凡夫，成就無二之聖。這是由於沒有教化之念，所以普遍令他人革除迷惑，成就覺悟，就像磁石沒有念頭也能吸引一樣，所以說無所不教化。

三、所以無所不在，遮照相即。總結應身和化身兩種德相。首先是應身之相。中道法界雙重遮止兩邊，所以無所不在。當體雙重照耀，所以無所不在。化應九道之身，這裡說化作是忽然出現的解釋，與應成二者，顯現了應身。

【English Translation】 English version: Therefore, it is called purity. Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) realizes this pure essence and manifests it to all sentient beings, enabling them to know through contemplation, or to see in a true or similar way. This knowledge and vision can bring about the benefits of subduing afflictions and cutting off evil karma. If one does not yet have this knowledge and vision, but can diligently engage in the three karmas (body, speech, and mind), cultivating the appropriate capacity, one can also be free from all suffering and be called 'transformed.' These are all manifestations of the true body benefiting beings.

Question: 'Responding to the same causes' is called 'response.' Suddenly, there is the term 'transformation.' Neither of these two bodies is a virtue of wisdom. Why is transformation considered the function of the true body?

Answer: The sudden transformation is a manifested transformation. Now, discussing transformation in relation to the image (of the Buddha), we take it as a transformative transformation. Why is this so? As mentioned earlier, in relation to the image, both the response body and the transformation body are images. From the Land of Actual Reward (Sambhogakāya) down to the hell realms, all are included. If one wishes to transform ordinary beings and lead them into the realm of sages, one must manifest true wisdom. If it is not the true body, it cannot transform. To say that transformation has no object of transformation is based on the equality of self-nature, forgetting the merit of transformation. Even if it leads all nine realms of existence towards Nirvana, no sentient being is actually liberated. In the equal and true Dharma realm, the Buddha does not liberate sentient beings; he transforms all day long, yet there is no transformation all day long. Although these two statements are made in the context of the image, they reflect the selfless function and the pervasiveness of benefits.

Two, the pervasiveness of benefits. First, the manifestation of the pervasiveness of benefits. Although phenomena of form and mind have no inherent nature, they arise naturally through the combination of causes and conditions. Avalokiteśvara's wonderful realization is the same as the nature of all phenomena. Although without a concrete form, when the faculties of sentient beings knock upon it, there is nothing that does not manifest. This is because the thought of condescending response is cut off, so it can universally respond to the faculties of beings in the Dharma realm, just like a clear mirror manifests without thought. Therefore, it is said that there is nothing that is not an image (of response).

Two, transformation is everywhere, embodying the pervasiveness of hidden benefits. The word 'although' above connects to the beginning of this sentence. Although the true nature within is immutable, it changes without changing, and delusion and enlightenment are distinct. Avalokiteśvara, in accordance with the truth, although knowing that it is unchanging, constantly transforms all ordinary beings into non-dual sages with true wisdom. This is because there is no thought of transformation, so it universally enables others to reform delusion and achieve enlightenment, just like a magnet attracts without thought. Therefore, it is said that there is nothing that is not transformed.

Three, therefore, there is nowhere that is not, the mutual identity of obscuration and illumination. Concluding the two virtues and characteristics of the response body and the transformation body. First is the characteristic of the response body. The Middle Way Dharma realm doubly obscures both sides, so there is nowhere that is not. The essence doubly illuminates, so there is nowhere that is not. Transforming and responding to the bodies of the nine realms, here it says that 'transforming into' is an explanation of sudden appearance, together with 'responding and becoming,' revealing the response body.

益相足也。

問。經云應以佛身得度即現佛身。今那云九。

答。佛界身者有通有局。局在妙覺智相之身。三千實相以究盡故。尚非等覺心眼觀見。況乎下地及凡小耶。通則三教果頭之相。及以圓教凡聖所見。雖分粗妙皆名佛身。然是隨機應現之相。是其事識或是業識之所見。故雖是佛身而通二乘菩薩界攝。經文從通故云現十。今文從局故云九道。二處有下真身得。通以九界名之為有。以其皆有業報故也。應身雖乃處在其中。而其真智自冥極理。故云寂入不二之旨。前即真身而垂應相。此即應相而示真身。二是以下明兩用攝生。上明真應兩用既然。今示與拔攝生之相。初二句明真身拔苦。次二句示應身與樂。佛答前問。三業顯機感乎冥應。七難二求及以三毒盡諸苦際。故云蒙脫苦崖。佛答后問三業顯應赴其冥機。三土眾生十重獲益。終歸秘藏。故云使沾上樂。然其四誓非專與樂。雖在此明實通上句。以上三業即能感之因。此明四誓是能應之本。上下互顯彼此無虧。應知三業亦通冥機。現在雖無宿生須具。二故娑下兼明本跡二。初示諸名二。初今昔因。名今堪忍土稱無畏者。此經兩出。怨賊難中一人唱言。諸善男子勿得恐怖。汝等應當一心稱觀世音名號。是菩薩能以無畏施於眾生。乃至云。稱其名故即得解

【現代漢語翻譯】現代漢語譯本益相圓滿具足。

問：經中說『應以佛身得度者，即現佛身』。現在為什麼說有九道眾生？

答：佛界之身，有通有局。侷限於妙覺智相之身，因為其對三千實相已經究竟透徹，尚且不是等覺菩薩的心眼所能觀見，更何況是下地菩薩以及凡夫小乘呢？通而言之，則是三教（指聲聞、緣覺、菩薩）果位之上的相，以及圓教凡夫聖人所見之相。雖然有粗妙之分，都可稱為佛身。然而這些都是隨機應現之相，是其事識或是業識所見。所以雖然是佛身，卻也通於二乘（聲聞、緣覺）菩薩界所攝。經文是從通的角度來說，所以說『現十』。現在本文是從局的角度來說，所以說『九道』。兩處都有下真身得度的說法。通而言之，以九界眾生都可稱之為『有』，因為他們都有業報的緣故。應身雖然處在其中，而其真智自然冥合於極理，所以說寂然進入不二之旨。前面是真身垂示應化之相，這裡是應化之相顯示真身。這兩點以下將闡明兩種作用來攝受眾生。上面闡明真應兩種作用本來如此。現在展示給予和拔除的攝生之相。最初兩句闡明真身拔除眾生苦難，接著兩句展示應身給予眾生安樂。佛回答前面的問題，（眾生）三業顯現的機緣感應了冥冥中的應化，七難、二求以及三毒都到了苦難的盡頭，所以說『蒙脫苦崖』。佛回答後面的問題，（眾生）三業顯現的應驗赴向冥冥中的機緣，三土眾生獲得十重利益，最終歸於秘藏，所以說『使沾上樂』。然而其中的四弘誓願並非專門給予安樂，雖然在此處闡明，實際上也貫通於上句。以上的三業是能感之因，這裡闡明四弘誓願是能應之本。上下互相顯發，彼此沒有虧損。應當知道三業也貫通冥機，現在雖然沒有，宿世所生的善根必須具備。因此娑婆世界下面兼明本跡二身。首先展示諸名，其次是今昔之因。『名今堪忍土稱無畏者』，此經兩次出現。怨賊的危難中，一人唱言：『諸位善男子，不要恐怖！你們應當一心稱念觀世音（Avalokiteśvara）名號。這位菩薩能以無畏施予眾生。』乃至說：『稱念他的名號，就能得到解脫。』

【English Translation】 English version The benefits and aspects are fully complete.

Question: The sutra says, 'Those who should be delivered by the body of a Buddha, he then manifests the body of a Buddha.' Why does it now say there are nine realms of beings?

Answer: The body of the Buddha realm has both general and specific aspects. The specific aspect is limited to the body of wondrously enlightened wisdom, because it has thoroughly understood the three thousand aspects of reality. It is not even visible to the mind's eye of an Equal Enlightenment Bodhisattva (Samantabhadra), let alone lower-level Bodhisattvas and ordinary beings of the Small Vehicle. Generally speaking, it refers to the forms of the fruition of the Three Teachings (referring to Sravakas, Pratyekabuddhas, and Bodhisattvas), as well as the forms seen by ordinary and holy beings of the Perfect Teaching. Although there are coarse and subtle distinctions, they can all be called the body of a Buddha. However, these are all manifestations that appear according to the occasion, seen by their cognitive consciousness or karmic consciousness. Therefore, although it is the body of a Buddha, it is also included within the realms of the Two Vehicles (Sravakas and Pratyekabuddhas) and Bodhisattvas. The sutra speaks from a general perspective, so it says 'manifests ten.' The current text speaks from a specific perspective, so it says 'nine realms.' Both places mention that the true body attains liberation. Generally speaking, all beings in the nine realms can be called 'existent' because they all have karmic retribution. Although the manifested body is present among them, its true wisdom naturally merges with the ultimate principle, so it is said to silently enter the meaning of non-duality. The former is the true body manifesting responsive forms, and the latter is the responsive forms revealing the true body. The following two points will explain the two functions of embracing beings. The above explains that the two functions of the true and responsive bodies are originally like this. Now, it demonstrates the aspects of embracing beings by giving and removing. The first two sentences explain that the true body removes the suffering of beings, and the following two sentences show that the responsive body gives beings happiness. The Buddha answers the previous question, the manifested opportunities of the three karmas (of beings) respond to the hidden transformation, the seven difficulties, two requests, and three poisons all reach the end of suffering, so it is said 'escape the cliff of suffering.' The Buddha answers the latter question, the manifested responses of the three karmas (of beings) go towards the hidden opportunities, beings in the three lands obtain ten benefits, and ultimately return to the secret treasury, so it is said 'cause them to be stained with supreme joy.' However, the Four Great Vows are not exclusively for giving happiness, although it is explained here, it actually penetrates the previous sentence. The above three karmas are the cause of being able to sense, and here it explains that the Four Great Vows are the basis of being able to respond. The upper and lower parts mutually reveal each other, and neither is deficient. It should be known that the three karmas also penetrate the hidden opportunities, although they are not present now, the good roots born in past lives must be possessed. Therefore, the Saha world below also explains the two bodies of origin and manifestation. First, it shows the various names, and secondly, the causes of the past and present. 'Named the present Saha world as Fearless,' this sutra appears twice. In the calamity of enemies and thieves, one person chanted, 'All good men, do not be afraid! You should single-mindedly recite the name of Avalokiteśvara (Guān Shì Yīn). This Bodhisattva can bestow fearlessness upon beings.' And it says, 'By reciting his name, one can obtain liberation.'

脫。又勸供養中佛自嘆云。是觀世音菩薩摩訶薩。于怖畏急難之中。能施無畏。是故此娑婆世界皆號之。為施無畏者。寶藏等者。悲華經云過去散提嵐界善持劫中。時有佛出名曰寶藏。有轉輪王名無量凈。第一太子三月供佛及比丘僧。發菩提心。若有眾生受三途等一切苦惱。若能念我稱我名字。為我天耳天眼聞見。不免苦者我終不成無上菩提。寶藏佛云。汝觀一切眾生欲斷眾苦。故今字汝為觀世音。二已成下過未果號。已成等者。千手眼大悲經云。此菩薩不可思議威神之力。已於過去無量劫中。已作佛竟。號正法明如來。大悲願力安樂眾生故。現作菩薩。又觀音三昧經云。先已成佛號正法明如來。釋迦為彼佛作苦行弟子。次當等者。觀音授記經云。觀世音菩薩次阿彌陀后。當成正覺。名普光功德山王如來。補處者。猶儲君之義也。二其本下結難測。如上經說。或已成如來或現為菩薩。往世正法曾作釋迦之師。今日觀音仍補彌陀之處。亦如妙德元是能仁九代祖師。孫已果圓祖猶因位。本跡高下安可測量。然須用其高下四句。以顯諸聖難思之相。二今言下敘人法標題二。初敘人兼經字二。初敘人二。初對梵翻名。諸神咒經先稱梵名。今文稍略。而其華語名多互出。此云觀世音。余云觀自在。唯千手眼大悲經中雲。觀世音自

【現代漢語翻譯】脫。又勸供養中佛自嘆云：『是觀世音菩薩摩訶薩（Great Bodhisattva）。于怖畏急難之中，能施無畏。是故此娑婆世界（Sahā World）皆號之為施無畏者。』寶藏等者，《悲華經》云：『過去散提嵐界（scattered and chaotic realm）善持劫（good holding kalpa）中，時有佛出，名曰寶藏（Ratnagarbha）。有轉輪王（Chakravarti）名無量凈（immeasurable purity）。第一太子三月供佛及比丘僧，發菩提心。若有眾生受三途（three evil paths）等一切苦惱，若能念我稱我名字，為我天耳天眼聞見，不免苦者我終不成無上菩提（Anuttara-samyak-sambodhi）。』寶藏佛云：『汝觀一切眾生欲斷眾苦，故今字汝為觀世音（Avalokiteśvara）。』二已成下過未果號。已成等者，《千手眼大悲經》云：『此菩薩不可思議威神之力，已於過去無量劫中，已作佛竟，號正法明如來（Samādhirāja-vikrīḍita-abhijñā）。大悲願力安樂眾生故，現作菩薩。』又《觀音三昧經》云：『先已成佛號正法明如來。釋迦（Śākyamuni）為彼佛作苦行弟子。』次當等者，《觀音授記經》云：『觀世音菩薩次阿彌陀（Amitābha）后，當成正覺，名普光功德山王如來。』補處者，猶儲君之義也。二其本下結難測。如上經說，或已成如來或現為菩薩。往世正法曾作釋迦之師，今日觀音仍補彌陀之處。亦如妙德（Mañjuśrī）元是能仁（Śākyamuni）九代祖師，孫已果圓祖猶因位。本跡高下安可測量。然須用其高下四句，以顯諸聖難思之相。二今言下敘人法標題二。初敘人兼經字二。初敘人二。初對梵翻名。諸神咒經先稱梵名，今文稍略。而其華語名多互出。此云觀世音，余云觀自在（Avalokiteśvara）。唯《千手眼大悲經》中雲：『觀世音自』

【English Translation】 He further exhorted offerings, and the Buddha in the offering lamented, 'This is Avalokiteśvara Bodhisattva Mahāsattva (Great Bodhisattva). In the midst of fear and distress, he can bestow fearlessness. Therefore, this Sahā World (Sahā World) all call him the giver of fearlessness.' 'Treasure Store' and others, the Karunikapundarika Sutra says, 'In the past, in the Good Holding Kalpa (good holding kalpa) of the Scattered and Chaotic Realm (scattered and chaotic realm), there was a Buddha named Ratnagarbha (Ratnagarbha). There was a Chakravarti (Chakravarti) named Immeasurable Purity (immeasurable purity). The first prince made offerings to the Buddha and the Sangha of monks for three months, and generated the Bodhi mind. If there are sentient beings who suffer all kinds of afflictions such as the three evil paths (three evil paths), if they can remember me and call my name, and if I hear and see with my heavenly ear and heavenly eye, and they are not freed from suffering, I will never attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).' The Buddha Ratnagarbha said, 'You see that all sentient beings want to end all suffering, so I now name you Avalokiteśvara (Avalokiteśvara).' Second, 'already accomplished' refers to past, future, and present titles. 'Already accomplished' and others, the Thousand-Armed and Thousand-Eyed Great Compassion Sutra says, 'This Bodhisattva's inconceivable power and strength has already, in countless kalpas in the past, already become a Buddha, named Samādhirāja-vikrīḍita-abhijñā (Samādhirāja-vikrīḍita-abhijñā). Because of the power of great compassion and vows to bring peace and happiness to sentient beings, he now appears as a Bodhisattva.' Also, the Avalokiteśvara Samadhi Sutra says, 'He had already become a Buddha named Samādhirāja-vikrīḍita-abhijñā. Śākyamuni (Śākyamuni) was his disciple who practiced asceticism.' 'Next to be' and others, the Avalokiteśvara Prophecy Sutra says, 'Avalokiteśvara Bodhisattva, after Amitābha (Amitābha), will attain perfect enlightenment, named Universal Light Merit Mountain King Tathagata.' 'Successor' is like the meaning of a crown prince. Second, the origin is difficult to fathom. As the above sutra says, he may have already become a Tathagata or may now be a Bodhisattva. In past lives, he was the teacher of Śākyamuni, and today Avalokiteśvara still fills the place of Amitābha. It is also like Mañjuśrī (Mañjuśrī) was originally the ninth-generation ancestor of Śākyamuni (Śākyamuni), the descendant has already attained the fruit, while the ancestor is still in the causal position. How can the origin and traces, high and low, be measured? However, it is necessary to use the four sentences of high and low to reveal the inconceivable aspect of all the sages. Second, the following now describes the two titles of person and Dharma. First, describe the person and the sutra. First, describe the person. First, translate the name from Sanskrit. The various Dharani sutras first mention the Sanskrit name, but this text is slightly abbreviated. And the Chinese names often appear interchangeably. This one says Avalokiteśvara, others say Avalokiteśvara (Avalokiteśvara). Only the Thousand-Armed and Thousand-Eyed Great Compassion Sutra says, 'Avalokiteśvara himself'

在菩薩。其義似足。然約境智而明感應。則今三字詮顯無虧。若依今解已彰自住。二能所下約華釋義二。初別釋二。初釋二。初釋觀字二。初中邊妙達。能所圓融中智也。有無兼暢二智也。只於一心雙遮雙照。于照中時即達二諦。故云兼暢。是則十界言音即起即觀常遮常照。二照窮下修性俱明。照窮正性見性德也。察其本末見修德也。此約妙境顯其妙智。本具三千雖即三諦。對修故合但云正性。修中緣了各有本末。合掌低頭緣之本也。福德莊嚴緣之末也。一句一偈了之本也。智慧莊嚴了之末也。順修既爾逆修亦然。造惡之時慧數諸數。豈非其本。受苦之時習果報果即是其末。若以修性論其本末義復臻極。性德三千語本方盡。修起三千論末乃窮。非上三智莫照斯境。非此妙境莫發其智。涵蓋水乳聊可方之。二釋世音。即十界眾生遭苦求救。稱名等音也。是所觀境者。上之境智皆是能觀可譬槌砧。此之世音可譬淳樸。非前境智觀此世音。焉令十界俱脫三障。又復應知前之境智。即是菩薩難思體用。即能應也。世音之境乃是眾生由苦成機。即能感也。此即境智及以感應。三字之中悉得成就。萬像等釋世。類音殊唱帶世釋音。俱蒙離苦致感獲益。二菩薩下結。可見。二此即下總示。觀等三字境智也。能所者感應也。能即能應所

【現代漢語翻譯】現代漢語譯本在菩薩位，『觀世音』這個名稱的含義似乎已經足夠完整了。然而，如果從境（所觀之境界）和智（能觀之智慧）的角度來闡明感應，那麼這三個字（觀世音）的詮釋就顯得毫無缺失。如果按照現在的理解，『觀』字已經彰顯了菩薩的自住境界。二、『能所下約華釋義二』，意思是接下來將依據《法華經》來解釋『觀世音』的含義。分為兩個部分。第一部分是分別解釋，又分為兩個部分。第一部分是解釋『觀』字，又分為兩個部分。第一部分是說明『觀』字所包含的智慧，這種智慧能夠巧妙地通達事物的各個方面，使能觀與所觀圓融無礙。這種智慧既能暢通有，也能暢通無，是二智的體現。只是在菩薩的一心中，同時進行遮止和照了。在照了的過程中，就能通達二諦（真諦和俗諦）。所以說『兼暢』。這樣，十法界的語言音聲，就是當下生起，當下被觀照，常時遮止，常時照了。第二部分是說明通過觀照可以同時顯現修德和性德。『照窮正性』，意思是觀照窮盡事物的真實本性，就能見到性德（本具的功德）。『察其本末』，意思是觀察事物的本末，就能見到修德（通過修行獲得的功德）。這是從妙境的角度來顯現菩薩的妙智。雖然本具的三千世界當下就是三諦（空諦、假諦、中諦），但爲了對應修德，所以合起來只說是『正性』。在修行中，緣因和了因各有其本和末。合掌低頭是緣因的開始，福德莊嚴是緣因的終結。一句一偈是了因的開始，智慧莊嚴是了因的終結。順著修行是這樣，逆著修行也是這樣。造惡的時候，慧數和諸數，難道不是惡的根本嗎？受苦的時候，習果和報果，就是惡的終結。如果用修德和性德來討論事物的本末，那麼意義就更加深刻了。性德的三千世界，只有用語言才能勉強表達其根本。修起的三千世界，只有用論述才能勉強窮盡其終結。如果不是以上的三智，就無法照了這種境界。如果沒有這種妙境，就無法生髮這種智慧。就像用涵蓋來覆蓋水乳，勉強可以比方。二、解釋『世音』。『世音』指的是十法界的眾生遭受苦難，尋求救助，稱念名號等音聲。這是所觀的境界。上面的境和智都是能觀，可以比喻為槌和砧。這裡的『世音』可以比喻為淳樸的材料。如果不是前面的境智來觀照這個『世音』，怎麼能讓十法界的眾生都脫離三障（煩惱障、業障、報障）呢？還應該知道，前面的境智，就是菩薩難以思議的體和用，是能應。『世音』的境界，是眾生因為苦難而產生的求救的機緣，是能感。這樣，境智以及感應，都在『觀世音』這三個字中完全成就。『萬像等釋世，類音殊唱帶世釋音，俱蒙離苦致感獲益。』意思是，用萬象來解釋『世』，用各種不同的音聲來唱誦，都帶著解釋『世音』的含義，都能蒙受離苦的利益，從而產生感應，獲得益處。二、『菩薩下結。可見。』意思是，菩薩的功德是顯而易見的。二、『此即下總示。』意思是，下面是總體的說明。『觀等三字境智也。能所者感應也。能即能應所』，『觀』等三個字指的是境和智。『能所』指的是感應。『能』是能應，『所』是

【English Translation】 English version In the position of Bodhisattva, the meaning of 'Guanshiyin' (Avalokiteśvara) seems complete enough. However, if we explain the response (感應, gǎnyìng) from the perspective of the realm (境, jìng, the object of observation) and wisdom (智, zhì, the wisdom of observation), then the interpretation of these three characters (Guanshiyin) appears flawless. If we understand it according to the current interpretation, the character 'Guan' (觀, observe) already reveals the Bodhisattva's self-abiding state. 2. 'Néng suǒ xià yuē huá shì yì èr' means that next, we will explain the meaning of 'Guanshiyin' based on the Lotus Sutra (法華經, Fǎhuá Jīng). It is divided into two parts. The first part is separate explanations, which is further divided into two parts. The first part is explaining the character 'Guan', which is further divided into two parts. The first part explains the wisdom contained in the character 'Guan', which can skillfully penetrate all aspects of things, making the observer and the observed perfectly integrated and unobstructed. This wisdom can smoothly traverse both existence and non-existence, embodying the two wisdoms (二智, èr zhì). It is only in the Bodhisattva's mind that both cessation and illumination are performed simultaneously. In the process of illumination, one can penetrate the two truths (二諦, èr dì, the truth of emptiness and the truth of conventional reality). Therefore, it is said '兼暢' (jiān chàng, smoothly traverse both). In this way, the languages and sounds of the ten realms (十法界, shí fǎ jiè) arise in the present moment, are observed in the present moment, constantly cease, and constantly illuminate. The second part explains that through observation, both cultivated virtue (修德, xiū dé) and inherent virtue (性德, xìng dé) can be revealed simultaneously. 'Zhào qióng zhèng xìng' means that observing and exhausting the true nature of things allows one to see inherent virtue (the inherent merits). 'Chá qí běn mò' means that observing the beginning and end of things allows one to see cultivated virtue (merits acquired through practice). This is from the perspective of the wonderful realm to reveal the Bodhisattva's wonderful wisdom. Although the inherently possessed three thousand worlds (三千世界, sān qiān shì jiè) are immediately the three truths (三諦, sān dì, the truth of emptiness, the truth of conventional reality, and the truth of the middle way), they are combined and referred to as '正性' (zhèng xìng, true nature) to correspond to cultivated virtue. In practice, both the causal factor (緣因, yuán yīn) and the enlightening factor (了因, liǎo yīn) have their beginnings and ends. Joining palms and bowing the head are the beginning of the causal factor, and the adornment of blessings and virtues is the end of the causal factor. A sentence or a verse is the beginning of the enlightening factor, and the adornment of wisdom is the end of the enlightening factor. It is the same whether following the path of practice or going against it. When creating evil, are the number of wisdoms and all numbers not the root of evil? When suffering, are the habitual result (習果, xí guǒ) and the retributional result (報果, bào guǒ) not the end of evil? If we discuss the beginning and end of things in terms of cultivated virtue and inherent virtue, then the meaning becomes even more profound. The inherent virtue of the three thousand worlds can only be barely expressed in language at its root. The three thousand worlds that arise from practice can only be barely exhausted in discussion at their end. If it were not for the above three wisdoms, one could not illuminate this realm. If it were not for this wonderful realm, one could not generate this wisdom. It is like using a lid to cover water and milk, which can barely be compared. 2. Explaining 'Shiyin' (世音, the sounds of the world). 'Shiyin' refers to the sounds of beings in the ten realms suffering and seeking help, reciting names, and so on. This is the object of observation. The realm and wisdom above are both the observer, which can be compared to a hammer and an anvil. The 'Shiyin' here can be compared to pure material. If it were not for the previous realm and wisdom to observe this 'Shiyin', how could all beings in the ten realms be liberated from the three obstacles (三障, sān zhàng, the obstacle of afflictions, the obstacle of karma, and the obstacle of retribution)? It should also be known that the previous realm and wisdom are the inconceivable essence and function of the Bodhisattva, which is the ability to respond (能應, néng yìng). The realm of 'Shiyin' is the opportunity for beings to seek help due to suffering, which is the ability to be sensed (能感, néng gǎn). In this way, the realm, wisdom, and response are all completely accomplished in the three characters 'Guanshiyin'. 'Wàn xiàng děng shì shì, lèi yīn shū chàng dài shì shì yīn, jù méng lí kǔ zhì gǎn huò yì.' means that using all phenomena to explain 'Shi' (世, world), and chanting with various different sounds, all carry the meaning of explaining 'Shiyin', and all can receive the benefit of being liberated from suffering, thereby generating a response and obtaining benefits. 2. 'Púsà xià jié. Kějiàn.' means that the merits of the Bodhisattva are obvious. 2. 'Cǐ jí xià zǒng shì.' means that the following is a general explanation. 'Guān děng sān zì jìng zhì yě. Néng suǒ zhě gǎn yìng yě. Néng jí néng yìng suǒ' means that the three characters 'Guan' and so on refer to the realm and wisdom. 'Néng suǒ' refers to the response. 'Néng' is the ability to respond, and 'Suǒ' is

即所應。豈可重云能照所照。二敘經。此品既已別行於世。本多題云觀世音經。或云觀世音菩薩普門品經。故今敘人名后略釋經字。言由義者。凈名玄義云。經由聖人心口故稱為經。悉檀致教。經由如來心口。故名經也。又云。前聖后聖莫不經此悉檀所說之教。而得成道。文理等者。取經緯義法喻參明。文經理緯互相表發。織成行者觀智之心也二普門下敘法兼品二。初敘法二。初消二字。二用一下示十普。實相者。三千皆實相相圓融。而言一者。不二義也。萬德總稱一乘異名。下文十義以示其相。一無緣慈悲。二無作弘誓。三圓修之行。四不斷之斷。五圓入法門。六無記神通。七體內方便。八施開說法。九普供諸佛。十普益眾生。從愿立行自因之果。全體起用上供下益。原始要終攝諸法盡。十皆實相互通遍攝無所障礙。二敘品。雖順別行立乎經目。然是法華流通一品。故今敘之不忘本也。中阿含云。跋渠此翻為品。取義類同者集為一章也。二大部下釋正文二。初例大部。妙玄五章解釋甚委。經之一品妙義豈殊。彼但正明五字通目。今之所釋一品別題。況復抗行。故須自立五義分別。雖復自立還須符彼開權顯實圓妙之文。故釋名則純妙人法。顯體則不二理智。明宗則難思感應。論用則無緣與拔。判教則終極醍醐。此之五

章名總三別教判總別(云云)。二釋名下釋今文五。初釋名四。初列章。二通者下示相。三何故下對根。通既是略一往對利。別解則廣一往對鈍。若其二往須明二持。聞持則以廣說為利。義持則以略說為利。鈍可意得。槃特名鈍是就聞也。目連稱鈍蓋約義也。今之二釋對乎兩根。須約聞義互論利鈍。四今就下正釋二。初通釋二。初標列二。一列下正釋四。初列名三。初略標示。二立名意二。初明理超名數。大師雖用十種義門通釋題目。而深體達觀音至人。普門妙法。本離言說心緣之相。故云至理清凈等也。故起信云。一切言說假名無實。但隨妄念。不可得故。二但妙下名數顯理二。初約義示。上言至理清凈無名相等。蓋約自證絕乎言思也。今云妙理虛通假名相說。乃據被物設教而談也。言虛通者。此明妙理無堅住性。雖無名數而能遍應一切名數。故荊溪云。性本無名具足諸名。故無說而說說即成教。是則離言依言皆順至理。聖默聖。說俱有大益。故起信。

問曰。若一切法不可說不可念者。諸眾生等云何隨順而能得入。

答曰。若知一切法雖說無有能說可說。雖念亦無能念可念。是名隨順。若離於念名為得入。今亦如是。以十種義無說而說。意令學者無念而念。二故大下引文證。般若無相即是一法。悉檀

為物立種種名。三今處下正列名二。初明中當。今立十義離於太廣及以太略。廣則令智退。略則義不周。我今處中說令義易明瞭。二十義下正標列二。第二下次第三。初標示兩意二。初正標示。約觀約教各有生起次第不亂。二約觀下明總該。若觀若教能總能該。觀總三心。人法慈悲初心也。福慧中心。真應至八皆在後心。緣了極性示因方圓。智斷究盡明果方滿。教約五時無不該括。華嚴頓也。三時漸也。復于漸中三藏唯小二酥部大。若論法華出前四味。以非兼但對帶故也。已備諸說故今略之。二約觀下解釋兩意二。初觀次第十。初人法二。初能冠九雙。慈悲等九皆以人法而為所依。是故品題特標此二。故以凡夫假實為譬。先有攬陰所成眾生。方可論其種種德行。人法冠九義豈不然。二人法下當科次第二。初疑。何意乘以人法為次者。法是所乘人是能乘。理合先說本性所乘。方論始覺能乘。今何反此。二此須下釋。能乘所乘先後無在。今有二意。先人次法。一據經文。二從義便。人能秉法即其義也。二慈悲二。初十中次第。二二法前後。下去諸科例有此二。次於人法論慈悲者。大士既觀本性普門之法。乃達生佛無差之理。而閔迷者枉受眾苦。失於本樂。故起誓願永期與拔。觀境發心正當其次。先慈次悲者。文有四釋。今

【現代漢語翻譯】現代漢語譯本為事物設立種種名稱。現在處於下列名稱的第二部分。首先闡明中正適當。現在設立十種意義，避免過於寬泛和過於簡略。寬泛則使智慧退失，簡略則意義不周全。我現在處於中正的位置來說明，使意義容易明白。『二十義』以下正式標明列出第二部分。第二部分以下是第三部分。首先標示兩種意圖。首先正式標示，關於觀和關於教，各有產生和發展的次第，不會錯亂。其次，『約觀』以下闡明總括。無論是觀還是教，都能總括和包含。觀總括三心。人法（眾生和法則）是慈悲的初心。福慧是中心。真應直到第八識都在後心。緣了極性，顯示因的方圓。智慧和決斷窮盡，闡明果的圓滿。教義總括五個時期，沒有不包含的。華嚴經是頓教。前三個時期是漸教。又在漸教中，三藏是小乘，二酥部是大乘。如果說法華經，則超出前四味，因為它不是兼說、但說或對說、帶說。已經具備各種說法，所以現在省略。其次，『約觀』以下解釋兩種意圖。關於觀的次第有十種。首先是人法二者。首先，能冠於九雙。慈悲等九種都以人法作為所依。因此，品題特別標明這二者。所以用凡夫的假和實來比喻。先有包含五蘊所成的眾生，才能論述種種德行。人法冠於九種，意義難道不是這樣嗎？其次，『二人法』以下是科目的第二部分。首先提出疑問：為什麼要把人法放在第二位呢？法是所乘，人是能乘，理應先說本性所乘，再論始覺能乘。現在為什麼顛倒了呢？其次，『此須』以下解釋。能乘和所乘，先後沒有固定。現在有兩種意思。先人後法。一是根據經文。二是順應義理。人能秉持法，就是這個意思。其次是慈悲二者。首先是十種中的次第。其次是二法的前後。以下各科都有這兩種情況。在人法之後論述慈悲，是因為大士既然觀察本性普門之法，就通達眾生和佛沒有差別的道理，而憐憫迷惑者枉受眾苦，失去本來的快樂。所以發起誓願，永遠期望給予和拔除。觀察境界，發起心念，正當其次第。先慈后悲，經文有四種解釋。現在……

【English Translation】 English version Establishing various names for things. The third is now in the section below, correctly listing names, part two. The first clarifies the middle and appropriate. Now establishing ten meanings, avoiding being too broad or too narrow. Broadness causes wisdom to regress, narrowness causes meaning to be incomplete. I am now speaking from a middle position, making the meaning easy to understand. 'Twenty meanings' below formally marks and lists part two. The second part is followed by the third. The first indicates two intentions. The first formally indicates that regarding contemplation and teaching, each has its own order of arising and development, without confusion. Second, 'Regarding contemplation' below clarifies the general encompassing. Whether contemplation or teaching, it can generally encompass and include. Contemplation encompasses the three minds. 'Person and Dharma' (sentient beings and the law) is the initial mind of loving-kindness and compassion. Fortune and wisdom are the central mind. True response up to the eighth consciousness are all in the later mind. The ultimate nature of conditions shows the squareness and roundness of the cause. Wisdom and discernment exhaustively clarify the fullness of the fruit. The teachings encompass the five periods, without exception. The Avatamsaka Sutra is the sudden teaching. The first three periods are the gradual teaching. Furthermore, within the gradual teaching, the Tripitaka is the small vehicle, and the two 'Su' sections are the great vehicle. If discussing the Lotus Sutra, it surpasses the previous four flavors, because it is not concurrent, exclusive, or relative, or associated. Having prepared various explanations, they are now omitted. Second, 'Regarding contemplation' below explains the two intentions. There are ten orders regarding contemplation. First, the two of 'Person and Dharma'. First, able to crown the nine pairs. Loving-kindness, compassion, etc., all rely on 'Person and Dharma' as their basis. Therefore, the title of the chapter specifically marks these two. Therefore, using the false and real of ordinary people as a metaphor. First, there are sentient beings formed by embracing the five aggregates, then one can discuss various virtues. 'Person and Dharma' crowning the nine, isn't the meaning like this? Second, 'The two of Person and Dharma' below is the second part of the subject. First, a question: Why put 'Person and Dharma' in the second position? Dharma is what is ridden, person is the rider, it is reasonable to first speak of the inherently ridden, then discuss the initially awakened rider. Why reverse this now? Second, 'This must' below explains. The rider and what is ridden, there is no fixed order. Now there are two meanings. First person, then Dharma. One is according to the sutra text. Two is according to the convenience of meaning. The person can uphold the Dharma, that is the meaning. Second are the two of loving-kindness and compassion. First is the order within the ten. Second is the before and after of the two Dharmas. The following sections all have these two situations. After discussing 'Person and Dharma', discussing loving-kindness and compassion is because the great being, having observed the Dharma of the inherent nature of universal access, understands the principle that sentient beings and Buddhas are not different, and pities those who are deluded and suffer in vain, losing their original happiness. Therefore, they make vows, forever hoping to give and remove. Observing the realm, generating thoughts, is precisely in that order. First loving-kindness, then compassion, the sutra has four explanations. Now...

從語便及以本懷。不從用次及以行人。故結示云今從前義。三福慧中。人法據信者。願行之前人觀圓法止且成信。依乎忍樂立其四弘。若匪行山莫填愿海。行即福慧義當六度。五資于慧慧導於五。其猶目足不可互闕。五除事障慧消理惑。此二功圓則悟理得事矣。是知福慧成前慈悲之心。起后與拔之用。先福次慧亦從語便不據本懷。若論資導復何先後。四真應者。信愿福慧皆在於因。因能克果故成真應。福資于慧顯出真身。慧導于福顯出應用。真應次者。若就漸化先示應身接其小器。后令入實方示真身。亦可先頓次漸。則真前應后。今不從設化但就真顯應起。而立其次。故云從前亦是語便。五藥珠者。福慧二行顯發真應。故云直語證得未涉利人。今明藥珠則示兩身益物相也。真身冥理見則三惑皆消。即差病益也。應身赴物感則眾善普會。即雨寶益也。言真破取相者。既以三智冥理為真。豈但能破見思取相。應知見思取生死相。塵沙取涅槃相。無明取二邊相。若次不次俱有其義。藥珠次中與慈悲相似者。藥即同悲珠可類慈。彼有四義定乎先後。言說本懷即先慈次悲。從用就機則先拔后與。今之次第似彼后二。六冥顯者。前明二身破惑如藥對機如珠。機既破惑則顯見真身。故云二身即能顯益。今辯二身常普被物。有見知者俱

【現代漢語翻譯】現代漢語譯本從語言的方便以及根本的意圖出發（『從語便及以本懷』）。不從使用的先後以及度化眾生的順序出發（『不從用次及以行人』）。所以結論指示說現在依從前面的意義（『故結示云今從前義』）。在三福慧中（『三福慧中』），人法是根據信受的人來說的（『人法據信者』）。在願行之前，人們觀察圓滿的佛法，停止妄念並且成就信心（『願行之前人觀圓法止且成信』）。依靠忍辱和喜樂來建立四弘誓願（『依乎忍樂立其四弘』）。如果不是修行的山，就無法填滿願力的海洋（『若匪行山莫填愿海』）。修行就是福慧，意義上應當包括六度（『行即福慧義當六度』）。五度資助智慧，智慧引導五度（『五資于慧慧導於五』）。這就像眼睛和腳一樣，不可互相缺少（『其猶目足不可互闕』）。五度去除事障，智慧消除理惑（『五除事障慧消理惑』）。這兩方面的功德圓滿，就能領悟真理，獲得實證（『此二功圓則悟理得事矣』）。由此可知，福慧成就了前面的慈悲之心（『是知福慧成前慈悲之心』），引發了後面的給予和救拔的作用（『起后與拔之用』）。先福后慧也是從語言的方便出發，不是根據根本的意圖（『先福次慧亦從語便不據本懷』）。如果討論資助和引導，又何必分先後呢（『若論資導復何先後』）？四真應是指，信愿福慧都在於因地（『四真應者。信愿福慧皆在於因』）。因地能夠剋制果報，所以成就真身和應身（『因能克果故成真應』）。福德資助智慧，顯現出真身（Dharmakaya）（『福資于慧顯出真身』）。智慧引導福德，顯現出應身（Nirmanakaya）（『慧導于福顯出應用』）。真身和應身的順序，如果是就漸次教化來說，先示現應身來接引小根器的眾生（『真應次者。若就漸化先示應身接其小器』），然後讓他們進入實相，才示現真身（『后令入實方示真身』）。也可以先頓悟后漸修，那麼就是真身在前，應身在後（『亦可先頓次漸。則真前應后』）。現在不從假設教化的角度，只是就真身顯現應身而建立其次第（『今不從設化但就真顯應起。而立其次』）。所以說依從前面的說法也是語言的方便（『故云從前亦是語便』）。五藥珠是指，福慧兩種修行顯發真身和應身（『五藥珠者。福慧二行顯發真應』）。所以說直接說出真理，證得果位，還沒有涉及到利益他人（『故云直語證得未涉利人』）。現在說明藥珠，就顯示了兩種身相利益眾生的作用（『今明藥珠則示兩身益物相也』）。真身契合真理，見到真理則三惑都能消除（『真身冥理見則三惑皆消』），這就是消除疾病的利益（『即差病益也』）。應身應和眾生的根機，感應道交，則各種善行普遍彙集（『應身赴物感則眾善普會』），這就是降下珍寶的利益（『即雨寶益也』）。說真身破除取相，既然以三智契合真理作為真身，難道僅僅能夠破除見思惑的取相嗎（『言真破取相者。既以三智冥理為真。豈但能破見思取相』）？應當知道，見思惑取生死之相，塵沙惑取涅槃之相，無明惑取二邊之相（『應知見思取生死相。塵沙取涅槃相。無明取二邊相』）。如果按順序或不按順序，都有其意義（『若次不次俱有其義』）。藥珠的順序中與慈悲相似，藥就如同悲，珠可以比作慈（『藥珠次中與慈悲相似者。藥即同悲珠可類慈』）。慈悲有四種意義來決定先後（『彼有四義定乎先後』）。從言說和根本意圖來說，就是先慈后悲（『言說本懷即先慈次悲』）。從作用和適應眾生的根機來說，就是先救拔后給予（『從用就機則先拔后與』）。現在的次第類似於慈悲的后兩種（『今之次第似彼后二』）。六冥顯是指，前面說明二身破除迷惑如同藥物對治疾病，應身如寶珠適應眾生的根機（『六冥顯者。前明二身破惑如藥對機如珠』）。根機既然破除了迷惑，就顯現出真身（『機既破惑則顯見真身』）。所以說二身就能顯現利益（『故云二身即能顯益』）。現在辨析二身常常普遍地利益眾生，有見解和知覺的眾生都……（『今辯二身常普被物。有見知者俱』）

【English Translation】 English version From the convenience of language and the fundamental intention ('cong yu bian ji yi ben huai'). Not from the order of use and the sequence of saving sentient beings ('bu cong yong ci ji yi xing ren'). Therefore, the conclusion indicates that it now follows the previous meaning ('gu jie shi yun jin cong qian yi'). In the three blessings and wisdoms ('san fu hui zhong'), the human dharma is based on those who believe ('ren fa ju xin zhe'). Before vows and practice, people observe the perfect Dharma, stop delusions, and achieve faith ('yuan xing zhi qian ren guan yuan fa zhi qie cheng xin'). Rely on patience and joy to establish the four great vows ('yi hu ren le li qi si hong'). If it is not a mountain of practice, it cannot fill the ocean of vows ('ruo fei xing shan mo tian yuan hai'). Practice is blessings and wisdom, and its meaning should include the six perfections ('xing ji fu hui yi dang liu du'). The five perfections assist wisdom, and wisdom guides the five perfections ('wu zi yu hui hui dao yu wu'). This is like the eyes and feet, which cannot be lacking each other ('qi you mu zu bu ke hu que'). The five perfections remove obstacles of affairs, and wisdom eliminates delusions of principle ('wu chu shi zhang hui xiao li huo'). When the merits of these two aspects are complete, one can understand the truth and attain realization ('ci er gong yuan ze wu li de shi yi'). From this, it can be known that blessings and wisdom accomplish the preceding heart of compassion ('shi zhi fu hui cheng qian ci bei zhi xin'), and initiate the subsequent function of giving and saving ('qi hou yu ba zhi yong'). First blessings and then wisdom also proceed from the convenience of language, not based on the fundamental intention ('xian fu ci hui yi cong yu bian bu ju ben huai'). If discussing assistance and guidance, why bother distinguishing between before and after ('ruo lun zi dao fu he xian hou')? The four true responses refer to faith, vows, blessings, and wisdom all being in the causal ground ('si zhen ying zhe. xin yuan fu hui jie zai yu yin'). The causal ground can overcome the fruition, thus accomplishing the Dharmakaya (true body) and Nirmanakaya (response body) ('yin neng ke guo gu cheng zhen ying'). Blessings assist wisdom, manifesting the Dharmakaya ('fu zi yu hui xian chu zhen shen'). Wisdom guides blessings, manifesting the Nirmanakaya ('hui dao yu fu xian chu ying yong'). The order of the Dharmakaya and Nirmanakaya, if speaking from gradual transformation, first shows the Nirmanakaya to receive beings of small capacity ('zhen ying ci zhe. ruo jiu jian hua xian shi ying shen jie qi xiao qi'), and then allows them to enter reality, only then showing the Dharmakaya ('hou ling ru shi fang shi zhen shen'). It can also be sudden enlightenment first and gradual cultivation later, then the Dharmakaya is before and the Nirmanakaya is after ('yi ke xian dun ci jian. ze zhen qian ying hou'). Now, not from the perspective of hypothetical teaching, but only from the Dharmakaya manifesting the Nirmanakaya to establish its order ('jin bu cong she hua dan jiu zhen xian ying qi. er li qi ci'). Therefore, it is said that following the previous statement is also the convenience of language ('gu yun cong qian yi shi yu bian'). The five medicines and jewels refer to the two practices of blessings and wisdom manifesting the Dharmakaya and Nirmanakaya ('wu yao zhu zhe. fu hui er xing xian fa zhen ying'). Therefore, it is said that directly speaking the truth, attaining the fruition, has not yet involved benefiting others ('gu yun zhi yu zheng de wei she li ren'). Now explaining the medicine and jewel, it shows the function of the two bodies benefiting sentient beings ('jin ming yao zhu ze shi liang shen yi wu xiang ye'). The Dharmakaya accords with the truth, seeing the truth then the three delusions can be eliminated ('zhen shen ming li jian ze san huo jie xiao'), this is the benefit of eliminating illness ('ji cha bing yi ye'). The Nirmanakaya responds to the faculties of sentient beings, and when the response is felt, various good deeds universally gather ('ying shen fu wu gan ze zhong shan pu hui'), this is the benefit of raining down treasures ('ji yu bao yi ye'). Saying that the Dharmakaya breaks through attachment to appearances, since using the three wisdoms to accord with the truth as the Dharmakaya, can it only break through the attachment to appearances of views and thoughts ('yan zhen po qu xiang zhe. ji yi san zhi ming li wei zhen. qi dan neng po jian si qu xiang')? It should be known that views and thoughts grasp the appearance of birth and death, dust and sand grasp the appearance of Nirvana, and ignorance grasps the appearance of the two extremes ('ying zhi jian si qu sheng si xiang. chen sha qu nie pan xiang. wu ming qu er bian xiang'). Whether in order or out of order, there is meaning in both ('ruo ci bu ci ju you qi yi'). In the order of medicine and jewel, it is similar to compassion, medicine is like sorrow, and jewel can be compared to loving-kindness ('yao zhu ci zhong yu ci bei xiang si zhe. yao ji tong bei zhu ke lei ci'). Loving-kindness and compassion have four meanings to determine the order ('bi you si yi ding hu xian hou'). From speech and fundamental intention, it is first loving-kindness and then compassion ('yan shuo ben huai ji xian ci ci bei'). From function and adapting to the faculties of sentient beings, it is first saving and then giving ('cong yong jiu ji ze xian ba hou yu'). The current order is similar to the latter two of loving-kindness and compassion ('jin zhi ci di si bi hou er'). The six hidden and manifest refer to the previous explanation of the two bodies breaking through delusion like medicine treating illness, and the Nirmanakaya like a jewel adapting to the faculties of sentient beings ('liu ming xian zhe. qian ming er shen po huo ru yao dui ji ru zhu'). Since the faculties have broken through delusion, the Dharmakaya is manifested ('ji ji po huo ze xian jian zhen shen'). Therefore, it is said that the two bodies can manifest benefit ('gu yun er shen ji neng xian yi'). Now analyzing the two bodies often universally benefit sentient beings, sentient beings with views and perceptions all... ('jin bian er shen chang pu bei wu. you jian zhi zhe ju')

名顯益。不見知者稱為冥益。如是說者。方盡聖人益物之相。二益先後不可定判。亦從語便故云冥顯。此既易解故不言也。七權實中。前緣不同者。蓋所被之機根性差別也。權巧無方者。即能鑒之智無定方所也。或冥或顯破惡生善。深淺不同廣狹有異。皆由二智逗會無差。故於益后須論權實。二智前後雖有三義。且據淺深為次。八本跡中。巧有優降者。謂智有高下也。上中下者。以妙覺為上。等覺為中。降此為下。前權實鑒機必須雙用。故云橫也。今本跡約位既論高下。人必從本方乃垂跡。故云豎也。二法前後可見九緣了二。初指前順論自他。如上八雙從微至著。皆是順論仍未分配。今挹流尋源。須明性德而為諸法生起之本。二明今卻討種子。則逆推真身智慧悲誓觀智之人。元以性德了因為種。若應身福德慈誓普門之法。元以性德緣因為種。自行既然以例化他。本證實智冥益藥王屬乎了種。跡化權智顯益珠王功歸緣種。乃以順論卻討為次。十次緣了論智斷者。前既逆推盡乎因德之始。今更順說至於果德之終。即以始終而為其次。過茶無字故十后不論矣。二二約下明教次第二。初牒章立門。二通義下依門釋義二。初通者。五時四教各可論十。隨法義立不可深窮。且如三藏立十雙者。人法則攬陰成人諦緣度法。慈悲則聲聞

【現代漢語翻譯】現代漢語譯本顯益：能夠被看見的利益。不見知者稱為冥益：不為人所知的利益。這樣說，才能夠完全表達聖人利益眾生的各個方面。顯益和冥益的先後順序無法確定判斷，也只是爲了方便說法，所以說冥顯。這些容易理解，所以不再贅述。七、權實中，『前緣不同者』，是指所教化的對象根性差別。『權巧無方者』，是指能夠鑑別的智慧沒有固定的方向。或者冥益或者顯益，破除惡行，產生善行，深淺不同，廣狹有異，都是由於兩種智慧的配合沒有差錯。所以在利益之後，必須討論權實。兩種智慧的前後順序雖然有三種含義，但姑且按照深淺作為順序。八、本跡中，『巧有優降者』，是指智慧有高下。『上中下者』，以妙覺為上，等覺為中，低於此為下。前面的權實鑑別根機必須同時使用，所以說是『橫』。現在本跡按照果位來討論高下，人必定從根本出發，然後才垂示事蹟，所以說是『豎』。兩種法的前後順序可以看見。九、緣了二，首先指前面順著討論自他。如上面的八雙，從微小到顯著，都是順著討論，仍然沒有分配。現在追溯源頭，必須明白性德是諸法生起的根本。其次說明現在卻要探究種子，那麼逆向推論真身智慧悲誓觀智之人，原本以性德了因為種子。如果應身福德慈誓普門之法，原本以性德緣因為種子。自己修行既然如此，可以以此為例來教化他人。本證的實智冥益藥王屬於了種，跡化的權智顯益珠王功勞歸於緣種。乃是以順著討論卻要探究作為順序。十、次緣了論智斷者，前面已經逆向推論窮盡了因德的開始，現在更順著述說至於果德的終結，就以始終作為順序。因為茶經後面沒有字了，所以第十之後不再討論了。二、二約下明教次第二，首先是按照章節建立門類。其次是依據門類解釋含義。首先是總的方面，五時四教都可以討論十雙，隨著法義建立，不可深入窮究。比如三藏建立十雙，人法則包括五陰成就人諦緣度法，慈悲則聲聞。

【English Translation】 English version 『Manifest Benefit』 (Ming Xian Yi): Benefits that can be seen. 『Hidden Benefit』 (Bu Jian Zhi Zhe Cheng Wei Ming Yi): Benefits that are not known to people. Only by saying this can we fully express all aspects of how sages benefit sentient beings. The order of manifest and hidden benefits cannot be determined, and it is only for the convenience of speaking that we say hidden and manifest. These are easy to understand, so I won』t elaborate further. 7. In 『Provisional and Real』 (Quan Shi), 『Different Previous Conditions』 (Qian Yuan Bu Tong Zhe) refers to the differences in the capacities of those being taught. 『Skillful Means Without Fixed Direction』 (Quan Qiao Wu Fang Zhe) refers to the wisdom that can discern without a fixed direction. Whether it is hidden or manifest benefit, eliminating evil and generating good, differing in depth and breadth, all are due to the flawless coordination of the two wisdoms. Therefore, after discussing benefit, we must discuss provisional and real. Although there are three meanings to the order of the two wisdoms, let us temporarily take depth as the order. 8. In 『Original and Manifestation』 (Ben Ji), 『Skillful Means Have Superiority and Inferiority』 (Qiao You You Jiang Zhe) refers to wisdom having high and low levels. 『Upper, Middle, and Lower』 (Shang Zhong Xia Zhe) takes 『Wonderful Enlightenment』 (Miao Jue) as upper, 『Equal Enlightenment』 (Deng Jue) as middle, and below this as lower. The previous provisional and real discernment of capacities must be used simultaneously, so it is called 『horizontal』 (heng). Now, the original and manifestation discuss high and low levels according to the position, and people must start from the original before manifesting traces, so it is called 『vertical』 (shu). The order of the two dharmas can be seen before and after. 9. 『Condition and Understanding』 (Yuan Liao Er), first refers to the previous discussion of self and others in sequence. Like the eight pairs above, from subtle to obvious, all are discussed in sequence and have not yet been allocated. Now, tracing the source, we must understand that the inherent virtue (xing de) is the root from which all dharmas arise. Second, it explains that now we must investigate the seed, then inversely infer the person of true body, wisdom, compassion, vows, and contemplative wisdom, originally taking inherent virtue as the seed of understanding. If the dharma of manifested body, blessings, compassion, vows, and universal gate, originally takes inherent virtue as the seed of condition. Since one』s own practice is like this, one can use this as an example to teach others. The real wisdom and hidden benefit of the original realization, Medicine King (Yao Wang), belongs to the seed of understanding; the skillful wisdom and manifest benefit of the manifested transformation, Jewel King (Zhu Wang), the merit belongs to the seed of condition. Thus, taking sequential discussion but investigating as the order. 10. 『Next, Condition and Understanding Discuss Wisdom and Severance』 (Ci Yuan Liao Lun Zhi Duan Zhe), the previous inverse inference has exhausted the beginning of the cause virtue, now further sequentially describes the end of the fruit virtue, and takes the beginning and end as the order. Because there are no words after the tea sutra, there will be no further discussion after the tenth. 2. Two, two, discuss the order of teaching below, second. First, establish categories according to chapters. Second, explain the meaning according to the categories. First, the general aspect, the five periods and four teachings can all discuss ten pairs, established according to the meaning of the Dharma, which cannot be deeply investigated. For example, the Tripitaka establishes ten pairs, the human dharma includes the five skandhas achieving the human truth, the condition and extent of the Dharma, compassion, and the Shravakas.

法緣菩薩生緣。福慧則聲聞三學菩薩六度。真應則五分法身作意通應。藥珠則治四住病雨三乘寶。冥顯則眾生獲益有見聞不見聞。權實則稱真之實隨情之權。本跡則自證之本示現為跡。緣了則一句了因微善緣種。智斷則聲聞四果菩薩頓成三藏尚備通別可知。二別今下別二。初五味二。初釋五。初乳二。初明具前六義。乳即部頓故指華嚴。六字別題具法人喻。大方廣法也。佛是舍那果人也。華嚴喻諸地因華嚴果德也。只就一題已含六義。以慈悲乃至真應不出自行因果。藥珠冥顯只是化他能所。即就中道別論六義也。二而未下明闕后四義二。初明通別二。初明無別。二通義下許有通。若以別圓對權實體用論本跡。微因之約了。大覺之智斷。亦有理存焉。二何故下明闕具二。初緣化始明闕。權實等四說出世意。示久遠成。卻討三因終歸秘藏。初成設教別接大機。既匪終窮故闕斯意。二所以下對具明闕二。初對法華言小隔于大者。舊經三十七云。時舍利弗祇園林出。不見如來自在莊嚴變化。及生意念亦不樂說。不能讚歎。以聲聞人出三界故。此即如聾如啞之文也。以未說為實施權開權顯實故也。言無本跡者。華嚴初云。于菩提道場始成正覺。今法華云。一切世間天人阿修羅皆謂今釋迦牟尼佛出釋氏宮。去伽耶城不遠坐于道場得

【現代漢語翻譯】法緣菩薩生緣：指諸佛菩薩因法而生，以法為緣。福慧則聲聞三學菩薩六度：聲聞乘通過戒、定、慧三學獲得福慧，菩薩乘通過佈施、持戒、忍辱、精進、禪定、智慧六度獲得福慧。真應則五分法身作意通應：真身和應身，通過戒、定、慧、解脫、解脫知見五分法身，以及作意（專注）而通達和應化。藥珠則治四住病雨三乘寶：藥珠能治療四住地煩惱之病，並降下聲聞乘、緣覺乘、菩薩乘三乘之寶。冥顯則眾生獲益有見聞不見聞：眾生或明或暗地獲得利益，有的通過見聞佛法，有的在不知不覺中。權實則稱真之實隨情之權：權巧方便是隨順眾生根性的，真實則是契合真如實相的。本跡則自證之本示現為跡：根本是自身證悟的境界，示現的則是爲了教化眾生的種種事蹟。緣了則一句了因微善緣種：一句佛法就能成爲了解因果的契機，種下微小的善緣種子。智斷則聲聞四果菩薩頓成三藏尚備通別可知：聲聞乘通過修行證得四果，菩薩乘可以頓悟成佛，三藏經典的內容完備，通教和別教的道理可以瞭解。二別今下別二：下面將分別說明兩種差別。初五味二：首先是五味的比喻。初釋五：首先解釋五味。初乳二：首先是乳味。初明具前六義：首先說明乳味具備前面的六種含義。乳即部頓故指華嚴：乳味代表頓教，所以指向《華嚴經》。六字別題具法人喻：六個字的特別題目（指《大方廣佛華嚴經》）包含了法、人、譬喻。大方廣法也：大、方、廣代表佛法。佛是舍那果人也：佛是盧舍那佛的果位之人。華嚴喻諸地因華嚴果德也：《華嚴經》比喻諸地菩薩的因行和華嚴的果德。只就一題已含六義：僅僅一個題目就包含了六種含義。以慈悲乃至真應不出自行因果：因為慈悲乃至真應都離不開自身的修行因果。藥珠冥顯只是化他能所：藥珠和冥顯只是教化他人的能力和所能。即就中道別論六義也：這就是就中道的角度來分別論述六種含義。二而未下明闕后四義二：下面說明缺少後面四種含義。初明通別二：首先說明通義和別義。初明無別：首先說明沒有別義。二通義下許有通：下面承認有通義。若以別圓對權實體用論本跡：如果用別教和圓教來對應權教和實教，用體和用來論述本和跡。微因之約了：微小的因緣可以瞭解因果。大覺之智斷：大覺悟的智慧可以斷除煩惱。亦有理存焉：也有其道理存在。二何故下明闕具二：下面說明缺少具備的兩種含義。初緣化始明闕：首先從教化的緣起說明缺少。權實等四說出世意：權實等四種含義說明了佛陀出世的意義。示久遠成：顯示了佛陀久遠劫來就已經成佛。卻討三因終歸秘藏：卻要探求三因，最終歸於秘藏。初成設教別接大機：最初成佛時設立教法，特別接引大根器的眾生。既匪終窮故闕斯意：既然不是最終的窮盡之理，所以缺少這種含義。二所以下對具明闕二：下面對照具備的含義來說明缺少的含義。初對法華言小隔于大者：首先對照《法華經》來說明小乘隔閡于大乘。舊經三十七云：舊經第三十七品說。時舍利弗祇園林出：當時舍利弗從祇園精舍出來。不見如來自在莊嚴變化：沒有見到如來自在莊嚴的變化。及生意念亦不樂說：以及生起的意念也不喜歡宣說。不能讚歎：不能讚歎。以聲聞人出三界故：因為聲聞乘的人已經出離三界。此即如聾如啞之文也：這就是如同聾啞人的文字。以未說為實施權開權顯實故也：因為還沒有說以實相為本，所以是施設權巧方便，開權顯實。言無本跡者：說到沒有本跡。華嚴初云：華嚴經最初說。于菩提道場始成正覺：在菩提道場才開始成就正覺。今法華云：現在法華經說。一切世間天人阿修羅皆謂今釋迦牟尼佛出釋氏宮：一切世間的天人阿修羅都認為現在釋迦牟尼佛從釋迦族王宮出生。去伽耶城不遠坐于道場得：離伽耶城不遠，坐在道場證得。

【English Translation】法緣菩薩生緣 (Fa Yuan Pusa Sheng Yuan): Refers to Buddhas and Bodhisattvas being born from the Dharma, taking the Dharma as their condition. 福慧則聲聞三學菩薩六度 (Fu Hui Ze Shengwen Sanxue Pusa Liudu): The Shravaka vehicle attains blessings and wisdom through the three studies of precepts, concentration, and wisdom; the Bodhisattva vehicle attains blessings and wisdom through the six paramitas of generosity, discipline, patience, diligence, concentration, and wisdom. 真應則五分法身作意通應 (Zhen Ying Ze Wufen Fashen Zuoyi Tong Ying): The true body and the manifested body, through the fivefold Dharma body of precepts, concentration, wisdom, liberation, and liberation knowledge and vision, as well as Zuoyi (attention), attain understanding and manifestation. 藥珠則治四住病雨三乘寶 (Yao Zhu Ze Zhi Sizhu Bing Yu Sancheng Bao): The medicine pearl can cure the disease of the four abodes of affliction and rain down the treasures of the three vehicles: Shravaka, Pratyekabuddha, and Bodhisattva. 冥顯則眾生獲益有見聞不見聞 (Ming Xian Ze Zhongsheng Huoyi You Jianwen Bujianwen): Sentient beings benefit either openly or secretly, some through seeing and hearing the Dharma, and some unknowingly. 權實則稱真之實隨情之權 (Quan Shi Ze Cheng Zhen Zhi Shi Sui Qing Zhi Quan): Expedient means are in accordance with the dispositions of sentient beings, while reality is in accordance with true suchness. 本跡則自證之本示現為跡 (Ben Ji Ze Zizheng Zhi Ben Shixian Wei Ji): The root is the state of self-realization, while the manifestations are the various deeds shown to teach sentient beings. 緣了則一句了因微善緣種 (Yuan Liao Ze Yiju Liao Yin Wei Shan Yuan Zhong): A single phrase of the Dharma can become an opportunity to understand cause and effect, planting a small seed of good karma. 智斷則聲聞四果菩薩頓成三藏尚備通別可知 (Zhi Duan Ze Shengwen Siguo Pusa Duncheng Sanzang Shang Bei Tong Bie Kezhi): The Shravaka vehicle attains the four fruits through practice, the Bodhisattva vehicle can attain Buddhahood through sudden enlightenment, the content of the Tripitaka is complete, and the principles of the common and distinct teachings can be understood. 二別今下別二 (Er Bie Jin Xia Bie Er): Below, two kinds of differences will be explained separately. 初五味二 (Chu Wuwei Er): First, the analogy of the five flavors. 初釋五 (Chu Shi Wu): First, explain the five flavors. 初乳二 (Chu Ru Er): First, the flavor of milk. 初明具前六義 (Chu Ming Ju Qian Liu Yi): First, explain that the flavor of milk possesses the previous six meanings. 乳即部頓故指華嚴 (Ru Ji Bu Dun Gu Zhi Huayan): The flavor of milk represents the sudden teaching, so it points to the 'Avatamsaka Sutra' (Huayan Jing). 六字別題具法人喻 (Liu Zi Bie Ti Ju Fa Ren Yu): The special title of six characters (referring to 'Mahāvaipulya Buddhāvataṃsaka Sūtra') contains the Dharma, the person, and the metaphor. 大方廣法也 (Da Fang Guang Fa Ye): 'Great,' 'Vast,' and 'Extensive' represent the Dharma. 佛是舍那果人也 (Fo Shi Shena Guo Ren Ye): Buddha is the person of the fruition of Vairocana Buddha (Lushena Fo). 華嚴喻諸地因華嚴果德也 (Huayan Yu Zhudi Yin Huayan Guode Ye): The 'Avatamsaka Sutra' (Huayan Jing) is a metaphor for the causal practices of Bodhisattvas on various grounds and the fruitional virtues of Avatamsaka. 只就一題已含六義 (Zhi Jiu Yiti Yi Han Liu Yi): Just one title contains six meanings. 以慈悲乃至真應不出自行因果 (Yi Cibei Naizhi Zhen Ying Buchu Zixing Yinguo): Because compassion and even true response cannot be separated from one's own practice of cause and effect. 藥珠冥顯只是化他能所 (Yao Zhu Ming Xian Zhishi Huata Neng Suo): The medicine pearl and the hidden and manifest are only the ability and what can be done to transform others. 即就中道別論六義也 (Ji Jiu Zhongdao Bie Lun Liu Yi Ye): This is to separately discuss the six meanings from the perspective of the Middle Way. 二而未下明闕后四義二 (Er Er Wei Xia Ming Que Hou Si Yi Er): Below, it will be explained that the latter four meanings are lacking. 初明通別二 (Chu Ming Tong Bie Er): First, explain the common and distinct meanings. 初明無別 (Chu Ming Wu Bie): First, explain that there is no distinct meaning. 二通義下許有通 (Er Tong Yi Xia Xu You Tong): Below, it is acknowledged that there is a common meaning. 若以別圓對權實體用論本跡 (Ruo Yi Bie Yuan Dui Quan Shi Tiyong Lun Ben Ji): If the distinct and perfect teachings are used to correspond to the expedient and real teachings, and the substance and function are used to discuss the root and traces. 微因之約了 (Wei Yin Zhi Yue Liao): Small causes can understand cause and effect. 大覺之智斷 (Dajue Zhi Zhi Duan): The wisdom of great enlightenment can cut off afflictions. 亦有理存焉 (Yi You Li Cun Yan): There is also reason for it to exist. 二何故下明闕具二 (Er He Gu Xia Ming Que Ju Er): Below, it will be explained that the two meanings that are supposed to be possessed are lacking. 初緣化始明闕 (Chu Yuanhua Shi Ming Que): First, it is explained that it is lacking from the beginning of the teaching. 權實等四說出世意 (Quan Shi Deng Si Shuo Chushi Yi): The four meanings of expedient and real, etc., explain the meaning of the Buddha's appearance in the world. 示久遠成 (Shi Jiuyuan Cheng): It shows that the Buddha had already attained Buddhahood in the distant past. 卻討三因終歸秘藏 (Que Tao San Yin Zhonggui Mizang): But to explore the three causes, it ultimately returns to the secret store. 初成設教別接大機 (Chu Cheng She Jiao Bie Jie Daji): When the Buddha first attained Buddhahood, he established the teachings and specially received beings of great capacity. 既匪終窮故闕斯意 (Ji Fei Zhongqiong Gu Que Si Yi): Since it is not the ultimate and exhaustive principle, it lacks this meaning. 二所以下對具明闕二 (Er Suoyi Xia Dui Ju Ming Que Er): Below, the lacking meanings are explained in contrast to the meanings that are supposed to be possessed. 初對法華言小隔于大者 (Chu Dui Fahua Yan Xiao Ge Yu Da Zhe): First, in contrast to the 'Lotus Sutra' (Fahua Jing), it is explained that the small vehicle is separated from the great vehicle. 舊經三十七云 (Jiu Jing Sanshiqi Yun): The old sutra, chapter 37, says: 時舍利弗祇園林出 (Shi Shelifu Qiyuan Lin Chu): At that time, Shariputra (Shelifu) came out of Jeta Grove (Qiyuan Lin). 不見如來自在莊嚴變化 (Bujian Rulai Zizai Zhuangyan Bianhua): He did not see the Tathagata's (Rulai) free and adorned transformations. 及生意念亦不樂說 (Ji Shengyi Nian Yi Bu Le Shuo): And he was not happy to speak of the thoughts that arose. 不能讚歎 (Buneng Zantan): He could not praise. 以聲聞人出三界故 (Yi Shengwen Ren Chu Sanjie Gu): Because the people of the Shravaka vehicle have already left the three realms. 此即如聾如啞之文也 (Ci Ji Ru Long Ru Ya Zhi Wen Ye): This is like the words of a deaf and mute person. 以未說為實施權開權顯實故也 (Yi Wei Shuo Wei Shi Shi Quan Kai Quan Xian Shi Gu Ye): Because it has not yet been said that reality is the basis, so it is the establishment of expedient means, opening the expedient and revealing the real. 言無本跡者 (Yan Wu Ben Ji Zhe): Speaking of not having root and traces. 華嚴初云 (Huayan Chu Yun): The 'Avatamsaka Sutra' (Huayan Jing) initially says: 于菩提道場始成正覺 (Yu Puti Daochang Shi Cheng Zhengjue): He first attained perfect enlightenment in the Bodhi (Puti) field. 今法華云 (Jin Fahua Yun): Now the 'Lotus Sutra' (Fahua Jing) says: 一切世間天人阿修羅皆謂今釋迦牟尼佛出釋氏宮 (Yiqie Shijian Tianren Axiuluo Jie Wei Jin Shijia Mouni Fo Chu Shishi Gong): All the gods, humans, and asuras (Axiuluo) in the world think that Shakyamuni Buddha (Shijia Mouni Fo) was born from the palace of the Shakya clan. 去伽耶城不遠坐于道場得 (Qu Jiaye Cheng Buyuan Zuo Yu Daochang De): Not far from the city of Gaya (Jiaye Cheng), he sat in the Bodhi field and attained.

三菩提。然我實成佛已來無量無邊百千萬億那由他劫。斯是華嚴被廢之文也。言彈指謦欬者。如神力品。釋迦牟尼與分身諸佛出廣長舌相。上至梵世。一切毛孔放無量光。皆悉遍照十方世界。滿百千歲然後還攝舌相。一時謦欬俱共彈指。是二音聲遍至十方諸佛世界。地皆六種震動。乃至佛告地涌諸菩薩。汝等於如來滅后。應一心受持讀誦解說書寫如說修行等。此乃本門為囑累地涌菩薩通經。現斯神力也。疏云。謦欬者。通暢之相。彈指者。隨喜也。蓋表如來遠本之意。已獲通暢。隨喜菩薩聞于遠本。增道損生也。二言無下對涅槃。言不明小乘根性等者。不如涅槃明二乘之人及一切眾生皆有佛性。悉當作佛。故闕后二雙。二次約下酪二。初太師明闕具二。初正明闕具。二何故下明闕具所以。言二乘教者。以三藏菩薩果同二乘。如大論中通指阿含為聲聞經耳。此教不談妙有之真。故身智滅不能起應。既無真應豈有藥珠等邪。二私難下章安私料簡二。初正料簡二。初難者。恐人不了大師立今通別之義。故設茲難作說示之由。乃約真中設通別難。由此二是通別理故。二私答下釋者。不以真諦通對中道別。蓋約三乘通對菩薩別。若三藏三乘從因至果。可就真諦通論十義。今釋觀音須在因位此教菩薩因中唯有求佛人法。四誓慈悲。

【現代漢語翻譯】現代漢語譯本三菩提（Sambodhi，正覺）。然而我實際成佛以來已經有無量無邊百千萬億那由他（nayuta，極多數）劫。這是《華嚴經》被廢止的文字啊。說到彈指和謦欬（qìng kài，咳嗽），就像《神力品》中，釋迦牟尼（Śākyamuni）與分身諸佛伸出廣長舌相，向上到達梵世（Brahma-loka，色界天）。一切毛孔放出無量光芒，都普遍照耀十方世界，持續百千歲，然後才收回舌相。一時謦欬，同時一起彈指，這兩種聲音遍及十方諸佛世界，大地都發生六種震動。乃至佛告訴從地涌出的諸菩薩，你們在如來（Tathāgata）滅度后，應當一心受持、讀誦、解說、書寫，如所說的那樣修行等等。這乃是本門爲了囑託從地涌出的菩薩通達經典，而展現這種神力啊。疏中說，『謦欬，是通暢的象徵。彈指，是隨喜。』大概是表明如來遙遠根本的意義，已經獲得通暢，隨喜菩薩聽聞遙遠根本，增長道業，損減生死。第二點是說沒有下對涅槃（Nirvana）。說不明小乘根性等等，不如《涅槃經》闡明二乘之人以及一切眾生都有佛性，全部都能成佛。所以缺少后二雙。第三點是再次約下酪二。最初太師闡明缺少和具備兩種情況。最初是正式闡明缺少和具備。第二點是『何故下』，闡明缺少和具備的原因。說到二乘教，是因為三藏菩薩的果位與二乘相同，例如《大智度論》中通常指阿含經為聲聞經。這種教義不談論妙有的真諦，所以身智滅度后不能生起應化。既然沒有真應，哪裡會有藥珠等呢？第四點是私下辯難，章安私下簡別兩種情況。最初是正式簡別兩種情況。最初的辯難是，恐怕人們不瞭解大師設立今通別的意義，所以設定這個辯難來作為說明的緣由，乃是約真諦中設定通別之難。因為這兩種情況是通別之理。第二點是『私答下』的解釋，不用真諦的通用來對應中道的別用，大概是用三乘的通用來對應菩薩的別用。如果三藏的三乘從因到果，可以就真諦的通論來討論十義。現在解釋觀音必須在因位，這種教義的菩薩在因位只有求佛的人法，四弘誓願和慈悲。

【English Translation】 English version Sambodhi (Enlightenment). However, since I actually attained Buddhahood, it has been immeasurable, boundless, hundreds of thousands, millions, and nayutas (a very large number) of kalpas (aeons). This is the text of the Avatamsaka Sutra that has been abandoned. Speaking of snapping fingers and clearing the throat (qing kai, coughing), it is like in the Chapter on Divine Power, Śākyamuni (釋迦牟尼) and the Buddhas of his emanations extend their broad and long tongues, reaching up to the Brahma-loka (梵世, the world of form). All pores emit immeasurable light, universally illuminating the ten directions of the world, lasting for hundreds of thousands of years, and then retracting their tongues. At that moment, clearing their throats and snapping their fingers together, these two sounds pervade the Buddha worlds of the ten directions, and the earth shakes in six ways. Furthermore, the Buddha tells the Bodhisattvas who emerge from the earth, after the Tathāgata (如來) passes away, you should wholeheartedly uphold, recite, explain, write, and practice according to what is said, etc. This is the original teaching to entrust the Bodhisattvas emerging from the earth to understand the scriptures, and to manifest this divine power. The commentary says, 'Clearing the throat is a symbol of unobstructedness. Snapping the fingers is rejoicing.' It probably indicates that the meaning of the Tathāgata's distant origin has been obtained unobstructed, and the Bodhisattvas rejoice in hearing the distant origin, increasing the path and diminishing birth and death. The second point is that there is no lower counterpart to Nirvana (涅槃). Saying that it does not clarify the nature of the Lesser Vehicle, etc., is not as clear as the Nirvana Sutra, which clarifies that people of the Two Vehicles and all sentient beings have the Buddha-nature and can all become Buddhas. Therefore, the latter two pairs are missing. The third point is again about the lower two of curds. Initially, the Grand Master clarifies the two situations of lacking and possessing. Initially, it is formally clarifying lacking and possessing. The second point is 'Why below', clarifying the reasons for lacking and possessing. Speaking of the Two Vehicle teachings, it is because the fruit of the Three Storehouse Bodhisattvas is the same as the Two Vehicles, such as in the Mahaprajnaparamita Sastra, which generally refers to the Agamas as Sravaka Sutras. This teaching does not discuss the truth of wonderful existence, so after the body and wisdom are extinguished, it cannot give rise to transformation. Since there is no true transformation, where would there be medicine pearls, etc.? The fourth point is private difficulties, and Zhang'an privately distinguishes between two situations. Initially, it is formally distinguishing between two situations. The initial difficulty is that people may not understand the meaning of the Master establishing the common and distinct meanings of the present, so this difficulty is set up as a reason for explanation, which is to set up the difficulty of common and distinct meanings in the true meaning. Because these two situations are the principle of common and distinct meanings. The second point is the explanation of 'Private Answer Below', not using the common use of the true meaning to correspond to the distinct use of the Middle Way, probably using the common use of the Three Vehicles to correspond to the distinct use of the Bodhisattvas. If the Three Vehicles of the Three Storehouses are from cause to effect, the ten meanings can be discussed in general in the common theory of the true meaning. Now, explaining Avalokiteśvara (觀音) must be in the causal position, and the Bodhisattvas of this teaching only have the Dharma of seeking Buddhahood, the Four Vows, and compassion in the causal position.

六度福慧。伏惑未斷。故不得論真應等七。豈唯無于中道之七。亦乃未有真諦之七。二師云下指師意。只齊三藏別論菩薩。前之三義異於二乘。不就中道別論三義。三生酥。部雖四教。今對偏小明圓中道人法等六。未開權跡及卻討等。故無別四。四熟酥。雖會小法。未開小人。同前二部但明六意。五若約下醍醐二。初法華二。初明部彰八意。六雖同前不無小異。前是隔偏之圓。此乃開粗之妙。故人理教行咸會一乘。權實本跡唯彰此典。若約自他及以偏圓論權實者。前部非無。今所論者為實施權開權顯實。會權歸實廢權立實。此之權實餘部永無。若理事理教教行體用四重本跡不獨今經。諸部容有。若塵點劫前最初成佛而為實本。中間今日示現成佛皆為權跡。此名權實本跡。本門開竟。此身即本。跡門已說及諸部談。皆名為跡。是名今已本跡。此之二重諸經絕議。故云諸教不明法華方說。二三世下明化滿一期。方便品中五佛章內。皆先施方便后顯種智。方便即四時三教。種智是法華一乘。是知諸佛化終此典。燈明迦葉出於凈土。故至法華即入滅度。今佛釋迦現於穢土。故說涅槃以為贖命。二若約下涅槃二。初明攝機罄盡。漸化已來法華入者。望前已鈍。復有未入待至涅槃法華猶利。然法華破大陣涅槃收殘黨。法華為刈獲涅

【現代漢語翻譯】現代漢語譯本六度（paramita，波羅蜜）的福德和智慧，因為還沒有斷除煩惱，所以不能討論真應等七種功德。豈止是沒有中道的七種功德，甚至也沒有真諦的七種功德。二師的『下指師意』，只是與三藏經典並列，另外討論菩薩的教義。前面的三種意義不同於二乘（聲聞乘和緣覺乘）。不就中道另外討論三種意義。三生酥（ghrita，一種乳製品，比喻佛法的不同階段）。部派雖然有四教，現在針對偏頗和狹小的教義，闡明圓滿中道的人、法等六種意義。因為沒有開顯權巧的痕跡以及追究等，所以沒有另外的四種意義。四熟酥（navanita，一種乳製品，比喻佛法的不同階段）。雖然會通了小乘的法，但沒有開顯小乘根性的人。與前面的兩個部派相同，只是闡明六種意義。五、如果按照醍醐（sarpirmanda，一種乳製品，比喻佛法的最高階段）的兩種意義來分析，首先是《法華經》的兩種意義。首先闡明部派，彰顯八種意義。六、雖然與前面相同，但並非沒有細微的差異。前面是隔絕偏頗的圓融，這裡是開顯粗糙的妙法。所以人、理、教、行都匯歸於一乘。權巧和真實、本和跡，唯獨彰顯在這部經典中。如果按照自他以及偏圓來討論權實，前面的部派並非沒有，現在所討論的是爲了實施權巧、開顯權巧、顯現真實，會通權巧歸於真實，廢除權巧而建立真實。這種權實，其餘的部派永遠沒有。如果從理事、理教、教行、體用四重來分析本跡，不只是《法華經》，其他的部派也可能存在。如果從塵點劫（asamkhyeya-kalpa，極長的時間單位）前最初成佛作為真實的根本，中間今天示現成佛都是權巧的示現。這叫做權實本跡。本門開顯完畢。此身就是本。跡門已經說過以及各部派談論的，都叫做跡。這叫做現在已經具備本跡。這兩種意義，其他的經典絕對沒有討論。所以說，各種教義不明白，只有《法華經》才說。二、三世以下，闡明教化圓滿一個時期。《方便品》中的五佛章內，都是先施設方便，后顯現種智（sarvajna，一切智）。方便就是四時三教，種智就是《法華經》的一乘。由此可知，諸佛的教化最終都在這部經典中。燈明佛（Dipamkara Buddha）和迦葉佛（Kasyapa Buddha）都出于凈土，所以在到達《法華經》時就進入滅度。現在的佛釋迦（Sakyamuni Buddha）顯現在穢土，所以說涅槃（nirvana）來作為贖命。二、如果按照《涅槃經》的兩種意義來分析，首先闡明攝受根機的窮盡。從漸教化以來，《法華經》能夠進入的人，相對於之前已經遲鈍。還有沒有進入的人，等待到《涅槃經》，《法華經》仍然有利。然而《法華經》破除大陣，《涅槃經》收拾殘餘。《法華經》是收割

【English Translation】 English version The merit and wisdom of the six paramitas (perfections), because afflictions have not yet been severed, cannot be discussed in terms of the seven qualities of true response, etc. It's not just that there are no seven qualities of the Middle Way, but also that there are no seven qualities of true reality. The 'pointing downwards to the teacher's intention' of the two teachers only aligns with the Tripitaka (three baskets of Buddhist scriptures), separately discussing the teachings of Bodhisattvas. The preceding three meanings differ from the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). The three meanings are not separately discussed in terms of the Middle Way. Three stages of ghee (clarified butter, used as a metaphor for different stages of Buddhist teachings). Although the schools have four teachings, now, in contrast to the biased and narrow teachings, the six meanings of the perfect Middle Way, including person and dharma, are clarified. Because there is no opening of expedient traces and investigation, etc., there are no separate four meanings. Four stages of ghee. Although it integrates the teachings of the Small Vehicle, it does not open up the people of the Small Vehicle. Similar to the previous two schools, it only clarifies the six meanings. 5. If analyzed according to the two meanings of the best ghee, first, the two meanings of the Lotus Sutra. First, clarify the school, highlighting the eight meanings. 6. Although similar to the previous, there are subtle differences. The previous is the perfect integration that isolates bias, while this is the opening up of the crude and wonderful dharma. Therefore, people, principle, teaching, and practice all converge into the One Vehicle. Expedient and real, fundamental and trace, are uniquely highlighted in this sutra. If discussing expedient and real according to self and other, as well as biased and perfect, the previous schools are not without it, but what is being discussed now is to implement expedient means, open up expedient means, reveal reality, integrate expedient means into reality, and abolish expedient means to establish reality. This kind of expedient and real is forever absent in other schools. If analyzing fundamental and trace from the four levels of principle and event, principle and teaching, teaching and practice, substance and function, it's not just the Lotus Sutra, other schools may also have it. If taking the initial attainment of Buddhahood before countless eons as the true root, the manifestation of attaining Buddhahood in the middle today is all expedient manifestations. This is called expedient and real fundamental and trace. The fundamental gate has been opened completely. This body is the root. The trace gate has already been spoken of, and what the various schools discuss is called trace. This is called now already possessing fundamental and trace. These two meanings are absolutely not discussed in other sutras. Therefore, it is said that various teachings do not understand, only the Lotus Sutra speaks of it. 2. From the three worlds onwards, clarifying the complete period of teaching. Within the chapter of the Five Buddhas in the Expedient Means chapter, expedient means are always applied first, and then the all-knowing wisdom (sarvajna) is revealed. Expedient means are the three teachings of the four times, and all-knowing wisdom is the One Vehicle of the Lotus Sutra. From this, it can be known that the teachings of all Buddhas ultimately reside in this sutra. Dipamkara Buddha and Kasyapa Buddha both emerged from pure lands, so they entered nirvana upon reaching the Lotus Sutra. The current Buddha Sakyamuni appears in a defiled land, so he speaks of nirvana as redemption. 2. If analyzing according to the two meanings of the Nirvana Sutra, first, clarifying the exhaustion of receiving the capacity of beings. Since the gradual teachings, those who can enter the Lotus Sutra are already dull compared to before. There are still those who have not entered, waiting until the Nirvana Sutra, the Lotus Sutra is still beneficial. However, the Lotus Sutra breaks the great array, and the Nirvana Sutra gathers the remnants. The Lotus Sutra is the harvest

槃是捃拾。大化之功在乎靈鷲。余機未盡故至雙林。極鈍既昧法華八義。須為此人委明佛性。一代之機終窮於此。二若論下明示法無遺。涅槃既攝鈍機。故始窮本性終顯極果。十義整足。故以性三起于修三。既修性各三則因果不二。雙非緣了。即是中道正因之體。而此正體必具雙照之德。故至修成三點法身也。例知緣了亦各具三修德。須云三點般若三點解脫等也。當知今文為順經題人法二義。故立十門始終皆二。二即不二中在其中。數有虧盈法無增減。故止觀云。首楞嚴偏舉一法。具一切法亦不減少。名秘密藏。乃至涅槃三法具足法亦不多。亦名秘密藏。蓋諸經赴緣不同故也。二此歷下結中。云此歷五味論十法次第者。

問。前約觀明十法。自行化他原始要終。實成次第生起不亂。今歷五味。但明諸部具法多少。何名次第生起邪。

答。前約觀中正論修證次第。今約教中乃論用與次第。明其十法隨於部味次第被機。前之四味但三但六。后至醍醐具八具十。豈非用與次第邪。應知前明諸教觀法次第。今明觀法隨教次第。雖乃約修約用不同。而皆得名十法次第也。二約四下四教者。通論則隨真隨中各有十雙。若別論者。三藏別就菩薩。唯有人法慈悲福慧三雙。以未斷惑故無真應等義。具如前說。例此通教亦就

【現代漢語翻譯】現代漢語譯本：槃（pan，指涅槃）是捃拾（jun shi，收集）之義。釋迦牟尼佛的大化之功在於靈鷲山（Lingjiu Mountain）。還有未盡的教化因緣，所以來到雙林（Shuanglin Grove）。對於那些極其遲鈍，不明白《法華經》（Lotus Sutra）八種深奧含義的人，需要為他們詳細闡明佛性。一代時教的機緣最終窮盡於此。如果從下面闡明佛法來看，沒有遺漏任何東西。涅槃既然攝受了遲鈍的根機，所以開始窮究本性，最終顯現極果。十義完整充足，所以從性三（xing san，性具三法）開始修三（xiu san，修得三法）。既然修和性各有三種，那麼因和果就沒有分別。雙非緣了（shuang fei yuan liao，既非緣生也非了達），就是中道正因的本體。而這個正體必然具備雙照的德用。所以最終修成三點法身（san dian fa shen，法身的三個方面）。可以推知緣和了也各自具備三種修德。應該說三點般若（san dian ban ruo，般若的三個方面），三點解脫（san dian jie tuo，解脫的三個方面）等等。應當知道，現在的文句是爲了順應經題的人法二義，所以設立十門，始終都是二。二即是不二，中道就在其中。數量上有虧盈，法性上沒有增減。所以《止觀》（Zhi Guan）中說，首楞嚴（Shou Leng Yan）偏重於舉出一個法，卻具備一切法，也沒有減少，名為秘密藏。乃至涅槃三法具足，法也沒有增多，也名為秘密藏。大概是因為諸經應機的緣分不同。這是歷下總結中間的內容，說這是歷經五味，論述十法次第。

問：前面根據觀（guan，禪觀）來闡明十法，自行化他，從開始到最終，確實成就次第，生起不亂。現在歷經五味，只是闡明各個部類具備的法有多少，怎麼能說是次第生起呢？

答：前面根據觀中，正是論述修證的次第。現在根據教中，是論述作用與次第。闡明這十法隨著部味的次第被機。前面的四味只有三法或六法，後面到了醍醐味，具備八法或十法。難道不是作用與次第嗎？應該知道，前面闡明諸教觀法的次第，現在闡明觀法隨著教的次第。雖然是約修約用不同，但都可以稱為十法次第。這是根據四教來說的。通論來說，隨著真隨中各有十雙。如果分別論述，三藏（San Zang）特別針對菩薩，只有人法、慈悲、福慧三雙。因為沒有斷除迷惑，所以沒有真應等義，具體如前面所說。以此為例，通教（Tong Jiao）也針對...

【English Translation】 English version: 'Pan' (槃, Nirvana) means 'jun shi' (捃拾, collecting). The great work of transformation of Shakyamuni Buddha lies in Vulture Peak (Lingjiu Mountain). Because the remaining karmic connections for teaching were not exhausted, he came to Shuanglin Grove (Shuanglin Grove). For those who are extremely dull and do not understand the eight profound meanings of the Lotus Sutra (Lotus Sutra), it is necessary to explain the Buddha-nature in detail for them. The opportunity of a lifetime of teachings ultimately ends here. If we look at the explanation of the Dharma below, nothing is omitted. Since Nirvana embraces the dull faculties, it begins to explore the original nature and ultimately reveals the ultimate fruit. The ten meanings are complete and sufficient, so it starts from the three aspects of nature (xing san, three inherent dharmas) to cultivate the three aspects (xiu san, three cultivated dharmas). Since cultivation and nature each have three aspects, then cause and effect are not separate. 'Shuang fei yuan liao' (雙非緣了, neither arising from conditions nor fully understanding) is the essence of the Middle Way's right cause. And this right essence must possess the virtue of dual illumination. Therefore, it ultimately cultivates the three aspects of Dharmakaya (san dian fa shen, three aspects of Dharmakaya). It can be inferred that 'yuan' and 'liao' each possess three aspects of cultivated virtue. It should be said 'three aspects of Prajna' (san dian ban ruo, three aspects of Prajna), 'three aspects of liberation' (san dian jie tuo, three aspects of liberation), and so on. It should be known that the current text is to comply with the two meanings of person and Dharma in the sutra title, so ten gates are established, and they are always two. Two is non-duality, and the Middle Way is in it. There are gains and losses in number, but there is no increase or decrease in Dharma-nature. Therefore, the Zhi Guan (止觀) says that Shurangama (Shou Leng Yan) emphasizes one Dharma, but it possesses all Dharmas and is not reduced, and is called the Secret Treasury. Even Nirvana is complete with the three Dharmas, and the Dharma is not increased, and is also called the Secret Treasury. It is probably because the karmic connections of the sutras are different. This is the summary of the middle content, saying that this is the process of experiencing the five flavors and discussing the order of the ten Dharmas.

Question: Previously, according to 'guan' (觀, contemplation), the ten Dharmas were explained, benefiting oneself and others, from beginning to end, truly achieving order, arising without confusion. Now, experiencing the five flavors, it only explains how many Dharmas each category possesses, how can it be said to arise in order?

Answer: Previously, according to 'guan', it was precisely discussing the order of cultivation and realization. Now, according to the teachings, it is discussing the function and order. It explains that these ten Dharmas are received by the faculties in the order of the flavors. The first four flavors only have three or six Dharmas, and later, when it comes to the ghee flavor, it has eight or ten Dharmas. Isn't this function and order? It should be known that previously, the order of the contemplation methods of the various teachings was explained, and now the contemplation methods are explained according to the order of the teachings. Although they are different in terms of cultivation and function, they can all be called the order of the ten Dharmas. This is according to the Four Teachings. Generally speaking, there are ten pairs each following the True and the Middle. If discussed separately, the Tripitaka (San Zang) is specifically for Bodhisattvas, and only has the three pairs of person and Dharma, compassion and wisdom, and blessings and wisdom. Because they have not eradicated delusion, there is no meaning of True Response, etc., as explained earlier. By analogy, the Common Teaching (Tong Jiao) is also for...

菩薩。而可別論真諦六雙。以第七地去誓扶余習。神通託生雙流化物。得有真應藥珠冥顯之義。二乘無此。故名為別。若其別教行雖次第。而可就中明乎六義。凡三聖三其相可見。法華前圓亦只有六。涅槃四教皆知十雙。然約重施不無進不。前歷五味已含教義。故云可解。三故知下結嘆兩意二。初結嘆。觀論此十則因有願行果有力能。教論此十則論法有始終。被機盡利鈍。故稟教修觀者何莫由斯道也。商略猶較量也。以此十義較量一代教觀。攝無不盡。該修德之極故云意氣宏遠。徹性德之本故云義味深邃。又橫收四教故云宏遠。豎攝五味故云深邃。人法至真應自行之前後。藥珠至本跡化他之前後。緣了與智斷修性之前後。三義為粗六義為細。乃至八義猶粗十義最細。此就略廣以辯粗細。若以粗妙釋粗細者。諸味純雜可以意得。二問法下料簡。

問。意者。法華之前別論華嚴方等般若同有六義。有異意否。雖問三味六意同異。

答。中委出酪味中三及醍醐八。以五味中根有利鈍。利人部部得入醍醐。鈍者隨味次第轉改。故華嚴六義。高山王機即入地住。窮子迷悶見思全在。三藏但小故無顯露得大益者。若八萬諸天獲無生忍。故云密去。二乘之人方破見思。故但成酪。方等中六有褒有貶。利者。聞褒即得圓益

【現代漢語翻譯】現代漢語譯本：菩薩則可以另外討論真諦六雙（菩薩所證的六種真實境界）。因為第七地菩薩還需依靠誓願來扶持剩餘的習氣，並且以神通託生，雙流應化事物，才能獲得真應藥珠（真實應化如藥珠般能利益眾生）冥顯的意義。二乘（聲聞、緣覺）沒有這些，所以稱為『別』。如果說別教的修行雖然有次第，但也可以從中闡明六義。凡夫、三聖的差別，其相可以見到。《法華經》之前的圓教也只有六義。《涅槃經》的四教都知道十雙。然而，就重複施設來說，不無進步。前面經歷的五味已經包含了教義，所以說『可解』。因此，『三故知下』總結讚歎兩方面的意思。首先是總結讚歎。《觀經》論述這十義，則因有願行果，有力能。《教經》論述這十義，則論法有始終，被機盡利鈍。所以稟承教法修習觀行的人，有誰不由此道呢？商略，就是較量。用這十義較量一代教觀，涵蓋無不盡，包括修德的極致，所以說『意氣宏遠』；徹悟性德的根本，所以說『義味深邃』。又橫向收攝四教，所以說『宏遠』；縱向攝取五味，所以說『深邃』。人法到真應自行的前後，藥珠到本跡化他的前後，緣了與智斷修性之前後。三義為粗，六義為細，乃至八義猶粗，十義最細。這是就略廣來辨別粗細。如果用粗妙來解釋粗細，各種味道的純雜可以意會。第二部分是問法下的簡擇。問：所說的『意』，是指《法華經》之前的別教，論述《華嚴經》、《方等經》、《般若經》同樣有六義，有不同的意義嗎？雖然問的是三味六意的同異。

【English Translation】 English version: Bodhisattvas, however, can be separately discussed in terms of the six pairs of ultimate truth. Because Bodhisattvas in the seventh ground still rely on vows to support remaining habits, and through supernatural powers, they manifest in dual streams to transform beings, they can attain the meaning of true response and medicinal pearl (true responses are like medicinal pearls that benefit sentient beings), both visible and hidden. The Two Vehicles (Śrāvakas and Pratyekabuddhas) do not have these, so it is called 'separate'. If the practice of the Separate Teaching, although sequential, can be explained in terms of the six meanings. The differences between ordinary beings and the Three Sages can be seen in their characteristics. The perfect teaching before the Lotus Sūtra also only has six meanings. The four teachings of the Nirvāṇa Sūtra all know the ten pairs. However, in terms of repeated teachings, there is progress. The previously experienced five flavors already contain the teachings, so it is said to be 'understandable'. Therefore, 'the following three reasons' conclude with praise for both aspects. First is the concluding praise. The Contemplation Sūtra discusses these ten meanings, then there are causes, vows, practices, results, powers, and abilities. The Teaching Sūtra discusses these ten meanings, then the Dharma has a beginning and an end, benefiting both sharp and dull faculties. So, those who receive the teachings and cultivate contemplation, who does not follow this path? Deliberation is comparison. Using these ten meanings to compare the teachings and contemplations of a lifetime, it encompasses everything, including the ultimate cultivation of virtue, so it is said to have 'grand and far-reaching intentions'; thoroughly understanding the root of inherent nature, so it is said to have 'profound and deep meaning'. It also horizontally encompasses the four teachings, so it is said to be 'far-reaching'; vertically encompasses the five flavors, so it is said to be 'deep'. The before and after of human Dharma to true response self-practice, the before and after of the medicinal pearl to the original trace transformation of others, the before and after of conditions and understanding with wisdom and cutting off cultivation of nature. The three meanings are coarse, the six meanings are fine, and even the eight meanings are still coarse, the ten meanings are the finest. This is to distinguish between coarse and fine in terms of brevity and extensiveness. If coarse and subtle are used to explain coarse and fine, the purity and mixture of various flavors can be understood intuitively. The second part is the selection under the question of Dharma. Question: The 'intention' mentioned refers to the Separate Teaching before the Lotus Sūtra, discussing the Avataṃsaka Sūtra, Vaipulya Sūtra, and Prajñā Sūtra, which also have six meanings. Is there a different meaning? Although the question is about the similarities and differences between the three flavors and six meanings.

。小人被貶冥入通門。般若中六意在淘汰。利聞圓空得不共益。聲聞轉教密破塵沙。法華八意調機已熟。開彼權門即示實理。復廢近跡令見本身。鈍人皆得一乘利者復增聖道。涅槃同味故略不言。但為捃拾具說十雙。于極鈍根亦獲常益。故知四味雖談圓頓機悟淺深。至第五時益無差降。不稟山門焉知一化機教之相。第三解釋三。初略標。二人即下廣釋十。初人法三。初立所言入者。陰中主宰也。略論四名。所謂我人眾生壽者。具論十六。即於四上加其十二。謂命者生者養育者眾數作者使作者起者使起者受者使受者知者見者。言假名者。自無實體。但藉五陰和合而成。如攬五指假名為拳。是則拳由指得指非拳成。拳如於人指如於法。能成是實所成是假。此之假實就大小教辯常無常。小明人法終歸無常。大說假實究竟常住如藏通教。始從凡地至有餘涅槃。皆有假實。若入無餘身智既忘。假人安寄。若別圓教三惑二死盡凈之時。人之與法常住自在。假人是尊極眾生實法名常住五陰。以要言之。若云惑盡人法永無。斯是小乘亦稱權教。若言惑盡人法不滅。斯是大乘亦稱實教。凡言別圓初後知常。蓋知人法不可灰斷。藏通反是故曰不知。又復應知假人之號。多從依正實法而立。如世人稱謂。或從形貌或從德業。即正報實法立名也

【現代漢語翻譯】現代漢語譯本小人被貶入冥界通往地獄之門（通門）。在般若（Prajna，智慧）的教義中，六種意識的作用在於淘汰（煩惱）。那些根器有利的人聽聞圓滿空性的道理，能夠獲得殊勝的利益。聲聞（Śrāvaka，聽聞佛法而悟道者）通過轉教的方式，精細地破除如塵沙般眾多的煩惱。在《法華經》的八種譬喻中，佛陀調伏眾生的根機已經成熟。開啟方便之門（權門），直接展示真實的道理（實理）。捨棄那接近的、暫時的示現（近跡），讓他們見到本來的面目（本身）。根器遲鈍的人都能獲得一乘（Ekayāna，唯一佛乘）的利益，而根器敏利的人則能進一步增長聖道。因為《涅槃經》的教義與《法華經》相同，所以這裡就簡略不談。只是爲了拾取遺漏，才完整地講述十雙（因果）。即使對於根器極其遲鈍的人，也能獲得恒常的利益。由此可知，四味（譬喻佛陀教法的四個階段）雖然談論的是圓頓之教，但眾生的根機領悟有深淺，到了第五時（《法華經》時期），所獲得的利益沒有差別。如果不遵循山門（佛法宗派）的教導，又怎麼能瞭解佛陀教化眾生的各種根機和教法呢？第三部分是解釋三假（人假、法假、報假）。首先是簡略地標出綱要。接下來詳細地解釋十假。首先是人假、法假、報假這三種。首先確立所要說明的『入』，指的是五陰（Skandha，構成個體的五種要素）中的主宰。簡略地論述四種名稱，即所謂我（Ātman）、人（Pudgala）、眾生（Sattva）、壽者（Jīva）。詳細地論述則有十六種，即在四種的基礎上增加十二種，包括命者、生者、養育者、眾數者、作者、使作者、起者、使起者、受者、使受者、知者、見者。所謂假名，自身沒有實體，只是憑藉五陰和合而成。就像聚集五個手指，假名為拳頭。那麼拳頭是由手指形成的，手指不是由拳頭形成的。拳頭就像人，手指就像法。能形成的是真實的，所形成的是虛假的。這種虛假和真實，就大小乘佛教來辨別常與無常。小乘佛教認為人法最終歸於無常。大乘佛教認為虛假和真實最終是常住的，就像藏教和通教。從凡夫地到有餘涅槃（涅槃的一種狀態），都存在虛假和真實。如果進入無餘涅槃（涅槃的另一種狀態），身智都已忘卻，虛假的人又寄託在哪裡呢？如果按照別教和圓教的觀點，三惑（三種煩惱）和二死（兩種死亡）都完全斷盡的時候，人和法都是常住自在的。虛假的人是尊貴的眾生，真實的法名為常住的五陰。總而言之，如果說煩惱斷盡，人和法就永遠消失，這是小乘佛教的觀點，也稱為權教。如果說煩惱斷盡，人和法不會消失，這是大乘佛教的觀點，也稱為實教。凡是說別教和圓教，從始至終都認為人法是常住的，是因為知道人和法不可磨滅斷絕。藏教和通教的觀點恰恰相反，所以說他們不瞭解。此外還應該知道，假人的稱謂，大多是從依報和正報的實法而建立的。就像世人稱謂，或者從形貌，或者從德行，也就是從正報的實法來立名的。

【English Translation】 English version The inferior beings are relegated to the dark gate leading to hell (Tongmen). In the teachings of Prajna (wisdom), the six consciousnesses serve to eliminate (afflictions). Those with favorable faculties, upon hearing the doctrine of perfect emptiness, can obtain extraordinary benefits. Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) subtly break through afflictions as numerous as dust particles through the method of turning the Dharma wheel. In the eight parables of the Lotus Sutra, the Buddha's skillful means of taming beings' faculties have matured. Opening the expedient gate (temporary teachings), he directly reveals the true principle (ultimate truth). Abandoning the near and temporary manifestations (proximate traces), he allows them to see their original face (original self). Those with dull faculties can all obtain the benefit of the One Vehicle (Ekayāna, the single Buddha vehicle), while those with sharp faculties can further increase their holy path. Because the teachings of the Nirvana Sutra are the same as those of the Lotus Sutra, they are briefly omitted here. Only to pick up the omissions, the ten pairs (of cause and effect) are fully explained. Even for those with extremely dull faculties, they can obtain constant benefits. From this, it can be known that although the four tastes (a metaphor for the four stages of the Buddha's teachings) discuss the sudden and perfect teachings, the depth of beings' understanding varies, but by the fifth period (the Lotus Sutra period), the benefits obtained are no different. If one does not follow the teachings of the mountain gate (Buddhist sect), how can one understand the various faculties and teachings of the Buddha's teachings? The third part is the explanation of the three provisionalities (provisionality of person, provisionality of Dharma, provisionality of retribution). First, briefly outline the essentials. Next, explain the ten provisionalities in detail. First are the three provisionalities of person, Dharma, and retribution. First, establish what is to be explained by 'entry', which refers to the master of the five skandhas (the five elements that constitute an individual). Briefly discuss the four names, namely, self (Ātman), person (Pudgala), sentient being (Sattva), and life-span (Jīva). In detail, there are sixteen types, which are the four types plus twelve, including the one who has life, the one who is born, the one who nurtures, the one who is numerous, the one who acts, the one who causes to act, the one who arises, the one who causes to arise, the one who receives, the one who causes to receive, the one who knows, and the one who sees. The so-called provisional name has no substance of its own, but is formed by the combination of the five skandhas. Just like gathering five fingers and calling it a fist. Then the fist is formed by the fingers, and the fingers are not formed by the fist. The fist is like a person, and the fingers are like the Dharma. What can be formed is real, and what is formed is false. This falsity and reality are used to distinguish between permanence and impermanence in the Mahayana and Hinayana Buddhist teachings. Hinayana Buddhism believes that people and Dharma ultimately return to impermanence. Mahayana Buddhism believes that falsity and reality are ultimately permanent, like the Tripitaka and the Common teachings. From the realm of ordinary beings to the Nirvana with remainder (a state of Nirvana), there are falsity and reality. If one enters the Nirvana without remainder (another state of Nirvana), both body and wisdom are forgotten, where can the false person be entrusted? According to the views of the Separate and Perfect teachings, when the three delusions (three afflictions) and the two deaths (two types of death) are completely eradicated, people and Dharma are permanent and free. The false person is a noble sentient being, and the real Dharma is called the permanent five skandhas. In short, if it is said that afflictions are exhausted and people and Dharma disappear forever, this is the view of Hinayana Buddhism, also known as the expedient teaching. If it is said that afflictions are exhausted and people and Dharma do not disappear, this is the view of Mahayana Buddhism, also known as the true teaching. All those who speak of the Separate and Perfect teachings, from beginning to end, believe that people and Dharma are permanent, because they know that people and Dharma cannot be annihilated and cut off. The views of the Tripitaka and the Common teachings are the opposite, so it is said that they do not understand. Furthermore, it should also be known that the name of the provisional person is mostly established from the real Dharma of the dependent and principal retributions. Just like the names of people in the world, either from appearance or from virtue, that is, from the real Dharma of the principal retribution.

。或從住處或從統攝。即依報實法立名也。今觀世音為假名者。觀是觀智世音是境。此是自他正報豈非實法。但以名為觀世音菩薩。故判屬人。普門既是此人所乘。故判屬法。若云普門法王子觀世音者。即須卻判普門屬人觀音屬法。蓋由今品以觀智目人。是故釋義皆用智慧而對人也。須知觀智體是實法。既以觀智目人。則九雙中悲慧真藥冥實本了智皆是實法。目其假人。於今知已。釋下諸文則皆可見。二此之下釋二。初總示二。初示通凡聖。雖漏無漏偏圓因果優劣不同。而其假實終無暫闕。二若色下各明假實二。初凡。庸常曰凡弊惡曰鄙。即六道五陰唯成分段生死人也。二戒定下聖二。初示相。既革凡成聖即轉五陰而為五分。三乘四教雖權實異。皆能轉陰而為法身。隨位攬法成其假人。二故大下引證。妙覺極位人法二執究竟盡處。假名一千皆成四德。名無上眾生。依陰二千一一四德。名無上實法。故偏小及圓因位。無非本性無上人法。但二執未盡。而其修得不名無上耳。二雖通下委釋二。初凡。善惡為因人法是果。各論三品此約總示。其中別業互動感果非算數可及二聖人下聖。性德人法何嘗改變。但以隨機教門示觀。致有小大共不共異。故於聖中分別其相。初小三。初就有門釋。即毗曇中人法觀也。言人空法不空者。

【現代漢語翻譯】或從住處或從統攝（從居住的處所或從統攝的角度來看）。即依報實法立名也（就是依據依報的真實法來建立名稱）。今觀世音為假名者（現在說觀世音是假名），觀是觀智世音是境（觀是能觀的智慧，世音是所觀的境界）。此是自他正報豈非實法（這是自身和他人的正報，難道不是真實法嗎）？但以名為觀世音菩薩（但因為名稱是觀世音菩薩），故判屬人（所以判定屬於人）。普門既是此人所乘（普門既然是這個人所乘），故判屬法（所以判定屬於法）。若云普門法王子觀世音者（如果說普門法王子觀世音），即須卻判普門屬人觀音屬法（那就需要反過來判定普門屬於人，觀音屬於法）。蓋由今品以觀智目人（大概是因為這一品用能觀的智慧來指代人），是故釋義皆用智慧而對人也（所以解釋意義都用智慧來對應人）。須知觀智體是實法（要知道能觀的智慧本體是真實法），既以觀智目人（既然用能觀的智慧來指代人），則九雙中悲慧真藥冥實本了智皆是實法（那麼九雙中的悲、慧、真藥、冥實、本了智都是真實法），目其假人（指代他們的假名）。於今知已（現在知道了），釋下諸文則皆可見（解釋下面的文章就都可以理解了）。二此之下釋二（第二，從『此』字以下解釋二）。初總示二（首先總的指示二）。初示通凡聖（首先指示貫通凡夫和聖人）。雖漏無漏偏圓因果優劣不同（雖然有漏和無漏、偏和圓、因和果、優和劣不同），而其假實終無暫闕（但它們的假名和實法始終沒有暫時的缺失）。二若色下各明假實二（第二，從『若色』以下分別說明假名和實法二）。初凡（首先是凡夫）。庸常曰凡弊惡曰鄙（平庸尋常叫做凡，弊病邪惡叫做鄙）。即六道五陰唯成分段生死人也（就是六道中的五陰，只構成有分段生死的凡夫）。二戒定下聖二（第二，從『戒定』以下是聖人二）。初示相（首先指示相）。既革凡成聖即轉五陰而為五分（既然革除凡夫成為聖人，就轉變五陰成為五分法身）。三乘四教雖權實異（三乘四教雖然權巧和真實不同），皆能轉陰而為法身（都能轉變五陰成為法身）。隨位攬法成其假人（隨著地位掌握法而成就假名）。二故大下引證（第二，從『故大』以下引用證明）。妙覺極位人法二執究竟盡處（妙覺是最高的地位，人法二執究竟斷盡之處），假名一千皆成四德（假名一千都成為四德）。名無上眾生（名為無上眾生）。依陰二千一一四德（依據五陰二千，一一都是四德），名無上實法（名為無上實法）。故偏小及圓因位（所以偏、小以及圓教的因位），無非本性無上人法（無一不是本性中的無上人法）。但二執未盡（但因為人法二執沒有斷盡），而其修得不名無上耳（所以他們修得的不能稱為無上）。二雖通下委釋二（第二，從『雖通』以下詳細解釋二）。初凡（首先是凡夫）。善惡為因人法是果（善惡作為因，人法作為果）。各論三品此約總示（各自論述三品，這裡是總的指示）。其中別業互動感果非算數可及（其中個別的業力相互交織感得果報，不是算數可以計算的）。二聖人下聖（第二，從『聖人』以下是聖人）。性德人法何嘗改變（本性中的人法何曾改變）。但以隨機教門示觀（但因為隨著根機示現不同的教門和觀行），致有小大共不共異（導致有大小、共同和不共同的差異）。故於聖中分別其相（所以在聖人中分別他們的相）。初小三（首先是小乘三）。初就有門釋（首先就有的方面解釋）。即毗曇中人法觀也（就是毗曇宗中的人法觀）。言人空法不空者（說人空法不空的人）

【English Translation】 Modern Chinese Translation: 或從住處或從統攝 (huò cóng zhùchù huò cóng tǒngshè) (Either from the dwelling place or from the perspective of encompassing). 即依報實法立名也 (jí yī bàoshí fǎ lì míng yě) (That is, establishing names based on the real Dharma of dependent retribution). 今觀世音為假名者 (jīn Guānshìyīn wèi jiǎmíng zhě), 觀是觀智世音是境 (Guān shì guānzhì Shìyīn shì jìng) (Now, saying that Avalokiteśvara (Guānshìyīn) is a provisional name, 'Guān' is the wisdom of observation, and 'Shìyīn' is the object of observation). 此是自他正報豈非實法 (cǐ shì zì tā zhèngbào qǐfēi shífǎ) (This is the direct retribution of oneself and others, isn't it real Dharma)? 但以名為觀世音菩薩 (dàn yǐ míng wèi Guānshìyīn Púsà) (But because the name is Avalokiteśvara Bodhisattva), 故判屬人 (gù pàn shǔ rén) (therefore, it is judged to belong to the person). 普門既是此人所乘 (Pǔmén jì shì cǐ rén suǒ chéng) (Since Universal Gate (Pǔmén) is what this person rides), 故判屬法 (gù pàn shǔ fǎ) (therefore, it is judged to belong to the Dharma). 若云普門法王子觀世音者 (ruò yún Pǔmén Fǎwángzǐ Guānshìyīn zhě) (If it is said that Universal Gate Dharma Prince Avalokiteśvara), 即須卻判普門屬人觀音屬法 (jí xū què pàn Pǔmén shǔ rén Guānyīn shǔ fǎ) (then it is necessary to judge Universal Gate as belonging to the person and Avalokiteśvara as belonging to the Dharma). 蓋由今品以觀智目人 (gài yóu jīn pǐn yǐ guānzhì mù rén) (It is probably because this chapter uses the wisdom of observation to refer to the person), 是故釋義皆用智慧而對人也 (shìgù shìyì jiē yòng zhìhuì ér duì rén yě) (therefore, the explanations all use wisdom to correspond to the person). 須知觀智體是實法 (xūzhī guānzhì tǐ shì shífǎ) (It should be known that the essence of the wisdom of observation is real Dharma), 既以觀智目人 (jì yǐ guānzhì mù rén) (since the wisdom of observation is used to refer to the person), 則九雙中悲慧真藥冥實本了智皆是實法 (zé jiǔ shuāng zhōng bēi huì zhēnyào míngshí běnliǎozhì jiē shì shífǎ) (then the compassion, wisdom, true medicine, hidden reality, and original clear wisdom in the nine pairs are all real Dharma), 目其假人 (mù qí jiǎ rén) (referring to their provisional names). 於今知已 (yú jīn zhī yǐ) (Now that this is known), 釋下諸文則皆可見 (shì xià zhū wén zé jiē kě jiàn) (explaining the following texts will all be understandable). 二此之下釋二 (èr cǐ zhī xià shì èr) (Second, from 'this' onwards, explain two). 初總示二 (chū zǒng shì èr) (First, give a general indication of two). 初示通凡聖 (chū shì tōng fán shèng) (First, indicate the connection between ordinary beings and sages). 雖漏無漏偏圓因果優劣不同 (suī lòu wú lòu piān yuán yīnguǒ yōuliè bùtóng) (Although there are differences between defiled and undefiled, partial and complete, cause and effect, superior and inferior), 而其假實終無暫闕 (ér qí jiǎshí zhōng wú zànquē) (but their provisional names and real Dharma are never temporarily lacking). 二若色下各明假實二 (èr ruò sè xià gè míng jiǎshí èr) (Second, from 'if form' onwards, each explains the provisional and the real). 初凡 (chū fán) (First, ordinary beings). 庸常曰凡弊惡曰鄙 (yōngcháng yuē fán bì'è yuē bǐ) (Mediocre and ordinary is called ordinary, corrupt and evil is called base). 即六道五陰唯成分段生死人也 (jí liùdào wǔyīn wéi chéng fēnduàn shēngsǐ rén yě) (That is, the five aggregates in the six realms only constitute beings with segmented life and death). 二戒定下聖二 (èr jiè dìng xià shèng èr) (Second, from 'precepts and concentration' onwards, sages). 初示相 (chū shì xiāng) (First, indicate the characteristics). 既革凡成聖即轉五陰而為五分 (jì gé fán chéng shèng jí zhuǎn wǔyīn ér wèi wǔ fēn) (Since reforming from ordinary to sage transforms the five aggregates into the five divisions of the Dharma body). 三乘四教雖權實異 (sān shèng sì jiào suī quánshí yì) (Although the three vehicles and four teachings differ in expedient and real), 皆能轉陰而為法身 (jiē néng zhuǎn yīn ér wèi fǎshēn) (all can transform the aggregates into the Dharma body). 隨位攬法成其假人 (suí wèi lǎn fǎ chéng qí jiǎ rén) (According to the position, grasping the Dharma becomes the provisional person). 二故大下引證 (èr gù dà xià yǐnzhèng) (Second, from 'therefore great' onwards, cite evidence). 妙覺極位人法二執究竟盡處 (miàojué jíwèi rén fǎ èr zhí jiūjìng jìn chù) (Wonderful Enlightenment is the highest position, where the two attachments to person and Dharma are completely exhausted), 假名一千皆成四德 (jiǎmíng yīqiān jiē chéng sì dé) (the thousand provisional names all become the four virtues). 名無上眾生 (míng wúshàng zhòngshēng) (Called unsurpassed beings). 依陰二千一一四德 (yī yīn èrqiān yīyī sì dé) (Relying on the two thousand aggregates, each is the four virtues), 名無上實法 (míng wúshàng shífǎ) (called unsurpassed real Dharma). 故偏小及圓因位 (gù piān xiǎo jí yuán yīn wèi) (Therefore, the partial, small, and complete causal positions), 無非本性無上人法 (wúfēi běnxìng wúshàng rén fǎ) (are none other than the unsurpassed person and Dharma of the original nature). 但二執未盡 (dàn èr zhí wèijìn) (But because the two attachments are not exhausted), 而其修得不名無上耳 (ér qí xiū dé bù míng wúshàng ěr) (what they cultivate is not called unsurpassed). 二雖通下委釋二 (èr suī tōng xià wěishì èr) (Second, from 'although connected' onwards, explain in detail). 初凡 (chū fán) (First, ordinary beings). 善惡為因人法是果 (shàn'è wèi yīn rén fǎ shì guǒ) (Good and evil are the cause, person and Dharma are the effect). 各論三品此約總示 (gè lùn sān pǐn cǐ yuē zǒng shì) (Each discusses the three grades, this is a general indication). 其中別業互動感果非算數可及 (qízhōng biéyè jiāohù gǎn guǒ fēi suànshù kějí) (The individual karmas interact to produce results that cannot be calculated). 二聖人下聖 (èr shèngrén xià shèng) (Second, from 'sages' onwards, sages). 性德人法何嘗改變 (xìngdé rén fǎ hécháng gǎibiàn) (The person and Dharma of inherent virtue have never changed). 但以隨機教門示觀 (dàn yǐ suíjī jiàomén shì guān) (But because of showing different teachings and practices according to the capacity), 致有小大共不共異 (zhì yǒu xiǎodà gòng bùgòng yì) (resulting in differences of small and large, common and uncommon). 故於聖中分別其相 (gù yú shèng zhōng fēnbié qí xiāng) (Therefore, distinguish their characteristics among the sages). 初小三 (chū xiǎo sān) (First, the three of the Small Vehicle). 初就有門釋 (chū jiù yǒu mén shì) (First, explain from the aspect of existence). 即毗曇中人法觀也 (jí pítán zhōng rén fǎ guān yě) (That is, the view of person and Dharma in the Abhidharma). 言人空法不空者 (yán rén kōng fǎ bùkōng zhě) (Those who say that the person is empty but the Dharma is not empty)

非全不破實法。蓋此門觀行。破假人時未破五陰。且云不空。以此二空前後觀故。而前後相兩途不同。若觀假人如兔角等。惑落見諦即于修道觀陰無常。破彼思惑。若其人執雖被窮逐。見惑不破而更度入實法之中於陰生見。即須觀陰無常無我。破此見惑。故法空觀能破二惑。乃于節節各有人法。若見惑未伏即有漏人法。其能伏者即方便人法。發真斷結及生有餘。皆無漏人法。然小教中不說生處。今約跨節故生界外。如大論云。出三界外有凈國土。聲聞緣覺出生其中。以大乘說身智不滅。無漏業牽生彼五陰。二若空下就空門釋。即成實中二空觀也。攬陰成人不同有門陰中求我。三假浮虛且異實法生滅。人既攬陰而有觀乃即法觀人。從始至終假實雙破。言三假者。謂因成相續相待。名不殊大義歸小乘。大觀三假。生即不生亦復無滅。今觀三假因緣和合體性不堅。大若空華此如雲靄。由此觀故會入真空平等之道。三餘兩下例二門釋。亦有亦空門即昆勒論之所申也。非有非空門未見論來。有人言。犢子阿毗曇申此門意。未可定用。然假人不有四門是同。唯論實法四相有異。若毗曇明析色存於鄰虛。成實析色破于鄰虛。昆勒說色亦有亦無。第四門意例應雙遣。然此四門詮法雖殊。諦理是一。若不得意四門成諍。故大論云。若不得

【現代漢語翻譯】現代漢語譯本非全不破實法。這指的是觀行法門，在破除假我的時候，並沒有破除五陰（色、受、想、行、識，構成個體存在的五種要素）。（此時）且說『不空』，這是因為前後觀照二空（人空、法空）的緣故。然而前後觀照的路徑不同。如果觀照假我如同兔角等虛幻之物，那麼破除見惑（錯誤的見解）后，就會進入修道，觀照五陰的無常，從而破除思惑（思想上的迷惑）。如果這個人執迷不悟，即使受到窮追猛打，見惑仍然沒有破除，反而更深入到實法之中，對五陰產生執著，那麼就必須觀照五陰的無常、無我，破除這種見惑。所以，法空觀能夠破除兩種迷惑。在每個階段，都有人法（關於人和法的認知）。如果見惑沒有降伏，那就是有漏的人法；能夠降伏見惑的，就是方便的人法；發起真智、斷除煩惱以及證得有餘涅槃，都是無漏的人法。然而，小乘教義中不談論『生處』（轉生之處），現在根據跨越階段的情況，所以說在三界之外。如同《大智度論》所說，在三界之外有清凈的國土，聲聞（聽聞佛法而覺悟者）、緣覺（通過觀察因緣而覺悟者）出生在那裡。因為大乘佛教說身智不滅，無漏業牽引他們轉生到那裡的五陰之中。二、若空下，就空門來解釋，就成了成實宗中的二空觀。執取五陰成人，不同於有門中在五陰中尋求『我』。三、假，是虛浮不實的，與實法生滅不同。人既然執取五陰而存在，觀照就是即法觀人，從始至終，假和實都要破除。所說的『三假』，指的是因成假、相續假、相待假。名稱雖然不同，但大義歸於小乘。大乘觀照三假，認為生即不生，也沒有滅。現在觀照三假，認為因緣和合，體性不堅固，如同空中的花朵，如同雲霧。通過這樣的觀照，就能會入真空平等的境界。三、余兩下，可以參照前兩個門來解釋。亦有亦空門，是《昆勒論》所闡述的。非有非空門，還沒有見到相關的論述。有人說，犢子部的《阿毗曇》闡述了這個門的意思，但還不能確定採用。然而，假人不有四門是相同的，只有關於實法的四相（生、住、異、滅）有所不同。如果毗曇宗明確說明色法存在於鄰虛（極小的空間），成實宗則分析色法，破除鄰虛。昆勒宗說色法亦有亦無。第四門的意思應該雙重否定。然而，這四個門詮釋法的方式雖然不同，但真諦只有一個。如果不能領會其中的意思，這四個門就會產生爭論。所以《大智度論》說，如果不能領會……

【English Translation】 English version Non-entirely breaking the real Dharma (非全不破實法). This refers to the practice of contemplation (觀行). When breaking the false self, the five skandhas (五陰, pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual existence) are not yet broken. It is said to be 'not empty' (不空) because of the prior and subsequent contemplation of the two emptinesses (二空, dvisūnyatā, emptiness of self and emptiness of phenomena). However, the paths of prior and subsequent contemplation are different. If one contemplates the false self as being like a rabbit's horn (兔角, something that does not exist), then upon breaking the perceptual illusions (見惑, dṛṣṭi-kleśa, illusions arising from wrong views), one enters the path of cultivation, contemplating the impermanence of the five skandhas, thereby breaking the ideational illusions (思惑, bhava-kleśa, illusions arising from attachment to existence). If that person is obstinate, even if pursued relentlessly, the perceptual illusions are not broken, and instead, they delve deeper into the real Dharma, becoming attached to the five skandhas. Then, one must contemplate the impermanence and non-self of the five skandhas, breaking these perceptual illusions. Therefore, the contemplation of emptiness of Dharma (法空觀, dharma-śūnyatā-darśana) can break both types of illusions. At each stage, there are human and Dharma aspects (人法, aspects of human understanding and Dharma). If the perceptual illusions are not subdued, then it is the human and Dharma of defilement (有漏, sāsrava); if one can subdue the perceptual illusions, then it is the human and Dharma of expedient means (方便, upāya). Generating true wisdom, cutting off afflictions, and attaining the Nirvana with remainder (有餘涅槃, sopadhiśeṣa-nirvāṇa) are all the human and Dharma of non-defilement (無漏, anāsrava). However, the Small Vehicle teachings (小乘, Hīnayāna) do not discuss the 'place of birth' (生處, place of rebirth). Now, based on the situation of crossing stages, it is said to be outside the three realms (三界, trayo dhātavaḥ, the realms of desire, form, and formlessness). As the Mahāprajñāpāramitāśāstra (《大智度論》) says, outside the three realms, there are pure lands where śrāvakas (聲聞, those who awaken by hearing the Buddha's teachings) and pratyekabuddhas (緣覺, those who awaken by observing dependent origination) are born. Because Mahayana Buddhism says that the body and wisdom do not perish, non-defiled karma leads them to be reborn into the five skandhas there. 2. 'If emptiness below' (若空下) refers to explaining from the perspective of the emptiness gate, which becomes the two emptinesses contemplation in the Tattvasiddhi Śāstra (成實宗). Grasping the five skandhas to form a person is different from seeking 'self' within the five skandhas in the existence gate. 3. Falsehood (假) is floating and unreal, different from the arising and ceasing of real Dharma. Since a person exists by grasping the five skandhas, contemplation is contemplating the person through the Dharma. From beginning to end, both falsehood and reality must be broken. The so-called 'three falsehoods' (三假) refer to the falsehood of cause and condition (因成假), the falsehood of continuity (相續假), and the falsehood of mutual dependence (相待假). Although the names are different, the great meaning returns to the Small Vehicle. Mahayana contemplates the three falsehoods, believing that arising is non-arising, and there is no cessation. Now, contemplating the three falsehoods, it is believed that causes and conditions come together, and the nature is not firm, like flowers in the sky, like clouds and mist. Through such contemplation, one can enter the realm of true emptiness and equality (真空平等, śūnyatā-samatā). 3. 'The remaining two below' (余兩下) can be explained by referring to the previous two gates. The gate of 'both existence and emptiness' (亦有亦空門) is what the Kou-le Treatise (《昆勒論》) expounds. The gate of 'neither existence nor emptiness' (非有非空門) has not yet been seen in related treatises. Some say that the Abhidharma of the Vātsīputrīyas (犢子部) expounds the meaning of this gate, but it cannot be definitively adopted. However, the four gates of 'false person not existing' (假人不有四門) are the same, only the four characteristics (四相, caturlakṣaṇa, arising, abiding, changing, ceasing) of real Dharma are different. If the Vaibhāṣika (毗曇宗) clearly states that form exists in the adjacent void (鄰虛, paramāṇu, the smallest indivisible particle), the Tattvasiddhi analyzes form and breaks the adjacent void. The Kou-le says that form is both existent and non-existent. The meaning of the fourth gate should be doubly negated. However, although these four gates explain the Dharma in different ways, the true principle is one. If one cannot grasp the meaning, these four gates will become disputes. Therefore, the Mahāprajñāpāramitāśāstra says, if one cannot grasp...

般若方便。入阿毗曇即墮有中。入空門即墮無中。又大師云。數存鄰虛論破鄰虛。此與邪無相濫等。若得意者。色若粗若細總而觀之無常無我。破于見愛得入空平。雙亦雙非語似中道。理只在空。但能從容會入空理。節節人法例前可知。二摩訶下衍三。初明體空通三教。不言人法空不空者。異彼毗曇觀人空時。未破實法。不言體有假用者。異彼成實攬實法體成假人用。但觀人法本自不生今亦無滅。色是五陰之首我是十六之初。故各舉一以例其餘人法即空故曰如也。觀此二空始因終果。若人若法不生不滅名為涅槃。常修此觀以行正道。應知大品談空義含深淺何者。若鈍根者謂但空有。即入偏空證其通理。若利根人一聞于空知空二邊。名見中空屬后二教。又此中空復分二種。離邊而解此當別理。即邊而解乃屬圓理。如來巧智善談于空。能被三根斷證不等。又復應知彼經空義雖通三教。今之人法非前二種。唯用最後即邊之空。凈其二執成圓假實。若不爾者非今人法。二以觀下明緣了通別圓者。前明二空未明緣了。意雖在圓通人有分。今約二空明二佛性。故在圓別不涉通門。今文既以觀人法空。明二因種。一言于空須分二種。若畢竟空觀於人法顯圓二因若次第空觀於人法。即別二因。文以無上人法為緣了種。亦須善別。百界假

實為佛涅槃斯為圓觀。若唯佛界故屬別也。文意在圓別人有分。釋此為二。初了因中。以觀人空即了因種者。大乘空觀蕩情顯德。今經既以智慧目人。故人執空則智人顯。況觀本空乃顯本智。本智即是性德了因。故引論文果佛為證。則因果不二修性一如。故知今文正明圓觀。言始覺人空終覺法空者。人是覺智。不獨自空人執。復能空於法執。雖云始終非次第觀。此由大乘觀性相二空。破生法二執。顯真俗二諦。觀雖不次說有始終故也。如大本疏云。真諦即法空俗諦即生空。俗假真實。輔行雲。若有性執世而非諦。破性執已乃名世諦。故云世諦破性。性執破已但有名字。名之為假假即是相。為空相故觀於法性。觀理證真名真諦破相。空非前後二諦同時。為辯性相前後說耳思之思之。不見此意徒謂即空(上皆補行)此明覺智一念之中。空人法執有始終義。勿迷此語定判屬別。說時非行時斯之謂也。二緣因中。觀法空即緣因種者。由覺智故法執既亡五陰清凈。乃以凈陰而為緣因。況了本空乃陰本凈。本凈之陰名性緣種。故引大論大經極果法空。及大品真因法空。以顯緣因相。當知真因極果既十界圓融。則百界五陰皆無上之法。攬此等法稱之為佛。若以三千言之。則眾生一千皆佛之假名。陰土二千皆佛之實法。故荊溪云。三千

【現代漢語翻譯】現代漢語譯本：實際上，佛陀的涅槃才是圓滿的觀照。如果僅僅是佛的境界，那就屬於別教的範疇了。但文中的意思在於圓教，而別教的人也有份。對此可以解釋為二：首先，在了因方面，以觀照人空即是了因的種子。大乘的空觀滌盪情感，彰顯德行。現在的經文既然以智慧來看待人，那麼人如果執著于空，智慧之人就會顯現。更何況觀照本來就是空，就能顯現本有的智慧。本有的智慧就是性德的了因。所以引用論文中果佛作為證明，那麼因果不二，修行與本性合一。因此可知，現在的經文正是闡明圓觀。說始覺人空，終覺法空，人是覺悟的智慧，不僅僅是空掉人執，還能空掉法執。雖然說是始終，但並非次第觀。這是因為大乘觀照性相二空，破除生法二執，顯現真俗二諦。觀照雖然不是按次第說的，但有始終的說法。如同《大本疏》所說，真諦即是法空，俗諦即是生空。俗是假，真是實。輔行中說，如果執著于自性，那麼世間就不是真諦。破除自性執著之後，才稱為世諦。所以說世諦破除自性。自性執著破除之後，就只有名字，稱之為假，假就是相，因為是空相，所以觀照法性。觀照理證真，名為真諦破相。空並非前後，二諦是同時的。爲了辨別性相，所以前後說而已，仔細思考。如果不明白這個意思，就只是認為即空（以上皆是補行）。這說明覺悟的智慧在一念之中，空掉人法二執有始終的意義。不要迷惑這句話，就斷定它屬於別教。說的時候不是行的時候，說的就是這個意思。其次，在緣因方面，觀照法空即是緣因的種子。因為覺悟的智慧，法執已經消亡，五陰清凈，於是以清凈的五陰作為緣因。更何況瞭解本來就是空，那麼五陰本來就是清凈的。本來清凈的五陰名為性緣種。所以引用《大論》、《大經》極果法空，以及《大品》真因法空，來顯現緣因相。應當知道，真因極果既然是十界圓融，那麼百界五陰都是無上的法。總括這些法，稱之為佛。如果用三千來說，那麼眾生一千都是佛的假名，陰土二千都是佛的實法。所以荊溪說，三千。

【English Translation】 English version: In reality, the Nirvana of the Buddha is the perfect contemplation. If it is only the realm of the Buddha, then it belongs to the separate teaching (別教, bié jiào). But the meaning of the text lies in the perfect teaching (圓教, yuán jiào), and people of the separate teaching also have a share. This can be explained in two ways: First, in terms of the causal factor (了因, liǎo yīn), contemplating the emptiness of self (人空, rén kōng) is the seed of the causal factor. The emptiness contemplation of Mahayana Buddhism washes away emotions and manifests virtues. Since the current scripture regards people with wisdom, then if people are attached to emptiness, wise people will appear. Moreover, contemplating that it is originally empty can manifest the original wisdom. The original wisdom is the causal factor of the inherent virtue (性德, xìng dé). Therefore, quoting the fruit Buddha (果佛, guǒ fó) in the thesis as proof, then cause and effect are not two, and practice and nature are one. Therefore, it can be known that the current text is precisely clarifying the perfect contemplation. Saying that the initial awakening is the emptiness of self, and the final awakening is the emptiness of dharma (法空, fǎ kōng), self is the wisdom of awakening, which not only empties the attachment to self, but also empties the attachment to dharma. Although it is said to be beginning and end, it is not a sequential contemplation. This is because Mahayana Buddhism contemplates the emptiness of nature and characteristics, breaks the two attachments of arising and dharma, and manifests the two truths of true and conventional. Although contemplation is not spoken of in sequence, there is a saying of beginning and end. As the Great Commentary (大本疏, Dà běn shū) says, the true truth (真諦, zhēn dì) is the emptiness of dharma, and the conventional truth (俗諦, sú dì) is the emptiness of self. The conventional is false, and the true is real. The Auxiliary Conduct (輔行, Fǔ xíng) says, if there is attachment to nature, then the world is not the true truth. Only after breaking the attachment to nature is it called the conventional truth. Therefore, it is said that the conventional truth breaks nature. After the attachment to nature is broken, there is only a name, which is called false, and false is the characteristic, because it is the empty characteristic, so contemplate the nature of dharma. Contemplating the principle and proving the truth is called the true truth breaking the characteristic. Emptiness is not before and after, the two truths are simultaneous. In order to distinguish the nature and characteristics, it is said before and after, think carefully. If you do not understand this meaning, you will only think that it is emptiness (all of the above are supplementary actions). This shows that the wisdom of awakening in one thought, emptying the two attachments of self and dharma has the meaning of beginning and end. Do not be confused by this sentence, and determine that it belongs to the separate teaching. The time of speaking is not the time of practice, that is what it means. Secondly, in terms of the conditional factor (緣因, yuán yīn), contemplating the emptiness of dharma is the seed of the conditional factor. Because of the wisdom of awakening, the attachment to dharma has disappeared, and the five aggregates (五陰, wǔ yīn) are pure, so the pure five aggregates are used as the conditional factor. Moreover, understanding that it is originally empty, then the five aggregates are originally pure. The originally pure five aggregates are called the seed of inherent condition (性緣種, xìng yuán zhǒng). Therefore, quoting the ultimate fruit dharma emptiness of the Great Treatise (大論, Dà lùn) and the Great Sutra (大經, Dà jīng), as well as the true cause dharma emptiness of the Great Perfection of Wisdom Sutra (大品, Dà pǐn), to manifest the conditional factor aspect. It should be known that since the true cause and ultimate fruit are the perfect fusion of the ten realms, then the hundred realms and five aggregates are all the supreme dharma. Encompassing these dharmas is called the Buddha. If using the three thousand (三千, sān qiān) to say, then the one thousand of sentient beings are all the false names of the Buddha, and the two thousand of aggregates and lands are all the real dharma of the Buddha. Therefore, Jingxi (荊溪) said, the three thousand.

果成咸稱常樂。又云。一佛成道法界無非此佛之依正。修德既爾性德本然。

問。文中緣了並云種者。其義何邪。

答。夫言種者。凡有二義。一敵對論種。如三道是三德種。二類例論種。如緣了是智斷種。性德法身為修德法身種。此二皆取能生之義也。若以二空為種即類例義。若以二執為種即敵對義。今文既云觀人法空即緣了種。是類非對。若就覺智觀於二空。為二因種。則取修二類于果二。若就性德本自二空為二因種。則取理凈類于已凈。故圓論性種有對有類。別無對種學者審思。圓教反是。學者思之。三以觀下明即離唯圓頓二。初約六法示三因二。初引經標即離眾生佛性者。性德三因也。六法者。五陰神我也。斯蓋本覺常寂常照常非寂照。寂是緣因。照是了因。雙非是正因。此三於六不即不離。乃不思議不生不滅之六法也。立門既妙。故別初心不能造趣。二不即下據理明即離。正因不即者。正非寂照故不即一切。迷時不即我陰人法。解時不即修中緣了。良以始終無變改故也。緣了不離者性德二因既當而寂而照。寂是百界實法照是百界假人。此之假實能迷能解。迷故舉體而為一界假實。即非局而局。是故二因不離六法。若即迷成解轉成修中緣了。破於二執顯本寂照百界假實。名為二空。即非遍而遍。

【現代漢語翻譯】現代漢語譯本果地的成就總是被稱為常樂（Nitya-sukha，永恒的快樂）。又說，一尊佛陀成就覺悟，整個法界無不是此佛的依報和正報。修德既然如此，性德本來就是這樣。

問：文中『緣』（Pratyaya-hetu，緣因）、『了』（Jnana-hetu，了因）都說是『種』（Bija，種子），這是什麼意思呢？

答：所謂『種』，一般有兩種含義。一是敵對論種，比如三道（煩惱道、業道、苦道）是三德（法身德、般若德、解脫德）的種子。二是類例論種，比如緣因和了因是智德和斷德的種子，性德法身是修德法身的種子。這兩種都取能生的含義。如果以二空（人空、法空）為種，就是類例的含義；如果以二執（我執、法執）為種，就是敵對的含義。現在文中說觀人法空即是緣因和了因的種子，這是類例而非敵對。如果就覺智觀察二空，作為二因的種子，那麼就是取修證的二空類似於果地的二空。如果就性德本自具足的二空作為二因的種子，那麼就是取理體的清凈類似於已經清凈的果地。所以圓教所說的性種，既有敵對又有類例，別教沒有敵對的種子，學者要仔細思考。圓教恰恰相反，學者要思考這一點。下面用觀行來闡明即離，唯識和圓頓二教也是如此。首先從六法（六根、六塵、六識）來揭示三因，首先引用經文標明『即離眾生佛性』，這是性德的三因。六法指的是五陰（色、受、想、行、識）和神我。這大概是本覺常寂常照，常非寂照。寂是緣因，照是了因，雙非是正因（Hetu-phala，正因）。這三因與六法不即不離，是不思議不生不滅的六法。立論既然如此微妙，所以別教的初心不能造詣和趨向。其次，『不即下』從理上闡明即離。正因不即，是因為正因並非寂照，所以不即一切。迷惑的時候不即我陰人法，解悟的時候不即修證中的緣因和了因。這是因為正因始終沒有變改的緣故。緣因和了因不離，是因為性德的二因既是當下的寂，又是當下的照。寂是百界（十法界互相包含）的實法，照是百界的假人。這種假實能夠使人迷惑，也能夠使人解悟。迷惑的時候，全體都是一界的假實，就是非侷限而侷限。所以二因不離六法。如果即迷成解，轉成修證中的緣因和了因，破除二執，顯現本來的寂照和百界的假實，就叫做二空，就是非普遍而普遍。

【English Translation】 English version The achievements of the fruition are always called Nitya-sukha (eternal bliss). It is also said that when a Buddha attains enlightenment, the entire Dharma realm is nothing but the Adhisthana (support) and Sambhoga-kaya (enjoyment body) of this Buddha. Since the cultivation of virtue is like this, the inherent virtue is originally so.

Question: In the text, 'Pratyaya-hetu' (conditional cause) and 'Jnana-hetu' (knowing cause) are both referred to as 'Bija' (seed). What does this mean?

Answer: Generally speaking, 'seed' has two meanings. First, the seed in terms of opposition, such as the three paths (path of affliction, path of karma, path of suffering) are the seeds of the three virtues (Dharmakaya-guna, Prajna-guna, and Vimukti-guna). Second, the seed in terms of analogy, such as the conditional cause and the knowing cause are the seeds of wisdom and severance, and the Dharmakaya of inherent virtue is the seed of the Dharmakaya of cultivated virtue. Both of these take the meaning of being able to produce. If we take the two emptinesses (emptiness of self, emptiness of phenomena) as seeds, it is the meaning of analogy; if we take the two attachments (attachment to self, attachment to Dharma) as seeds, it is the meaning of opposition. Now the text says that observing the emptiness of self and phenomena is the seed of the conditional cause and the knowing cause, which is analogy rather than opposition. If we observe the two emptinesses with awakened wisdom, as the seeds of the two causes, then it is taking the two emptinesses of cultivation and realization as similar to the two emptinesses of the fruition. If we take the two emptinesses inherently possessed by the inherent virtue as the seeds of the two causes, then it is taking the purity of the principle as similar to the already purified fruition. Therefore, the inherent seed mentioned in the perfect teaching has both opposition and analogy, while the separate teaching does not have the seed of opposition. Scholars should think carefully. The perfect teaching is the opposite, scholars should think about this point. Below, the practice of contemplation is used to clarify the identity and difference, and the Consciousness-only and Perfect and Sudden teachings are also like this. First, the three causes are revealed from the six dharmas (six roots, six dusts, six consciousnesses). First, the sutra is quoted to indicate 'identity and difference from the Buddha-nature of sentient beings', which is the three causes of inherent virtue. The six dharmas refer to the five skandhas (form, feeling, perception, volition, consciousness) and the self. This is probably the original enlightenment that is always quiescent and always illuminating, always non-quiescent and non-illuminating. Quiescence is the conditional cause, illumination is the knowing cause, and non-duality is the direct cause (Hetu-phala). These three causes are neither identical nor different from the six dharmas, and are the inconceivable, unarisen, and unextinguished six dharmas. Since the establishment of the doctrine is so subtle, the initial mind of the separate teaching cannot achieve and tend towards it. Secondly, 'not identical below' clarifies identity and difference from the principle. The direct cause is not identical, because the direct cause is neither quiescent nor illuminating, so it is not identical to everything. When deluded, it is not identical to the self, skandhas, self, and phenomena; when enlightened, it is not identical to the conditional cause and the knowing cause in cultivation and realization. This is because the direct cause has never changed from beginning to end. The conditional cause and the knowing cause are not different, because the two causes of inherent virtue are both the quiescence and the illumination of the present moment. Quiescence is the real Dharma of the hundred realms (the ten Dharma realms contain each other), and illumination is the false person of the hundred realms. This kind of falsity and reality can delude people and can also enlighten people. When deluded, the whole is the falsity and reality of one realm, which is limited rather than limited. Therefore, the two causes are not different from the six dharmas. If delusion is transformed into understanding, and transformed into the conditional cause and the knowing cause in cultivation and realization, breaking through the two attachments, and revealing the original quiescence and illumination and the falsity and reality of the hundred realms, it is called the two emptinesses, which is non-universal and universal.

故云不離眾生空而有了因。不離陰空而有緣因。結云不離六法者。不動我陰而成二空故也。只一覺性具三種德。名為三因即三而一即一而三。非一非異不縱不橫。欲彰秘藏絕乎思說。故對六法言非即離。人見文中正因不即緣了不離。不達妙旨分對而已應。知一王一數一根一境。隨迷隨解從因至果。但趣舉一皆名佛性。不可謂是不可謂非。故云不即六法不離六法。亦名一念即空假中。中故不即空假故不離。義非異途。故此觀唯屬圓教。二佛從下約三性明分證。言佛從者。欲對觀音明分滿故。佛於三性六即究滿。良由初心能以三觀觀於六法。應知三性即是性中三德三觀。初發心時須于性三起于修三。六位雖殊三性無別。是則六即皆是無上人法。故下結云。二番問答是分釋無上人法也。三前一下結文有二。初結指經文。二當知下結歸題目可見。二慈悲三。初標示。二菩薩下解釋二。初約四誓論功二。初明須誓三。初須誓意。所言慈悲弘誓者。簡于凡小無誓慈悲。顯今菩薩有誓慈悲。二譬如下舉喻顯。慈悲攝生如節廨合。無誓膠漆拔與不長。三誓願下牒喻結。二悲心下示運心二。初二誓明悲。今既通示世間之言兼兩三界。后出世間亦當例此。二以慈下二誓明慈。前拔苦中果重因輕。故先拔重。今與樂中因顯果密。故先與顯。斯

是菩薩利物之心。則與聲聞知苦斷集慕果修因不同故也。若瓔珞中明四誓云。未度苦諦令度苦諦。未解集諦令解集諦。未安道諦令安道諦。未得滅諦令得滅諦。彼經所立四皆利他。今文所列三通自行。應知語有自他意必雙具。二但前下約四教辯相。以其立誓須依四諦。若不依諦名為狂愿。何者。四既稱諦。則能審實迷解之相苦樂之際。依此起誓方有拔苦與樂之理。儻於法不諦。徒興與拔之心。終成狂簡之愿。此有二。初例前科。二若三下明四教依諦立誓。須知權實各有事理。故以四教明乎諦相生滅無生無量無作。皆明菩薩依之起誓。初三藏。此教為于迷真重人。說世出世二因二果。不即真理故互生滅。菩薩觀此興有作誓。有生可度有惑可斷。有法可知有佛可成。四皆有作諦使然也。

問。三藏所談滅非真諦。今文依滅起第四誓。那云真諦無為理邪。

答。滅諦之體是二涅槃。雖非真諦能冥于理。故云因滅會真。道是滅因苦集違理。佛既契真。故成佛誓觀真而發。二複次下通教。所拔所與二因二果大同前教。但以此教所被之機迷真輕故。事皆即理。四並如幻不生不滅。所謂苦無逼迫相。集無和合相。道不二相。滅無滅相。觀此四諦而起四誓。諦既如空誓亦如幻。言若有一法過涅槃等者。大論第五十先引經云

【現代漢語翻譯】現代漢語譯本：這是菩薩利益眾生的心。這與聲聞只知苦、斷集、羨慕涅槃之果、修習成佛之因不同。如果《瓔珞經》中闡明四弘誓願說：『尚未度脫苦諦的眾生，令其度脫苦諦；尚未理解集諦的眾生，令其理解集諦；尚未安立道諦的眾生，令其安立道諦；尚未證得滅諦的眾生，令其證得滅諦。』該經所立的四弘誓願都是爲了利益他人。而本文所列的三種（誓願）則既包括自利也包括利他。應當知道，言語中既有自利的意思，也必然包含利他的意思。其次，下面根據四教來辨別四諦的差別相。因為立誓必須依據四諦，如果不依據四諦，就成了狂妄的誓願。為什麼呢？四諦既然被稱為『諦』，就能審視迷與解的真實情況，以及苦與樂的界限。依據四諦而立誓，才能有拔除痛苦、給予快樂的道理。如果對於法不認為是真實的，只是徒然興起給予和拔除的心，最終會成為狂妄而簡略的誓願。這有兩點：首先，像前面的科判一樣。其次，如果從三藏教開始，闡明四教依據四諦而立誓。須知權教和實教各有事相和理體。所以用四教來說明四諦的相狀，即生滅、無生、無量、無作。都是說明菩薩依據四諦而立誓。首先是三藏教。此教是爲了那些對真理迷惑很深的人，宣說世間和出世間的兩種因和兩種果。因為不即是真理，所以相互生滅。菩薩觀察到這一點，興起有作為的誓願。認為有眾生可以度脫，有惑業可以斷除，有佛法可以了知，有佛果可以成就。這四種都是有作為的諦理所導致的。問：三藏教所說的滅諦並非真諦，現在本文依據滅諦而立第四個誓願，那怎麼能說是真諦是無為的理體呢？答：滅諦的體性是二種涅槃（有餘涅槃和無餘涅槃）。雖然不是真諦，但能暗合于真理。所以說通過滅諦可以會歸真理。道諦是滅諦的原因，苦諦和集諦違背真理。佛既然契合真理，所以成就佛的誓願，是觀察真理而發起的。其次，通教。所拔除的（苦集）和所給予的（道滅）這兩種因和兩種果，與前面的三藏教大體相同。但因為此教所教化的對象，是對真理迷惑較輕的人，所以事相都即是理體。四諦都如幻化，不生不滅。所謂苦諦沒有逼迫的相狀，集諦沒有和合的相狀，道諦沒有不二的相狀，滅諦沒有滅亡的相狀。觀察這四諦而發起四弘誓願。諦既然如虛空，誓願也如幻化。如果說有一種法超過涅槃等等，《大智度論》第五十卷先引用經文說

【English Translation】 English version: This is the Bodhisattva's mind of benefiting beings. This is different from the Shravakas who only know suffering, cut off accumulation, admire the fruit of Nirvana, and cultivate the causes of becoming a Buddha. If the 'Yingluo Sutra' clarifies the Four Great Vows, saying: 'For those who have not yet crossed over the Truth of Suffering (Du Ku Di), cause them to cross over the Truth of Suffering; for those who have not yet understood the Truth of Accumulation (Jie Ji Di), cause them to understand the Truth of Accumulation; for those who have not yet established the Truth of the Path (An Dao Di), cause them to establish the Truth of the Path; for those who have not yet attained the Truth of Cessation (De Mie Di), cause them to attain the Truth of Cessation.' The Four Great Vows established in that sutra are all for the benefit of others. However, the three (vows) listed in this text include both self-benefit and benefiting others. It should be known that the words contain both the meaning of self-benefit and necessarily include the meaning of benefiting others. Secondly, below, the differences between the Four Noble Truths are distinguished according to the Four Teachings. Because making vows must be based on the Four Noble Truths, if it is not based on the Four Noble Truths, it becomes a wild vow. Why? Since the Four Noble Truths are called 'Truths,' they can examine the true situation of delusion and liberation, as well as the boundaries of suffering and happiness. Making vows based on the Four Noble Truths can have the reason of removing suffering and giving happiness. If the Dharma is not considered true, merely arising the mind of giving and removing will ultimately become a wild and brief vow. There are two points to this: First, like the previous classification. Second, if starting from the Tripitaka Teaching, clarify that the Four Teachings are based on the Four Noble Truths to make vows. It should be known that the provisional and the real each have phenomena and substance. Therefore, the Four Teachings are used to explain the characteristics of the Four Noble Truths, namely arising and ceasing (Sheng Mie), non-arising (Wu Sheng), immeasurable (Wu Liang), and non-doing (Wu Zuo). All are explaining that Bodhisattvas make vows based on the Four Noble Truths. First is the Tripitaka Teaching. This teaching is for those who are deeply deluded about the truth, expounding the two causes and two effects of the mundane and supramundane. Because it is not immediately the truth, they arise and cease mutually. Bodhisattvas observe this and arise active vows. They believe that there are beings that can be liberated, afflictions that can be cut off, Dharmas that can be known, and Buddhahood that can be achieved. These four are all caused by the active Truths. Question: The Truth of Cessation (Mie Di) mentioned in the Tripitaka Teaching is not the true Truth. Now, this text makes the fourth vow based on the Truth of Cessation. How can it be said that the true Truth is the unconditioned substance? Answer: The essence of the Truth of Cessation is the two Nirvanas (Nirvana with remainder and Nirvana without remainder). Although it is not the true Truth, it can secretly accord with the truth. Therefore, it is said that through the Truth of Cessation, one can return to the truth. The Truth of the Path (Dao Di) is the cause of the Truth of Cessation, while the Truth of Suffering (Ku Di) and the Truth of Accumulation (Ji Di) violate the truth. Since the Buddha accords with the truth, he achieves the vow of Buddhahood, which is initiated by observing the truth. Secondly, the Common Teaching (Tong Jiao). The two causes (suffering and accumulation) that are removed and the two effects (path and cessation) that are given are largely the same as the previous Tripitaka Teaching. However, because the objects of this teaching are those who are less deluded about the truth, the phenomena are all immediately the substance. The Four Noble Truths are all like illusions, neither arising nor ceasing. The so-called Truth of Suffering has no pressing appearance, the Truth of Accumulation has no combining appearance, the Truth of the Path has no non-dual appearance, and the Truth of Cessation has no ceasing appearance. Observing these Four Noble Truths, the Four Great Vows are initiated. Since the Truths are like emptiness, the vows are also like illusions. If it is said that there is a Dharma that surpasses Nirvana, etc., the fiftieth volume of the 'Mahaprajnaparamita Shastra' first quotes the sutra saying

。諸天子心念。應何等人聽須菩提所說。須菩提知諸天子心念語言。如幻人聽法無聽無聞無知無證。乃至云。佛亦如幻化涅槃法亦如幻化。論釋云。一切眾生中佛第一。一切法中涅槃第一。聞是二事如幻。驚疑謂。須菩提錯說為聽者誤。是故更問須菩提。須菩提言。以二法皆從妄法生故。法屬因緣無有定實。須菩提作是念。假令有法過勝涅槃。能令如幻何況涅槃。三別教。此教為迷中重者。雖談無作果不通因。故初發心但依無量。所詮森羅萬像之法。皆為迷於如來藏性而起。然此藏性雖不具九。而能隨緣變造諸法。性隨染緣則起世間無量苦集。性隨凈緣則起出世無量道滅。故妙玄明別教如來藏者。名為妙有。為一切法而作依持。從是妙有出生諸法等。但由苦集定能為障。故須別緣道滅對而翻之。先以生滅四諦伏于通惑。次以無生四諦斷于見愛。中以無量四諦破于塵沙。后以無作四諦斷于無明。此四四諦在於別教。皆名無量。故云緣界內外苦集因果無量四諦而起愿也。所以然者。蓋知一切迷解之本。皆是佛性。性無量故諦稱無量。前教不爾故不受名。圓教雖有無量之義。三皆即實故云無作。四圓教二。初示四誓二。初明誓相。法界者。即十法界也。圓融者。總論百界別語三千。既生佛依正互具互遍。故曰圓融。非違等者

【現代漢語翻譯】現代漢語譯本：諸位天子心中思忖：『什麼樣的人才能聽懂須菩提所說的法呢？』須菩提知道諸位天子的心念，便說：『如同幻化之人聽法，無聽、無聞、無知、無證。』乃至說：『佛也如幻化，涅槃之法也如幻化。』論釋中說：『一切眾生中，佛是第一；一切法中，涅槃是第一。』聽到這兩件事都如幻化，（聽者）驚疑，認為須菩提說錯了，或者聽的人理解錯了。所以（我）更要問須菩提。須菩提說：『因為這兩種法都從虛妄之法產生，法屬於因緣，沒有定實。』須菩提這樣想：『假如有法勝過涅槃，尚且能如幻化，何況涅槃呢？』三、別教。這種教法是為迷執深重的人設立的。雖然談論無作之果，但不貫通因地。所以初發心的人只能依靠無量法門。所詮釋的森羅萬象之法，都是因為迷於如來藏性而生起的。然而，這個如來藏性雖然不具備九界之法，卻能隨緣變造諸法。藏性隨染緣，就生起世間無量的苦和集；藏性隨凈緣，就生起出世間無量的道和滅。所以，《妙玄》闡明別教的如來藏，名為妙有，作為一切法的依持。從這個妙有出生諸法等等。但因為苦和集必定能成為障礙，所以需要用道和滅來對治和翻轉。先用生滅四諦來降伏通惑，再用無生四諦來斷除見愛，中間用無量四諦來破除塵沙惑，最後用無作四諦來斷除無明。這四種四諦在別教中，都稱為無量。所以說，緣于界內外苦集因果無量四諦而發願。之所以這樣，是因為知道一切迷惑和解脫的根本，都是佛性。佛性無量，所以四諦也稱為無量。前教不是這樣，所以不接受這個名稱。圓教雖然有無量的意義，但三諦都即是實相，所以稱為無作。四、圓教。二、初示四誓。二、初明誓相。法界（Dharmadhatu）就是十法界（Ten Dharma Realms）。圓融，總的來說是百界千如，具體來說是三千世間。既然眾生和佛，依報和正報，互相具足，互相遍及，所以叫做圓融。非違等，

【English Translation】 English version: The Devas (heavenly beings) thought in their hearts: 'What kind of person can understand what Subhuti (one of the principal disciples of the Buddha) is saying?' Subhuti, knowing the thoughts of the Devas, said: 'It is like an illusionary person listening to the Dharma (teachings), without listening, without hearing, without knowing, without witnessing.' Even saying: 'The Buddha (enlightened one) is also like an illusion, and the Dharma of Nirvana (state of enlightenment) is also like an illusion.' The commentary says: 'Among all sentient beings, the Buddha is the first; among all Dharmas, Nirvana is the first.' Hearing that these two things are like illusions, (the listener) is surprised and doubtful, thinking that Subhuti is speaking incorrectly, or that the listener is misunderstanding. Therefore, (I) must further ask Subhuti. Subhuti said: 'Because these two Dharmas both arise from false Dharmas, Dharma belongs to causes and conditions, and there is no fixed reality.' Subhuti thought: 'If there were a Dharma superior to Nirvana, it could still be like an illusion, let alone Nirvana?' Three, the Distinct Teaching (Separate Teaching). This teaching is established for those who are deeply deluded. Although it discusses the fruit of non-action, it does not connect to the causal ground. Therefore, those who initially aspire to enlightenment can only rely on limitless Dharma gates. The myriad phenomena that are explained all arise from being deluded about the Tathagatagarbha (Buddha-nature). However, this Tathagatagarbha, although it does not possess the nine realms, can transform all Dharmas according to conditions. When the nature follows defiled conditions, it gives rise to the immeasurable suffering and accumulation of the world; when the nature follows pure conditions, it gives rise to the immeasurable path and cessation of transcending the world. Therefore, the Profound Meaning clarifies that the Tathagatagarbha of the Distinct Teaching is called Wondrous Existence, serving as the support for all Dharmas. From this Wondrous Existence, all Dharmas are born, and so on. But because suffering and accumulation can definitely become obstacles, it is necessary to counteract and reverse them with the path and cessation. First, use the Four Noble Truths (suffering, accumulation, cessation, path) of arising and ceasing to subdue the common delusions; then, use the Four Noble Truths of non-arising to cut off the delusions of views and love; in the middle, use the Four Noble Truths of immeasurability to break through the delusions of dust and sand; and finally, use the Four Noble Truths of non-action to cut off ignorance. These four sets of Four Noble Truths in the Distinct Teaching are all called immeasurable. Therefore, it is said to make vows based on the immeasurable Four Noble Truths of suffering, accumulation, cessation, and path within and without the realms. The reason for this is that it is known that the root of all delusion and liberation is the Buddha-nature. Because the Buddha-nature is immeasurable, the Four Noble Truths are also called immeasurable. The previous teachings are not like this, so they do not accept this name. Although the Perfect Teaching has the meaning of immeasurability, the three truths are all identical to reality, so they are called non-action. Four, the Perfect Teaching (Complete Teaching). Two, first showing the four vows. Two, first clarifying the appearance of the vows. Dharmadhatu (法界) is the Ten Dharma Realms (十法界). Perfect interpenetration (圓融) refers to the mutual inclusion and pervasiveness of all realms and aspects of existence, both sentient beings and Buddhas, dependent and retributive. 'Non-violation', etc.

。以性奪修千法皆性何修不泯。破戒比丘不入地獄。清凈行者不入涅槃。豈唯地獄涅槃即性。抑亦破戒凈行非修。非違非順泯苦滅也。非暗非明泯集道也。無明暗故則違等者。上示全修即性是故俱非。今論全性起修。是故俱立。荊溪云。性無所移修常宛爾。既觀不違而違。故起悲願拔其二苦。既觀非順而順。故起慈愿與其二樂。由知法界圓融。故非違順亦由法界圓融。故有違順。有違順故起誓。非違順故無緣。二譬如下明無緣二。初喻。不得前意此喻莫銷。二今此下法。正以三慈分緣無緣。若依生法則緣有空。心若即中方絕緣念。以絕念故。乃能周遍法界任運與拔。大經十四梵行品初云。慈有三種。一緣眾生。二緣於法。三者無緣。眾生緣者。緣一切眾生如父母親想。法緣者。見一切法皆從緣生。無緣者。不住法相及眾生相。大論二十亦云。慈有三種。眾生緣者。謂緣十方無量怨親中人。法緣者謂緣無漏羅漢支佛諸佛聖人。破吾我相。但觀四緣空五眾法。無緣者。不住有無。唯諸佛有。此與涅槃文意大同。又大論第五明悲亦有眾生等三。故知將三慈悲以對三諦。義甚顯了。今從勝說但云無緣。若得無緣必具生法。二菩薩下明六即。皆由理具方有事用。今全理慈起修德五。而觀世音未臻究竟猶處分真。欲令眾生知理慈悲

【現代漢語翻譯】現代漢語譯本以性奪修，千法皆性，何修不泯？如果認為本性可以取代修行，那麼一切法都是本性，還有什麼修行不能泯滅的呢？破戒的比丘不會墮入地獄，清凈修行的僧人也不會進入涅槃。難道只有地獄和涅槃才是本性嗎？而且破戒和清凈修行也不是真正的修行。不違背也不順從，才能泯滅苦諦。非暗非明，才能泯滅集諦和道諦。沒有無明和黑暗，那麼違背等等，上面已經說明了全體修行就是本性，所以兩者都是不對的。現在討論全體本性生起修行，所以兩者都成立。荊溪大師說，『本性沒有改變，修行始終宛然。』既然觀察到不違背而違背，所以生起悲願來拔除眾生的兩種痛苦。既然觀察到不順從而順從，所以生起慈愿來給予眾生的兩種快樂。因為知道法界圓融，所以沒有違背和順從。也因為法界圓融，所以有違背和順從。有違背和順從，所以發誓愿。沒有違背和順從，所以是無緣大慈悲。後面的兩個譬喻說明無緣大慈悲。最初的比喻，如果不理解前面的意思，就不要輕易解釋這個比喻。第二個『今此下法』，正是用三種慈悲來區分有緣和無緣。如果依據生滅法，那麼有緣就是有空。心如果契合于中道，才能斷絕緣念。因為斷絕緣念，才能周遍法界，隨緣給予眾生安樂，拔除眾生痛苦。《大般涅槃經》第十四梵行品開頭說，慈悲有三種：一是緣眾生，二是緣於法，三是無緣。眾生緣慈，是緣一切眾生，如同父母親人一樣。法緣慈，是見一切法都是從因緣而生。無緣慈，是不住於法相和眾生相。《大智度論》第二十卷也說，慈悲有三種：眾生緣慈，是緣十方無量怨親中人。法緣慈，是緣無漏的阿羅漢、辟支佛、諸佛聖人，破除我相，但觀四緣空五眾法。無緣慈，是不住于有無，只有諸佛才有。這與《涅槃經》的文意非常相同。另外，《大智度論》第五卷說明悲也有眾生等三種。所以知道用三種慈悲來對應三諦，意義非常明顯。現在從殊勝的角度來說，只說無緣。如果得到無緣慈悲，必定具備生緣慈悲和法緣慈悲。二菩薩，下面說明六即（六個階段的即），都是由於理體上本具，才能有事相上的作用。現在全體理體的慈悲生起修德的五種作用，而觀世音菩薩還沒有達到究竟的境界，還處於分證的階段。想要讓眾生知道理體的慈悲。

【English Translation】 English version If one argues that inherent nature replaces cultivation, and all dharmas are inherently nature, then what cultivation cannot be extinguished? A precept-breaking Bhikshu (Buddhist monk) will not fall into hell, and a pure practitioner will not enter Nirvana (liberation). Is it only hell and Nirvana that are inherent nature? Moreover, breaking precepts and pure practice are not true cultivation. Neither opposing nor conforming is the extinction of suffering (Dukkha). Neither darkness nor light is the extinction of the accumulation (Samudaya) and the path (Marga). If there is no ignorance and darkness, then opposing and so on, the above has shown that the entire cultivation is inherent nature, so both are incorrect. Now discussing the entire inherent nature arising cultivation, so both are established. Master Jingxi said, 'Inherent nature does not change, cultivation is always as it is.' Since observing non-opposition as opposition, therefore arising compassionate vows to remove the two sufferings of sentient beings. Since observing non-conformity as conformity, therefore arising loving vows to give the two joys to sentient beings. Because knowing the Dharmadhatu (realm of reality) is perfectly integrated, therefore there is no opposition or conformity. Also because the Dharmadhatu is perfectly integrated, therefore there is opposition and conformity. With opposition and conformity, therefore making vows. Without opposition and conformity, therefore it is unconditional great compassion. The following two metaphors explain unconditional compassion. The first metaphor, if you do not understand the previous meaning, do not easily explain this metaphor. The second 'Now this below Dharma', is precisely using the three kinds of compassion to distinguish conditioned and unconditioned. If based on the law of arising and ceasing, then conditioned is having emptiness. If the mind is in accordance with the Middle Way, then it can cut off the thought of conditions. Because cutting off the thought of conditions, it can pervade the Dharmadhatu, giving sentient beings happiness and removing their suffering at will. The beginning of the fourteenth Brahma Conduct chapter of the Mahāparinirvāṇa Sūtra says that there are three kinds of compassion: first, compassion for sentient beings; second, compassion for the Dharma; and third, unconditioned compassion. Compassion for sentient beings is to regard all sentient beings as parents and relatives. Compassion for the Dharma is to see that all dharmas arise from conditions. Unconditioned compassion is not dwelling on the characteristics of dharmas and sentient beings. The twentieth volume of the Mahāprajñāpāramitāśāstra also says that there are three kinds of compassion: compassion for sentient beings, which is for countless enemies, relatives, and neutral people in the ten directions. Compassion for the Dharma is for the Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), Buddhas, and sages without outflows, breaking the ego-self, but observing the four conditions and the emptiness of the five aggregates. Unconditioned compassion is not dwelling on existence or non-existence, only Buddhas have it. This is very similar to the meaning of the Nirvana Sutra. In addition, the fifth volume of the Mahāprajñāpāramitāśāstra explains that sorrow also has three kinds, such as sentient beings. So knowing that using the three kinds of compassion to correspond to the three truths is very obvious. Now from a superior perspective, only say unconditioned. If one obtains unconditioned compassion, one must have compassion for sentient beings and compassion for the Dharma. The second Bodhisattva, below explains the six identities (six stages of identity), all because of the inherent nature in the principle, can there be the function in the phenomena. Now the compassion of the entire principle gives rise to the five functions of cultivation, and Avalokiteśvara (Bodhisattva of Compassion) has not yet reached the ultimate state, and is still in the stage of partial realization. Wanting to let sentient beings know the compassion of the principle.

修成五即。故興兩問以生二答。槌砧相扣器諸淳樸。三若前下結歸二。初結指經文。二故知下結歸題目可解。

觀音玄義記卷第一大正藏第 34 冊 No. 1727 觀音玄義記

觀音玄義記卷第二

宋四明沙門知禮述

三福慧三。初標示異名。福中之勝不過於定。舉勝攝劣。則五度備矣。二定名下依名釋義二。初明二法功能四。初定慧之功。靜愛觀策者。由寂靜故能愛攝諸行。由觀照故能策進諸行。愛而不策則生凝滯之心。策而不愛則成散越之慧。愛策具足方有趣果之功。二寂照下福智之德。寂照之智者。即權實二智也無幽不朗者。即無三惑之暗也。福德禪定必含諸度及大小諸禪。以福資智如油助燈也。三亦稱下目足之稱。清涼池即涅槃者。涅槃必須三德具足。極在妙覺。分通初住。四涅槃下莊嚴之名。二嚴屬修法身是性。性有闕具。故使二修有真緣之異。如下所辯。二釋此下約四教解釋二。初明四教。三藏菩薩雖云觀理。伏而未斷。且舉諸禪實兼余度。發真必在三十四心。若通菩薩體法巧慧理度助之。因即發真至佛方竟。別人雖信能造之心即是佛性。性不具九為惑所覆。故須別緣真中二理。破通別惑。是故名為緣修智慧。乃以俗諦諸禪三昧助顯法身。圓談性惡。了惑實相即為

【現代漢語翻譯】現代漢語譯本：修習成就五種功德，所以發起兩個問題來引出兩個答案。木槌和鐵砧相互敲擊，器具就變得純樸。第三，前面的總結歸於第二點。首先總結指向經文。第二，因此可知總結歸於題目是可以理解的。

《觀音玄義記》卷第一大正藏第34冊 No. 1727 《觀音玄義記》

《觀音玄義記》卷第二

宋朝四明沙門知禮述

三、福慧三（福報與智慧的三種含義）。首先標示不同的名稱。福報中最殊勝的莫過於禪定。舉出殊勝的，就涵蓋了其餘的。那麼五度（佈施、持戒、忍辱、精進、禪定）就都具備了。第二，在『定名』下，依據名稱解釋含義，分為兩點。首先說明兩種法的功能，分為四點。第一，禪定和智慧的功用。『靜』指愛護，『觀』指策勵。由於寂靜，所以能夠愛護和攝取各種修行。由於觀照，所以能夠策勵和前進各種修行。只愛護而不策勵，就會產生凝滯之心。只策勵而不愛護，就會形成散亂放逸的智慧。愛護和策勵都具備，才能有趨向果位的功用。第二，在『寂照』下，說明福德和智慧的功德。『寂照之智』，就是權智和實智兩種智慧，『無幽不朗』，就是沒有三惑（見思惑、塵沙惑、無明惑）的黑暗。福德禪定必然包含各種度（六度）以及大小各種禪定。用福報來資助智慧，就像用油來幫助燈火一樣。第三，在『亦稱』下，說明目和足的稱謂。『清涼池』就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），涅槃必須具備法身德、般若德、解脫德三種功德。極致在於妙覺（最高覺悟的境界），分通於初住（菩薩修行階位）。第四，在『涅槃』下，說明莊嚴的名稱。兩種莊嚴屬於修，法身是本性。本性有缺失，所以使得兩種修習有真和緣的不同，如下面所辨析的。第二，解釋『釋此』下，用四教（藏教、通教、別教、圓教）來解釋，分為兩點。首先說明四教。三藏菩薩雖然說觀理，但只是降伏而沒有斷除。姑且舉出各種禪定，實際上兼顧了其餘的度。發起真智必定在三十四心（菩薩修行階位）。如果通教菩薩體悟法性，巧妙的智慧和理度來輔助，從因地發起真智，直到成佛才結束。別教菩薩雖然相信能夠造作的心就是佛性（Buddha-nature，佛教術語，指眾生皆具的成佛的可能性），但佛性不具備九法界，被迷惑所覆蓋，所以需要特別憑藉真中的二理（真諦和俗諦），破除通教和別教的迷惑。因此稱為緣修智慧，於是用俗諦的各種禪定三昧（Samadhi，佛教術語，指精神高度集中和統一的狀態）來輔助顯現法身。圓教談論性惡，了達迷惑的實相就是……

【English Translation】 English version: Having cultivated and achieved the five merits, hence two questions are raised to elicit two answers. The mallet and anvil strike each other, and the instrument becomes pure and simple. Thirdly, the preceding conclusion returns to the second point. First, the conclusion points to the sutra text. Second, therefore it is known that the conclusion returning to the title is understandable.

Commentary on the Profound Meaning of Avalokiteśvara (Guanyin Xuanyi Ji) Volume 1 Tripitaka No. 1727, Volume 34, Commentary on the Profound Meaning of Avalokiteśvara

Commentary on the Profound Meaning of Avalokiteśvara Volume 2

Composed by Shramana Zhili of Siming in the Song Dynasty

Three aspects of blessings and wisdom. First, indicating different names. Among blessings, nothing is more supreme than Samadhi (Dhyana, meditative absorption). By mentioning the supreme, the rest are included. Then the five perfections (Pāramitās, giving, morality, patience, diligence, and meditation) are all complete. Second, under 'defining the name', explaining the meaning according to the name, in two points. First, explaining the functions of the two dharmas, in four points. First, the function of Samadhi and wisdom. 'Quiescence' refers to love, 'contemplation' refers to encouragement. Because of quiescence, one can love and gather all practices. Because of contemplation, one can encourage and advance all practices. Loving without encouraging will generate a stagnant mind. Encouraging without loving will form scattered and unrestrained wisdom. Having both love and encouragement is necessary to have the function of approaching the fruit. Second, under 'quiescence and illumination', explaining the merits of blessings and wisdom. 'The wisdom of quiescence and illumination' refers to the two wisdoms of provisional and real. 'Nothing is not illuminated' means there is no darkness of the three delusions (delusions of views and thoughts, delusions like dust and sand, and ignorance). Blessings and Samadhi necessarily include all perfections (six perfections) and all Samadhis, both great and small. Using blessings to support wisdom is like using oil to help the lamp. Third, under 'also called', explaining the names of eyes and feet. 'The cool pond' is Nirvana (the state of liberation from the cycle of birth and death), Nirvana must have the three virtues complete: Dharmakaya (Dharmakāya, the body of the Dharma), Prajna (Prajñā, wisdom), and liberation. The ultimate is in the Wonderful Enlightenment (highest state of enlightenment), partially accessible in the Initial Abiding (stage of Bodhisattva practice). Fourth, under 'Nirvana', explaining the name of adornment. The two adornments belong to cultivation, the Dharmakaya is the nature. The nature has deficiencies, so the two cultivations have differences in true and conditioned, as analyzed below. Second, explaining 'explaining this' below, using the four teachings (Tripitaka teaching, Common teaching, Distinct teaching, and Perfect teaching) to explain, in two points. First, explaining the four teachings. The Tripitaka Bodhisattvas, although they speak of contemplating the principle, only subdue but do not eradicate. Let's mention all kinds of Samadhi, actually encompassing the rest of the perfections. Generating true wisdom must be in the thirty-four minds (stages of Bodhisattva practice). If the Common teaching Bodhisattvas realize the nature of Dharma, skillful wisdom and the perfection of principle assist, generating true wisdom from the causal ground, ending only upon becoming a Buddha. Although the Distinct teaching Bodhisattvas believe that the mind capable of creating is the Buddha-nature (the potential for all beings to become Buddhas), the Buddha-nature does not possess the nine realms, being covered by delusion, so it is necessary to especially rely on the two principles in the true (truth of suffering and truth of the origin of suffering), breaking through the delusions of the Common and Distinct teachings. Therefore it is called conditioned cultivation of wisdom, thus using various Samadhis of the mundane truth to assist in manifesting the Dharmakaya. The Perfect teaching discusses the inherent evil, realizing that the true nature of delusion is...

能觀。名實相觀。定亦如是名實相定。復以實相名所顯身。即一而三名定慧身。即三而一同名實相。若昧性惡何預初心。二今圓下示圓六即如文。三觀音下結指經題二。初指經文。言智光照苦者。經無此文。而有其義。無量眾生遭苦稱名。菩薩即時觀其音聲皆得解脫觀是智照照即光也。觀音妙智即是眾生三道之體。眾生迷故顛倒乃生。觀音照之解脫斯在。頻引三經放光文者。若非色者。安得云放。若定是色那名智慧。故知色心其體不二。色性即智智性即色。豈惟光然。一切色然。普現色身義準可識。又豈獨果事實存因理。良由理具方有事用。二良以下結歸題目。四真應三。初標名示義。二身皆有集藏之義。真集一切。智慧藏於一心。應集一切神通藏於一色。色心不二通慧一如。唯色唯心斯之謂也。二若契下對揀是非二。初約法示三。初法實相之體即是法身。能契之智即自受用報。此二於今皆名真身。法報既冥則能稱機。起勝劣等應。二譬如下喻。攬鏡譬證真。即形譬起應。三此之下結。三千俱體為真。三千俱用為應。此之真應方不相離。無謀之說義顯今宗。諸家所談難逃作意。二若外下說人簡二。初簡小外。根本有漏禪境不明。縱少現通不能益物。此簡非應。尚未下簡非真也。若二乘等者。且舉二乘。必兼兩教及二菩

薩。準妙玄意。藏通二教皆是作意神通。以須灰滅無常住本不能起應。若別接通別惑未斷。亦不得應。縱令赴物皆名粗應若別初心亦不能應。初地初得三觀現前。證二十五王三昧。法身清凈無思無念。隨機即對。是不思議妙應也。二大乘下示圓人二。初明二身。得實相真者。正語圓住義該別地。與真不殊者。名質為真。聖人應像同機體質。已證眾生本覺之性。用機百界應百界機。體本不二安得少殊。二菩薩下示六即。三今經下結指經目二。初指經文。二良以下結題目。五藥珠三。初標名示教。柰女經者。具云佛說柰女祇域經。一卷。柰女即維耶離國梵志家柰樹所生。顏色端正宣聞遠國。因蓱沙王往娉。後生一男名曰祇域。生時手把針筒藥囊。至年八歲廣通醫術。遍行治病。后逢小兒擔樵。祇域視之。悉見此兒五臟腸胃。祇域心念。本草經說有藥王樹。從外照內見人腹臟。此兒樵中得無有藥王樹邪。即往問兒。賣樵幾錢。兒曰。十錢。便雇錢取樵。下樵置地闇冥不見腹中。祇域思惟。不知束中何所為是藥王。便解兩束一一取之。以著小兒腹上。無所照見。輒復更取。如是盡兩束樵。最後有一小枝。裁長尺餘。試取以照具見腹內。祇域大喜。知此小枝定是藥王。悉還兒樵。兒既得錢樵又如故。歡喜而去。祇域於國遍治病人

。皆以藥王照視。悉見病本。然後治之無不愈者。今取譬真身拔苦。如藥王之治病也。珠是如意之寶者。如華嚴中得摩尼珠十種瑩治。能雨眾寶。今取譬應身與樂。如摩尼之雨寶也。二廣歷下約教辯能二。初略指三。隨教淺深益物廣狹。以明治病得寶之相。二今約下廣明圓二。初釋二身二。初藥樹身二。初喻。根深喻真妙。四布喻應廣示理行果教。如根等次第。信行修四如聞獲益。法行修四如觸獲益。二菩薩下法。今品初段專明拔苦。即是大悲熏于真身。與治病義齊也。形聲利物且就通說。若據經文須在冥益。不以形聲合前聞觸。意亦在茲。二又如下珠王身二。初喻。如文。二菩薩下法。即以大慈熏于應身。普令得樂。與寶義同也。

問。大悲熏真其相如何。

答。真是妙智慧破妄惑。悲名愍傷能拔他苦。同是法身一清凈用耳。欲彰照理有利他益。故立拔苦之悲熏于破惑之智。即顯有悲之智。普除眾生妄惑之苦。例于大慈熏應與樂。同是法身一自在用。一用二能。故有能熏所熏之義。良由應身本是自行證得之法。以慈熏故。方遍益他。然則慈心非不熏真。悲心非不熏應。真身非不與樂。應身非不拔苦。欲令易解。是故經文寄兩問答。分別說也。二此亦下辯六即。博地已具治病雨寶二種之理。與佛不殊。名

【現代漢語翻譯】現代漢語譯本：都用藥王（Bhaisajya-raja，以藥物治療疾病的國王）來照看他們，完全瞭解疾病的根源，然後進行治療，沒有不痊癒的。現在用它來比喻真身（Dharmakaya，佛的法身）拔除痛苦，就像藥王治療疾病一樣。寶珠是如意之寶，就像《華嚴經》（Avatamsaka Sutra）中得到的摩尼珠（Mani-jewel，能涌出寶物的寶珠）經過十種瑩治，能夠降下各種寶物。現在用它來比喻應身（Nirmanakaya，佛的化身）給予快樂，就像摩尼珠降下寶物一樣。二、廣泛地經歷下文，通過教義辨別能力。首先簡略地指出三種情況，隨著教義的深淺和利益眾生的廣狹，來闡明治病得寶的表象。二、現在根據下文，廣泛地闡明圓滿的兩種身。首先解釋二身。首先是藥樹身，首先是比喻。根深比喻真妙，四布比喻應身廣泛地顯示理、行、果、教，就像根等次第一樣。信、行、修四者就像聽聞獲得利益，法、行、修四者就像接觸獲得利益。二、菩薩以下是法。這一品的第一段專門闡明拔除痛苦，就是大悲薰染于真身，與治療疾病的意義相同。形聲利益眾生且就通常的說法。如果根據經文，必須在冥益中。不以形聲結合前面的聞觸，意思也在這裡。二、又如下文是珠王身，首先是比喻，如文中所述。二、菩薩以下是法，就是用大慈薰染于應身，普遍地使眾生得到快樂，與寶物的意義相同。問：大悲薰染真身，它的相狀如何？答：真（Tathata，真如）是妙智慧破除虛妄迷惑，悲（Karuna，慈悲）名為愍傷能夠拔除他人痛苦。同是法身（Dharmakaya，佛的法身）的一種清凈作用罷了。想要彰顯照理有利他之益，所以立拔苦之悲薰染于破惑之智，就顯示有悲之智，普遍地去除眾生虛妄迷惑的痛苦。例如大慈薰染應身給予快樂，同是法身的一種自在作用，一種作用具有兩種能力，所以有能熏所熏的意義。實在是因為應身本來是自行證得的法，因為慈悲薰染的緣故，才能夠普遍地利益他人。然而慈心並非不薰染真身，悲心並非不薰染應身，真身並非不給予快樂，應身並非不拔除痛苦。想要容易理解，所以經文寄託于兩問答，分別解說。二、此亦下文辨別六即（Six Identities，六個即是），博地凡夫已經具備治病雨寶兩種道理，與佛沒有差別，名為理即（Identity in Principle，理上相同）。

【English Translation】 English version: They were all cared for by Bhaisajya-raja (Medicine King), who fully understood the root of their illnesses and then treated them, and none were left uncured. Now, this is used as a metaphor for the Dharmakaya (the body of the Dharma, the ultimate nature of reality) removing suffering, just as the Medicine King cures illnesses. The pearl is a wish-fulfilling treasure, like the Mani-jewel (a jewel that produces treasures) obtained in the Avatamsaka Sutra (Flower Garland Sutra), which, after ten kinds of polishing, can rain down various treasures. Now, this is used as a metaphor for the Nirmanakaya (the transformation body of the Buddha) giving joy, just as the Mani-jewel rains down treasures. Second, extensively experience the following text, distinguishing abilities through teachings. First, briefly point out three situations, using the depth of the teachings and the breadth of benefiting beings to clarify the appearance of curing illnesses and obtaining treasures. Second, now, based on the following text, extensively clarify the two complete bodies. First, explain the two bodies. First is the medicine tree body, first is the metaphor. Deep roots are a metaphor for true subtlety, and the four distributions are a metaphor for the response body widely displaying principle, practice, result, and teaching, just like the order of the roots, etc. Faith, practice, and cultivation are like hearing and gaining benefits, while Dharma, practice, and cultivation are like touching and gaining benefits. Second, below the Bodhisattva is the Dharma. The first section of this chapter specifically clarifies the removal of suffering, which is the great compassion permeating the true body, with the same meaning as curing illnesses. The form and sound benefit beings and follow the common saying. If based on the sutra text, it must be in hidden benefits. Not combining the previous hearing and touching with form and sound, the meaning is also here. Second, like the following text is the jewel king body, first is the metaphor, as described in the text. Second, below the Bodhisattva is the Dharma, which is using great compassion to permeate the response body, universally enabling beings to obtain joy, with the same meaning as treasure. Question: How does great compassion permeate the true body? Answer: Truth (Tathata) is subtle wisdom that can break through false delusions, and compassion (Karuna) is called pity and can remove the suffering of others. Both are merely a pure function of the Dharmakaya (the body of the Dharma). Wanting to highlight the benefit of illuminating principle and benefiting others, therefore establishing the compassion of removing suffering to permeate the wisdom of breaking through delusions, it shows the wisdom with compassion, universally removing the suffering of beings' false delusions. For example, great compassion permeates the response body to give joy, which is the same as a free function of the Dharmakaya, one function having two abilities, so there is the meaning of what can permeate and what is permeated. It is truly because the response body is originally the Dharma attained through self-cultivation, and because of the permeation of compassion, it can universally benefit others. However, compassion is not not permeating the true body, and compassion is not not permeating the response body, the true body is not not giving joy, and the response body is not not removing suffering. Wanting to make it easy to understand, therefore the sutra text entrusts it to two questions and answers, explaining them separately. Second, the following text distinguishes the Six Identities (Six Identities), ordinary people already possess the two principles of curing illnesses and raining treasures, and there is no difference from the Buddha, called Identity in Principle (Identity in Principle).

字已上隨淺隨深。能治能雨。三就前下結指經目二。初指經文。二故知下結題目。六冥顯三。初釋名。二大聖下辯相二。初明二益三。初示相。大聖常以真智冥熏。妙色顯被。無明隔故益而不知。二譬如下舉譬。兩曜喻二益。盲者喻無明。凡小全在下地分隔。眼膜既有厚薄之殊故。不見之相不可一揆。三故藥下引證。三草二木而皆不知一地一雨。下不測上亦通圓人。故引妙德不知妙音。言以不知故名為冥益者。此明二身於不知者。皆稱冥益。即彰真應于其知者。皆稱顯益。發智見理于真顯益。見身不識但荷冥利。真冥應顯可以意思。二此亦下明六即。理同極聖此則不論。名字即人所有智行兼他之益。彼七方便受而不知。況內外凡二益非薄。皆知即性故離我能。三若就下結指二。初指經文。前論真應各有冥顯。斯為盡理。今以人法別對二益。且隨文爾。二故知下結題目。七權實三。初釋名。暫用則權宜。非暫則究竟。二略言下辯相二。初泛明三種二初總示三種。即唯自唯他及自他共。以諸經論所談權實。其相不同。或言自行有權有實。或許化他有權有實。或經論說自行之法皆名為實。化他之法皆名為權。是故今家凡論權實。須明此三。若不然者。稟學之徒。則不盡知權實之相。于諸經論不免生疑。復應了知權實法相。或

約理事或約理教。教行縛脫因果體用。漸頓開合通別悉檀。皆通自他及自他共。今以中觀對於二觀為權實者。似用因果而辯三番。自修三觀為自行權實。若約化他但隨他意。四悉適時不可定判。若第三番自行三觀。有權有實。以順智故只稱為實。化他之法雖有權實。以順情故唯稱為權。二用此下遍歷諸教二。初略指四教。隨教淺深明理事等。約自約他及自他共。義皆不闕。二復就下明圓六即。六通三教即唯在圓。復就自行。明六權實從因至果。義便故也。二尋此下別用第三。前番問答有權實。七難二求在權。永離三毒是實。以由大士用於自行一心三觀。觀其音聲令皆解脫。故都判為實。后番問答。十界身說顯有權實。以是大士隨差別機示種種應。故睹判為權。此乃判于自行化他。以為權實無第三番。如何分經兩段而對權實。三前問下結歸二。初結指經文。前後皆云自行化他者。簡異單自行單化他權實。意云。前番是自他相對之實。后番是自他相對之權。二故知下結歸題目。八本述三。初名義。凈名玄義云。所言本跡者。本即所依之理。跡是能依之事。事理合明故稱本跡。譬如人依住處。則有行往軌跡也。住處是所依。能依之人有行往之跡。由處有跡尋跡得處。當知若高若下實得皆本。若高若下應現皆跡。二若通下解釋

【現代漢語翻譯】現代漢語譯本關於理事或約理教。教、行、縛、脫的因果、本體和作用。漸教、頓教、開顯、含藏、共通、特別的悉檀（意圖、目的）。都貫通自身、他人以及自身與他人共同的情況。現在用中觀來對比二觀，以此來區分權巧和真實，似乎是用因果來辨析三種情況。自身修習三種觀法是自行中的權巧和真實。如果涉及到教化他人，則完全順應他人的意願，四悉檀（四種施教方法）要根據時機而定，不能固定判斷。如果說第三種情況是自行三種觀法，其中有權巧也有真實，因為順應智慧的緣故，只稱為真實。教化他人的方法雖然有權巧和真實，但因為順應眾生根性的緣故，只稱為權巧。二、用此以下，遍歷各種教義。首先簡略地指出四教（藏、通、別、圓四教）。根據教義的深淺，闡明理事等等。關於自身、他人以及自身與他人共同的情況，意義都完整不缺。其次，在下面闡明圓教六即（理即、名字即、觀行即、相似即、分證即、究竟即）。六即貫通三教，但只存在於圓教中。再就自行而言，闡明六權實，從因到果，是爲了方便理解。二、尋此以下，特別使用第三種情況。前番的問答有權巧和真實，七難（七種詰難）和二求（兩種請求）屬於權巧，永遠脫離三毒（貪嗔癡）是真實。因為大士（菩薩）運用自行一心三觀，觀察其音聲使他們都得到解脫，所以都判斷為真實。后番的問答，用十界身（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）來說明，顯示有權巧和真實。因為大士隨著不同的根機示現種種應化，所以都判斷為權巧。這是判別自行和化他，以此來區分權巧和真實，沒有第三種情況，如何將經文分為兩段來對應權巧和真實呢？三、前問以下，總結歸納。首先總結經文，前後都說自行化他，是爲了區別于單純的自行或單純的化他的權巧和真實。意思是說，前番是自身與他人相對的真實，后番是自身與他人相對的權巧。二、故知以下，總結歸納題目。八本述三：首先是名義。《凈名玄義》說：『所說的本跡，本就是所依據的理，跡是能依據的事。事理結合才能明白，所以稱為本跡。譬如人依靠住所，就會有行走往來的軌跡。』住所是所依據的，能依據的人有行走往來的軌跡。由住所才有軌跡，循著軌跡才能找到住所。應當知道，無論是高還是低，真實得到的都是本；無論是高還是低，應化示現的都是跡。二、若通下解釋

【English Translation】 English version Concerning principle and phenomena, or the teaching of principle. The cause and effect, substance and function of teaching, practice, bondage, and liberation. The gradual and sudden teachings, the opening and closing, the common and distinct, and all the siddhantas (intentions, purposes). All these penetrate oneself, others, and the combination of oneself and others. Now, using the Madhyamaka (Middle Way) to contrast with the two contemplations, to distinguish between expedient and real, seems to use cause and effect to analyze three situations. One's own cultivation of the three contemplations is the expedient and real within self-practice. If it involves teaching others, then it completely accords with the intentions of others. The four siddhantas (four methods of teaching) should be determined according to the timing and cannot be fixed. If the third situation is one's own practice of the three contemplations, there is both expedient and real. Because it accords with wisdom, it is only called real. Although the methods of teaching others have both expedient and real, because they accord with the dispositions of sentient beings, they are only called expedient. 2. From here onwards, we examine all kinds of teachings. First, briefly point out the four teachings (the Tripitaka teaching, the Common teaching, the Distinct teaching, and the Perfect teaching). According to the depth of the teachings, clarify principle and phenomena, etc. Regarding oneself, others, and the combination of oneself and others, the meanings are all complete and not lacking. Secondly, below, explain the six identities of the Perfect Teaching (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization). The six identities penetrate the three teachings, but only exist in the Perfect Teaching. Furthermore, regarding self-practice, clarify the six expedient and real, from cause to effect, for the sake of easy understanding. 2. From here onwards, especially use the third situation. The previous questions and answers have expedient and real. The seven difficulties and two requests belong to expedient. Permanently escaping the three poisons (greed, anger, and ignorance) is real. Because the Bodhisattva uses the three contemplations of one mind in self-practice, observing their voices and causing them all to attain liberation, therefore they are all judged as real. The latter questions and answers, using the ten realms of existence (hell-beings, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) to explain, show that there are expedient and real. Because the Bodhisattva manifests various transformations according to different capacities, therefore they are all judged as expedient. This is distinguishing between self-practice and teaching others, using this to differentiate between expedient and real. There is no third situation, so how can the scripture be divided into two sections to correspond to expedient and real? 3. From the previous question onwards, summarize and conclude. First, summarize the scripture, both before and after saying self-practice and teaching others, in order to distinguish from the expedient and real of purely self-practice or purely teaching others. The meaning is that the previous section is the real relative to oneself and others, and the latter section is the expedient relative to oneself and others. 2. Therefore, from knowing onwards, summarize and conclude the topic. The eight originals describe three: First is the name and meaning. The Profound Meaning of the Vimalakirti Sutra says: 'What is meant by original and trace is that the original is the principle on which one relies, and the trace is the phenomena that relies on it. Principle and phenomena must be combined to be understood, therefore it is called original and trace. For example, a person relies on a dwelling place, and there will be traces of walking and coming and going.' The dwelling place is what is relied upon, and the person who relies on it has traces of walking and coming and going. Because there is a dwelling place, there are traces, and by following the traces, one can find the dwelling place. It should be known that whether high or low, what is truly attained is the original; whether high or low, what is manifested is the trace. 2. If the following explains

二。初通凡漸。世智高者諸有施作。但見軌跡莫知本意。二教賢聖至別似位。本所證得下位焉知。節節皆可通論本跡。二局圓聖二。初局分滿二。初略示。的論其本。須破無明證法身體。所垂之跡或九界身或現八相。二若一下簡判二。初簡一往。二今細下取細明二。初約義明二。初明本跡通高下。若知四句釋之方盡。一本下跡高。初住法身跡為八相。上位菩薩。八相元是妙覺威儀。故云跡高。二本高跡下。妙覺法身跡為下地及九界相。三俱高。妙覺法身跡為八相。四俱下。初住法身跡為九界。中四十位本跡高下。可以意知。二何以下明實得辯是非。二故壽下引文證。自意是本他意是跡。二就本下通六即。五位本跡理皆具足。三就前下結歸二。初指經文。前以實本益他。后以垂跡益他。二故知下結題目。九緣了三初標示名義三。初示名義。此之名義修性皆然。二了者下辯流類。類至極果。節節名異其體不殊。三大論下引論釋。緣了之相實同耘種。非此二力性田不豐。二通論下依教解釋二。初諸教皆具。藏通義立全乖性種。別教雖有初心別修。唯有圓教修性不二。雖云皆具須辯此殊。二今正下克就圓論二。初克辯二因二。初明二種因果。此中二因且在修類。二原此下討二種根本三。初總明性德。前之因果猶在修中。今窮其

【現代漢語翻譯】二。初通凡漸（逐漸理解）。世間聰明的人即使有所作為，也只能看到表面現象，無法理解其根本意圖。二乘（聲聞乘和緣覺乘）的賢聖，其境界差別很大，就像不同的階位一樣。下位的人怎麼能知道上位者所證悟的境界呢？每一階段都可以通盤討論其根本和示現的跡象。二局分為圓教和聖教兩種。初局分滿二（開始分判圓滿與否）。初略示（簡略地指示）。要徹底地討論其根本，必須破除無明，證得法身。所垂示的跡象，有時是九法界的身相，有時是示現八相成道（佛陀一生中的八個重要事件）。二若一下簡判二（如果...就簡單地判斷）。初簡一往（首先簡要地說明）。二今細下取細明二（現在詳細地分析）。初約義明二（從意義上說明）。初明本跡通高下（說明根本和跡象之間的高低關係）。如果知道四句的解釋，才能完全理解。一本下跡高（根本低而跡象高）。初住（初地菩薩）的法身，其跡像是八相成道。對於上位菩薩來說，八相成道原本就是妙覺（佛果）的威儀，所以說是跡高。二本高跡下（根本高而跡象低）。妙覺的法身，其跡像是下地菩薩以及九法界眾生的相貌。三俱高（根本和跡象都高）。妙覺的法身，其跡像是八相成道。四俱下（根本和跡象都低）。初住的法身，其跡像是九法界眾生的相貌。中間四十個位次的菩薩，其根本和跡象的高低，可以依此類推。二何以下明實得辯是非（為什麼下面要說明實際證得，辨別是非）。二故壽下引文證（所以下面引用經文來證明）。自己的想法是根本，他人的想法是跡象。二就本下通六即（從根本上貫通六即）。五位（五品弟子位）的根本和跡象，在理上都具備。三就前下結歸二（就前面的內容總結歸納）。初指經文（指出經文的內容）。前面以真實的根本利益他人，後面以垂示的跡象利益他人。二故知下結題目（所以知道下面總結題目）。九緣了三（九緣了三）。初標示名義三（首先標示名稱和意義）。初示名義（顯示名稱和意義）。這個名稱和意義，修和性都是如此。二了者下辯流類（通過『了』來辨別流類）。流類達到極果（最高的果位）。每個階段的名稱不同，但其本體沒有差別。三大論下引論釋（下面引用大論來解釋）。緣和了的相狀，實際上就像耕耘和播種一樣。沒有這兩種力量，性田就不會豐收。二通論下依教解釋二（總的來說，根據教義來解釋）。初諸教皆具（各種教義都具備）。藏教和通教的義理，完全違背了性種（本性）。別教雖然有初心別修，只有圓教修和性是不二的。雖然說都具備，但必須辨別其中的差別。二今正下克就圓論二（現在專門針對圓教來討論）。初克辯二因二（專門辨析兩種因）。初明二種因果（說明兩種因果）。這裡所說的兩種因，只是在修行的範疇內。二原此下討二種根本三（追溯這兩種根本）。初總明性德（總的說明性德）。前面的因果還在修行的範疇內，現在要窮盡其根本。

【English Translation】 II. Initial Understanding and Gradual Progress. Those with worldly wisdom, even when they act, only see the surface traces and do not understand the fundamental intention. The wise and holy ones of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have vastly different realms, like different ranks. How can those in lower positions know the realms attained by those in higher positions? Each stage can be discussed in terms of its root and manifested traces. The two categories are the Perfect Teaching and the Saintly Teaching. The first category divides into complete and incomplete. First, a brief indication. To thoroughly discuss the root, one must break through ignorance and realize the Dharmakāya (法身, Dharma body). The manifested traces may be the forms of the nine realms or the manifestation of the Eight Aspects of Enlightenment (八相成道, the eight major events in the life of the Buddha). Second, if... then a simple judgment. First, a brief overview. Second, now a detailed analysis. First, explaining in terms of meaning. First, clarifying the connection between root and traces, high and low. If one understands the four phrases, one can fully comprehend. 1. The root is low, and the traces are high. The Dharmakāya of the Initial Abiding (初住, the first stage of a Bodhisattva) manifests as the Eight Aspects of Enlightenment. For higher-level Bodhisattvas, the Eight Aspects of Enlightenment are originally the majestic demeanor of Wonderful Enlightenment (妙覺, perfect enlightenment), hence the traces are said to be high. 2. The root is high, and the traces are low. The Dharmakāya of Wonderful Enlightenment manifests as the forms of lower-level Bodhisattvas and beings in the nine realms. 3. Both are high. The Dharmakāya of Wonderful Enlightenment manifests as the Eight Aspects of Enlightenment. 4. Both are low. The Dharmakāya of the Initial Abiding manifests as the forms of beings in the nine realms. The high and low of the root and traces of Bodhisattvas in the forty intermediate stages can be inferred accordingly. 2. Why explain actual attainment and distinguish right from wrong below? 2. Therefore, the text below cites evidence. One's own idea is the root, and another's idea is the trace. 2. From the root, connect to the Six Identities (六即). The root and traces of the Five Positions (五品弟子位, the five stages of discipleship) are all inherently complete in principle. 3. Concluding from the previous content. First, pointing out the sutra text. The former benefits others with the true root, and the latter benefits others with the manifested traces. 2. Therefore, knowing the title below concludes. Nine Conditions and Understandings. First, marking and showing the name and meaning. First, showing the name and meaning. This name and meaning are the same for both cultivation and nature. Second, distinguishing the categories through 'understanding'. The categories reach the ultimate fruit. The names of each stage are different, but their essence is the same. Third, citing and explaining the treatises. The appearances of conditions and understandings are actually like plowing and sowing. Without these two forces, the field of nature will not be fertile. Second, generally discussing and explaining according to the teachings. First, all teachings possess. The principles of the Treasury Teaching (藏教) and the Common Teaching (通教) completely contradict the seed of nature (本性). Although the Separate Teaching (別教) has separate cultivation from the initial mind, only the Perfect Teaching (圓教) has non-duality between cultivation and nature. Although it is said that all possess, one must distinguish the differences within. Second, now specifically discussing the Perfect Teaching. First, specifically analyzing the two causes. First, clarifying the two types of cause and effect. The two causes mentioned here are only within the scope of cultivation. Second, tracing the two roots. First, generally clarifying the nature of virtue. The previous cause and effect are still within the scope of cultivation; now, we must exhaust their roots.

源性具緣了。凈名云。一切眾生本涅槃相不可覆滅。本菩提相不可復得。起信論明真如二德。謂如實空如實不空。當宗明三千即空三千即假。皆是性德緣了文也。二大經下別引文釋二。初證釋了因。不明三千徒消一切。非空假中莫辯自空。如實空性與一切染本不相應。一切染者。不出三惑。自非本性即空假中。豈能不應一切染邪。乃畢竟空爲了因性。亦用等者。全性起修方見本空。二又云下證釋緣因。經云眾生即菩提相及涅槃相。或謂理中獨具佛德。今文眾生有初地味禪及滅盡定豈非性具天法聲聞法邪。既具此二。余諸法界那不具邪。又具二定者。從二習果及報果說。豈不各具性相等邪。不以理具而消此文。如何欲散便是滅定。性德緣因於茲驗矣。三以此下依性立修。以此二種者。性種也。方便等者。智行也。毫末者。類種也。由斯性類。修成智行乃至二嚴。二此一下不論六即。此科正意但明理即非論五位。三前問下結指經題二。初指經文。明今二嚴必有其本。故從二種受名。二故知下結題目。十智斷三。初略標二通途下廣釋二。初不二而二明智斷二。初約通途明二德。言通途者。此解兼別。以有為無為對智斷故。若唯圓說。苦集尚無作智德豈有為。然名雖借別其意唯在圓。以修妙三觀得成圓斷功。因時立此能至果須

【現代漢語翻譯】現代漢語譯本源性具緣了。（《維摩詰經》說：『一切眾生本來的涅槃之相是不可磨滅的，本來的菩提之相是不可再獲得的。』）《起信論》闡明真如的兩種功德，即如實空和如實不空。本宗闡明三千即空、三千即假，這些都是性德緣了的文句啊。兩大經文下面分別引用經文來解釋二因。首先，證明解釋了因。不明白三千，就白白地消磨一切；不是空、假、中，就無法辨別自身的空性。如實空性與一切染污本來就不相應。一切染污，不出見思惑、塵沙惑、無明惑這三種迷惑。如果不是本性即空、假、中，怎麼能不相應一切染污邪見呢？因此，畢竟空是爲了因之性。『亦用等者』，完全從本性生起修持，才能見到本來的空性。其次，又在下面證明解釋緣因。經文說：『眾生即是菩提之相以及涅槃之相。』或者說，理體中獨自具有佛的功德。現在文中說眾生具有初地禪定的滋味以及滅盡定，難道不是本性具有天法、聲聞法嗎？既然具有這兩種，其餘諸法界怎麼能不具有呢？又說具有兩種禪定，是從二種習果以及報果來說的，難道不是各自具有性相等嗎？不因為理體上具有而消解這段經文。如果想要散亂，便是滅盡定。性德緣因在這裡得到了驗證。第三，從這裡開始，依據本性建立修持。『以此二種者』，指的是本性之種。『方便等者』，指的是智慧和行動。『毫末者』，指的是種類。由於這種本性之類，修成智慧和行動，乃至成就兩種莊嚴。第二，下面不討論六即。這一科的真正用意只是闡明理即，而不是討論五位。第三，前面提問，下面總結並指向經題的兩種含義。首先，指向經文。說明現在這兩種莊嚴必定有其根本，所以從兩種（性具、修德）接受名稱。其次，『故知下』總結題目。十智斷三。首先，簡略地標明兩種含義。『通途下』廣泛地解釋兩種含義。首先，從普遍的途徑闡明智斷兩種功德。『言通途者』，這種解釋兼顧了別義，因為用有為和無為來對應智和斷。如果只用圓融的說法，苦和集尚且沒有作為智德，哪裡會有有為呢？然而，名稱雖然借用了別義，但其意義只在于圓融。因為修持妙三觀才能成就圓滿的斷除煩惱的功德，在因地時建立這種能夠到達果地的需要。

【English Translation】 English version The source nature is fully endowed with conditions. Jingming (Vimalakirti Sutra) says: 'All sentient beings inherently possess the aspect of Nirvana, which cannot be extinguished; they inherently possess the aspect of Bodhi, which cannot be attained again.' The Awakening of Faith in the Mahayana elucidates the two virtues of Suchness: Suchness as Emptiness and Suchness as Non-Emptiness. Our school clarifies that the Three Thousand Realms are identical to Emptiness, and the Three Thousand Realms are identical to Provisional Existence. These are all statements about the nature-endowed conditions. Below the two great sutras, specific passages are cited to explain the two causes separately. First, it proves and explains the causal cause. Not understanding the Three Thousand Realms is to waste everything in vain; without Emptiness, Provisional Existence, and the Middle Way, one cannot discern one's own emptiness. Suchness as Emptiness is inherently incompatible with all defilements. All defilements do not go beyond the three illusions: illusions of views and thoughts, illusions like dust and sand, and fundamental ignorance. If it were not for the inherent nature being identical to Emptiness, Provisional Existence, and the Middle Way, how could it not respond to all defilements and wrong views? Therefore, ultimate emptiness is the nature of the causal cause. 'Also using, etc.' means that only by arising cultivation from the complete nature can one see the original emptiness. Secondly, it further proves and explains the conditional cause below. The sutra says: 'Sentient beings are identical to the aspect of Bodhi and the aspect of Nirvana.' Or it is said that the principle alone possesses the virtues of the Buddha. Now the text says that sentient beings have the taste of the first ground's samadhi and the cessation attainment. Are these not inherently endowed with the Dharma of the heavens and the Dharma of the Sravakas? Since they possess these two, how can the other Dharma realms not possess them? Furthermore, having the two samadhis is spoken of from the two habitual results and the retribution results. Do they not each possess the nature and characteristics equally? Do not dissolve this passage by saying that it is inherent in principle. If one desires to be scattered, it is the cessation attainment. The conditional cause of the nature-endowment is verified here. Thirdly, from here onwards, establish cultivation based on nature. 'These two kinds' refer to the seed of nature. 'Expedient means, etc.' refer to wisdom and action. 'A hair's breadth' refers to the category. Because of this kind of nature, cultivation becomes wisdom and action, and even achieves the two adornments. Secondly, the six identities are not discussed below. The true intention of this section is only to clarify the identity in principle, not to discuss the five stages. Thirdly, the question is asked earlier, and the two meanings of the sutra title are concluded and pointed out below. First, point to the sutra text. It explains that these two adornments must have their origin, so they receive their names from the two kinds (inherent nature, cultivated virtue). Secondly, 'Therefore, knowing below' concludes the title. Ten Wisdoms and Severances Three. First, briefly mark the two meanings. 'General path below' extensively explains the two meanings. First, explain the two virtues of wisdom and severance from the general path. 'Speaking of the general path' means that this explanation takes into account the specific meaning, because it uses conditioned and unconditioned to correspond to wisdom and severance. If only the perfect teaching is used, suffering and accumulation do not even have the function of wisdom, so how can there be conditioned existence? However, although the name borrows the specific meaning, its meaning lies only in the perfect teaching. Because cultivating the wonderful three contemplations can achieve the perfect merit of severing afflictions, establishing this ability to reach the result at the time of the cause is necessary.

休息。故將無作行暫立有為名。斷德稱無為別從道后立。此猶教道設。是故曰通途。此文自二。初智德二。初列異名。圓凈等者。智極故圓惑盡故凈。不生不滅名為涅槃。二言有下釋有為。智雖無作有斷證功。故借別教立有為稱。因雖無常等者。涅槃經中。因外道輩執因是常成無常果。佛用別教以無常因感常住果。而對破之。故因無常猶在別教。將因等者。由惑未斷故起智照。一分惑滅一分智忘。故智無常。既有照用故名有為。果既惑盡稱理常住。更無為作。將因名果故令智滿受有為名。二斷即下斷德二。初列異名。解脫者。不繫名解。自在為脫。在染不染名之解脫。方便等者。機生則生。是生不生。機滅則滅。是滅不滅。權示生滅不被染礙。故此涅槃名方便凈。二言無下釋斷義二。初簡小。不知三種世間常住。謂煩惱滅便無身心。安能自在名無體斷。但于虛妄見思解脫。未得三千三諦自在。二大乘下明大二。初正示。妙覺三脫名有體斷。所言斷者。任運斷也。已有智德了三惑空。故處九道惡自相離。眾生之心如塗膠手捉物皆粘。諸佛之心如凈洗手捉物不粘。已有智水洗其膠故。致令凈用自然不著。此智斷德說有次第。用無前後。以三千法究竟即空。名今智德。三千之法究竟即假。為今斷德。三千之法究竟即中。是法

身德。道前道后悉是一心。通教尚是雙流。圓果豈當分隔。二故凈下引證。證有體斷。見受業報全體即是性惡法門。如富豪人七寶家業。凡夫生盲轉動掛礙。為寶所傷。二乘熱病見是鬼虎避走遠去。圓人之眼不盲不病。明見是寶自在用與。非觸不被損傷恐怖。而能以此自給惠他。於此證理名為自給。以此利物即是惠他。今之斷德正在惠他。此等皆由體達修惡即是性惡。今明究竟體達位也。二寂而下約寂照簡非德。常住寂照妙色妙心。方名智斷莊嚴之相。小乘灰斷身智俱忘。將何永度眾生。將何常照寂理。二如此下二而不二明三德二。初約即三明理極二。初明二三不殊。而寂而照即是智斷。非寂非照即是法身。二德既窮法身乃極。亦名究竟三種佛性。二法身下明因果無別二。初別示三法因果二。初法身隱顯。法身一德體非因果。而有隱顯者。斯由緣了逆順故也。緣了逆性而成惑業。故使正因非隱而隱。名如來藏。緣了順性而成智斷。故使正因非顯而顯。名為法身。雖有隱顯體無增減。故大經云非因非果。二又云下二德修性。是因非果複名佛性。佛是果稱。豈非果法而為因種。是果非因複名佛性。性是因稱。豈非因法而為果德。不以修性緣了銷之。此文安解。二佛性下總示三法因果二。初約義示。前雖因果互是互非。而皆

【現代漢語翻譯】現代漢語譯本身德（指佛陀的功德）。道前道后都是一心（指佛性）。通教（三乘菩提共通的教法）尚且是雙流（指權教二乘），圓果（圓滿的佛果）怎麼能被分隔呢？二故凈下（指《涅槃經》）引用證據，證明有體斷（體解斷惑）。見受業報全體就是性惡法門（一切眾生本具的惡性）。如同富豪人家中的七寶家業，凡夫生來就眼盲，轉動都會被掛礙，被寶物所傷害。二乘人如同得了熱病，見到寶物如同鬼虎，避之唯恐不及。圓教之人眼睛不盲也不生病，清楚地看到是寶物，自在地使用它，不會因為接觸而受到損傷或感到恐懼，並且能夠用它來供養自己和幫助他人。於此證明的道理，名為自給（自利），用此道理利益眾生，就是惠他（利他）。現在的斷德（斷除煩惱的功德）正在於惠他。這些都因為徹底通達修惡就是性惡。現在說明究竟體達的位次。二寂而下（指《涅槃經》）用寂照（寂靜和照了）來簡別不是真正的功德。常住寂照的妙色妙心，才稱為智斷莊嚴之相。小乘灰身泯智，身智都忘卻了，用什麼來永遠度化眾生？用什麼來常常照了寂滅的真理？二如此下（指《涅槃經》）用不二來說明三德（法身德、般若德、解脫德）的不二。首先從即三（即一而三）來說明理極（道理的極致）的不二。首先說明二三不差別。而寂而照就是智斷，非寂非照就是法身。智德和斷德窮盡了，法身就達到了極致。也稱為究竟三種佛性。二法身下（指《涅槃經》）說明因果沒有差別。首先分別顯示三法（法身、般若、解脫）的因果。首先是法身的隱顯。法身一德，本體上沒有因果，而有隱顯，這是由於緣了（緣因和了因）的逆順所導致的。緣了逆性就形成惑業，所以使正因（佛性）非隱而隱，名為如來藏。緣了順性就形成智斷，所以使正因非顯而顯，名為法身。雖然有隱顯，本體上沒有增減，所以《大般涅槃經》說非因非果。二又云下（指《涅槃經》）二德（般若德和解脫德）修性，是因不是果，又名佛性。佛是果的稱呼，難道不是果法而作為因種嗎？是果不是因，又名佛性。性是因的稱呼，難道不是因法而作為果德嗎？不用修性緣了來消除它，這段經文怎麼解釋？二佛性下（指《涅槃經》）總的顯示三法的因果。首先從義理上顯示。前面雖然因果互相是又互相不是，但都

【English Translation】 English version Shēn Dé (Virtue of the Body, referring to the merits of the Buddha). Before and after the Path, it is all one mind (referring to Buddha-nature). The Tong teaching (the common teachings of the Three Vehicles) is still a dual stream (referring to the provisional teachings of the Two Vehicles), how can the perfect fruit (the perfect Buddhahood) be separated? The 'Er Gù Jìng Xià' (referring to the Nirvana Sutra) cites evidence to prove that there is 'tǐ duàn' (understanding and severing delusions). Seeing and receiving karmic retribution in its entirety is the 'xìng è fǎ mén' (the Dharma gate of inherent evil, the inherent evil nature of all sentient beings). It is like the seven-jeweled family property of a wealthy person; ordinary people are born blind, and any movement is hindered, and they are harmed by the treasures. People of the Two Vehicles are like those with a fever, seeing the treasures as ghosts and tigers, avoiding them and running far away. The eyes of a person of the Perfect Teaching are neither blind nor sick, clearly seeing them as treasures, freely using them, not being harmed or frightened by contact, and being able to use them to support themselves and benefit others. The principle proven here is called 'zì gěi' (self-sufficiency, self-benefit), and using this principle to benefit sentient beings is 'huì tā' (benefiting others). The current 'duàn dé' (virtue of severing, the merit of severing afflictions) lies in benefiting others. These are all because of thoroughly understanding that cultivating evil is inherent evil. Now explaining the stage of ultimate thorough understanding. The 'Èr Jì Ér Xià' (referring to the Nirvana Sutra) uses stillness and illumination to distinguish what is not true merit. The eternally abiding stillness and illumination, the wonderful form and wonderful mind, are called the aspect of wisdom and severance adorned. The Small Vehicle extinguishes the body and annihilates wisdom, forgetting both body and wisdom. What will they use to eternally liberate sentient beings? What will they use to constantly illuminate the principle of stillness? The 'Èr Rúcǐ Xià' (referring to the Nirvana Sutra) uses non-duality to explain the non-duality of the Three Virtues (Dharma-body Virtue, Prajna Virtue, Liberation Virtue). First, from 'jí sān' (being one and three) to explain the non-duality of 'lǐ jí' (the ultimate principle). First, explain that the two and three are not different. Stillness and illumination are wisdom and severance, non-stillness and non-illumination is the Dharma-body. When the virtues of wisdom and severance are exhausted, the Dharma-body reaches its ultimate. It is also called the ultimate Three Buddha-natures. The 'Èr Fǎshēn Xià' (referring to the Nirvana Sutra) explains that there is no difference between cause and effect. First, separately show the cause and effect of the Three Dharmas (Dharma-body, Prajna, Liberation). First is the concealment and manifestation of the Dharma-body. The Dharma-body, as one virtue, has no cause and effect in its essence, but has concealment and manifestation, which is due to the reverse and順(順:shùn, compliance) of 'yuán liǎo' (causal conditions and understanding). Causal conditions and understanding in reverse form afflictions and karma, so that the right cause (Buddha-nature) is concealed when it is not concealed, called the Tathagata-garbha. Causal conditions and understanding in compliance form wisdom and severance, so that the right cause is manifested when it is not manifested, called the Dharma-body. Although there is concealment and manifestation, there is no increase or decrease in essence, so the Mahaparinirvana Sutra says it is neither cause nor effect. The 'Èr Yòu Yún Xià' (referring to the Nirvana Sutra) explains that the two virtues (Prajna Virtue and Liberation Virtue) cultivate nature, are cause and not effect, and are also called Buddha-nature. Buddha is a term for the fruit, is it not the fruit Dharma that is used as the seed of the cause? Being the fruit and not the cause is also called Buddha-nature. Nature is a term for the cause, is it not the cause Dharma that is used as the virtue of the fruit? Without using cultivation and nature to eliminate it, how is this passage of scripture explained? The 'Èr Fóxìng Xià' (referring to the Nirvana Sutra) generally shows the cause and effect of the Three Dharmas. First, show it from the perspective of meaning. Although cause and effect are mutually yes and mutually no, but all

稱佛性。驗知緣了通因通果。又言。佛性非因非果。良以正因不即我陰。故曰非因。緣了不離我陰。故曰是因。不即故一點在上。不離故二點在下。是故性三不縱不橫又正因不即智斷。故曰非果。緣了不離智斷故曰是果。不即故一點在上。不離故二點在下。是故果三不縱不橫。故知妙三貫通因果。方得名修性不二。二故普下引文證不達妙三始終該亙。普賢觀文如何可解。二智德下復就二符經文。若匪智德常照。何能即稱即脫。若非斷德遍調。安得身說普應三前問下結歸二。初指經文。二故知下結題目。三問此下貼文為證二。初約無文立難。攬乎別文立其總目。釋題十義名出余經。今經全無此文。何名攬別為總邪。二答大下約有義答通三。初明衍義眾經共用二。初約法義明。大乘諸部皆談中道。故使義門可以共用。二若不下以人師驗。諸師說釋諸大乘經顯理則須論佛性。指惑則莫非五住。豈以當經無文為責。二此品下以二問答貼義無虧。十種別名文雖不列。以二問答總貼十義。明如目擊。故曰宛然。三今已下別點句句。證十義二。初結前有義開後有文。前云在文無十名者。但無次第明示十名。若於品中散取諸句。則有文有義也。二如文下約句對義。自在之業即法身者。真應二身亦稱色法。應則現色真則冥法。名從所契故

【現代漢語翻譯】現代漢語譯本稱之為佛性（Buddha-nature）。驗證可知緣因（conditional cause）、了因（liberating cause）貫通因（cause）和果（effect）。又說，佛性非因非果。因為正因（direct cause）不即是我陰（five skandhas），所以說『非因』。緣因和了因不離我陰，所以說是『因』。不即，所以一點在上；不離，所以兩點在下。因此，性三（three aspects of nature）不縱不橫。又，正因不即智（wisdom）和斷（cessation），所以說『非果』。緣因和了因不離智和斷，所以說是『果』。不即，所以一點在上；不離，所以兩點在下。因此，果三（three aspects of effect）不縱不橫。所以知道妙三（wonderful three）貫通因果，才能稱為修性不二（non-duality of cultivation and nature）。因為這個緣故，普賢（Samantabhadra）在下文引用經文，證明那些不理解妙三始終貫通的人。普賢觀（Samantabhadra Contemplation）的經文如何解釋呢？『二智德下』，再次就二（two）來符合經文。如果不是智德（wisdom virtue）常照（constant illumination），怎麼能立即稱念，立即解脫呢？如果不是斷德（cessation virtue）遍調（universal adjustment），怎麼能以身說法，普遍應化呢？『三前問下』，總結歸於二（two）。首先指出經文。『二故知下』，總結題目。『三問此下』，貼合經文作為證明。首先，根據沒有經文來提出疑問。總攬其他經文來確立總綱。解釋題目十義（ten meanings）的名目出自其他經典。這部經完全沒有這些經文，怎麼能總攬其他經文作為總綱呢？『二答大下』，根據有義理來回答，貫通三（three）。首先，闡明義理，眾經共同使用。大乘（Mahayana）的各個經典都談論中道（Middle Way），所以使得義理可以共同使用。『二若不下』，用人師來驗證。諸位法師解釋大乘經典，闡明道理就必須論述佛性，指出迷惑就莫不是五住地（five abodes of defilement）。難道能因為這部經沒有這些經文就加以責難嗎？『二此品下』，用二問答來貼合義理，沒有缺失。十種別名（ten distinct names），經文雖然沒有列出，用二問答總括貼合十義，明明白白，所以說『宛然』（clearly）。『三今已下』，分別點明每一句，證明十義。首先，總結前面有義理，開啟後面有經文。前面說在經文里沒有十個名目，只是沒有次第分明地揭示十個名目。如果在品中分散地選取各個句子，那麼就有經文也有義理了。『二如文下』，根據句子對應義理。自在之業（activity of self-mastery）就是法身（Dharmakaya），真身（Truth body）和應身（Manifestation body）也稱為色法（form）。應身顯現色相，真身冥合於法性。名稱是從所契合的方面而來的。

【English Translation】 English version It is called Buddha-nature. Verification reveals that the conditional cause (hetu-pratyaya), the liberating cause (adhipati-pratyaya) penetrate both cause (hetu) and effect (phala). Furthermore, it is said that Buddha-nature is neither cause nor effect. Because the direct cause (karana-hetu) is not identical to my five skandhas (pañca-skandha), it is said to be 'not a cause.' The conditional and liberating causes are inseparable from my five skandhas, so it is said to be 'a cause.' Not identical, therefore one dot is above; inseparable, therefore two dots are below. Therefore, the three aspects of nature (svabhava-traya) are neither vertical nor horizontal. Moreover, the direct cause is not identical to wisdom (jnana) and cessation (nirodha), so it is said to be 'not an effect.' The conditional and liberating causes are inseparable from wisdom and cessation, so it is said to be 'an effect.' Not identical, therefore one dot is above; inseparable, therefore two dots are below. Therefore, the three aspects of effect (phala-traya) are neither vertical nor horizontal. Therefore, it is known that the wonderful three (adbhuta-traya) penetrate cause and effect, only then can it be called the non-duality of cultivation and nature (prakrti-sadhana-advaya). For this reason, Samantabhadra (Universal Worthy) quotes the scripture below, proving those who do not understand the thorough penetration of the wonderful three from beginning to end. How can the scripture of the Samantabhadra Contemplation (Samantabhadra-dhyana-sutra) be explained? 'Below 'Two Wisdom Virtues',' again uses the two (dve) to accord with the scripture. If it were not for the constant illumination (nitya-aloka) of wisdom virtue (jnana-guna), how could one immediately recite and immediately be liberated? If it were not for the universal adjustment (sarva-samanvaya) of cessation virtue (nirodha-guna), how could one teach the Dharma with the body and universally respond? 'Below 'Three Previous Questions',' concludes by returning to the two (dve). First, point out the scripture. 'Below 'Two Therefore Know',' concludes the title. 'Below 'Three Questions This',' closely follows the scripture as proof. First, based on the absence of scripture, raise a question. Comprehensively gather other scriptures to establish the general outline. The names of the ten meanings (dasa-artha) of explaining the title come from other scriptures. This scripture completely lacks these scriptures, how can one comprehensively gather other scriptures as the general outline? 'Below 'Two Answers Great',' answers based on the presence of meaning, penetrating the three (trini). First, elucidate the meaning, commonly used by all scriptures. The various scriptures of Mahayana (Great Vehicle) all discuss the Middle Way (madhyama-pratipada), so that the meaning can be commonly used. 'Below 'Two If Not',' uses a teacher to verify. The various Dharma masters explain the Mahayana scriptures, elucidating the principle must discuss Buddha-nature, pointing out delusion is none other than the five abodes of defilement (panca-vasa). Can one criticize because this scripture lacks these scriptures? 'Below 'Two This Chapter',' uses two questions and answers to closely follow the meaning, without deficiency. The ten distinct names (dasa-nama), although the scripture does not list them, uses two questions and answers to comprehensively follow the ten meanings, clearly and plainly, so it is said to be 'clearly' (spasta). 'Below 'Three Now',' separately points out each sentence, proving the ten meanings. First, concludes that the previous has meaning, opening up that the latter has scripture. Previously it was said that there are no ten names in the scripture, but there is no orderly and clear revelation of the ten names. If one dispersedly selects the various sentences in the chapter, then there is both scripture and meaning. 'Below 'Two As Scripture',' according to the sentences corresponding to the meaning. The activity of self-mastery (svatantra-karma) is the Dharmakaya (Dharma body), the Truth body (Satya-kaya) and the Manifestation body (Nirmana-kaya) are also called form (rupa). The Manifestation body manifests form, the Truth body merges with Dharma-nature. The name comes from the aspect that is in accordance with it.

曰法身。理具一切一一融通。最自在也。業是德業即智德也。真身契法名自在業巍巍是重明高累之貌。高明如是即滿足也。此等理智相合。皆真身名義也。若運三業無顯應者其福不失。須知密有與拔之功。即冥益也常舍行者。畢竟空智無所受著。故屬智德。又以即觀音聲屬智。皆得解脫為斷此彰二德同時而用。應知句句證義不獨示其十義有文。亦顯十重二二互具。四料簡二。初別料簡十。初簡人法二。初問。彼經具明十法王子。觀世音法王子外。自有普門法王子。既以普門而名於人。今釋普門那定屬法。二答二。初立句二。初泛立四句。句雖有四義實唯二。不出相非及相即故。如此二義皆通大小。今意在大。而論小乘即離句者。欲示名言須將理定。所辯人法。若其不以二諦中道。甄其權實但言即離。何能的顯今之相即。二若約下以部對句二。初明諸部人法即離四。初華嚴。彼經別教。緣實相法。修次第行。未能即以實相之法。為觀行人。是故人法互不相即。圓觀不次。即以實相為觀行人。是故人法更互相即。別則證道方即。圓則始終不二。二三藏。此教有門。人如兔角故無。陰有生滅故實。此唯非句。空門兩向。攬實為假假實不同。名互非句。既不相離複名互即。此教兩門雖談即離。人之與法俱非中道。三方等。四教

【現代漢語翻譯】現代漢語譯本：稱為法身（Dharmakāya）。它在理上具備一切，一切融會貫通，最為自在。業是指德業，也就是智德。真身與法契合，名為自在業，巍巍是重重光明高高累積的樣子。光明高尚如此，就是滿足。這些理智相互結合，都是真身的名稱和意義。如果運用身口意三業而沒有明顯的感應，其福德也不會喪失。須知冥冥之中有加持和拔除的功用，這就是冥益。常常佈施行善的人，畢竟證悟空性智慧，沒有執著，所以屬於智德。又因為即時觀聽音聲屬於智慧，都能得到解脫，爲了斷除這些，彰顯智德和斷德同時運用。應當知道句句都是證悟的意義，不只是說明十種意義有文字，也顯示十重意義兩兩相互具備。四種料簡中的兩種。首先是分別料簡十種，首先是簡別（區分）人法兩種。首先提問：那部經明明說明十法王子，觀世音（Avalokiteśvara）法王子之外，還有普門（Samantamukha）法王子。既然用普門來稱呼人，現在解釋普門，怎麼能確定它屬於法？回答分為兩部分。首先確立句子，確立四句。句子雖然有四種意義，實際上只有兩種，不出相非和相即。這兩種意義都通大小乘。現在的意思在於大乘。而論述小乘的即離句，是想說明名言必須用理來確定。所辨別的人法，如果不用二諦（Satya-dvaya）中道來甄別它的權巧和真實，只是說即離，怎麼能明確地顯示現在的相即？如果以下面的部來對應句子，分為四種。首先是華嚴（Avataṃsaka）。那部經是別教，緣于實相法，修習次第行，不能立即以實相之法作為觀行之人。因此人法互相不相即。圓觀不分次第，立即以實相作為觀行之人。因此人法互相即。別教是證道后才相即，圓教則是始終不二。三藏（Tripiṭaka）。這個教有門，人如兔角所以沒有。陰有生滅所以是實。這隻有非句。空門兩向，攬實為假，假實不同，名為互非句。既然不相離又名為互即。這個教的兩門雖然談論即離，人和法都不是中道。方等（Vaipulya）。四教

【English Translation】 English version: It is called Dharmakāya (法身, Body of the Dharma). In principle, it possesses everything, and everything is interconnected, being the most free and at ease. Karma refers to virtuous deeds, which is wisdom and virtue. The true body aligns with the Dharma, named the Karma of Freedom, with 'wei wei' (巍巍) describing the appearance of accumulated layers of bright light. Being so lofty and bright signifies fulfillment. These combinations of principle and wisdom are all names and meanings of the true body. If one practices the three karmas (身口意, body, speech, and mind) without obvious response, the blessings will not be lost. One should know that there is a hidden function of blessing and removal, which is unseen benefit. Those who constantly practice giving ultimately realize the wisdom of emptiness, without attachment, thus belonging to the virtue of wisdom. Furthermore, because immediately observing sounds belongs to wisdom, all can attain liberation. To eliminate these, it is shown that wisdom and severance are used simultaneously. It should be known that each sentence is the meaning of enlightenment, not only illustrating the ten meanings with text, but also showing that the ten layers of meaning mutually possess each other. Two of the four types of analysis. First, separately analyze the ten, starting with distinguishing between person and Dharma. First, the question: That sutra clearly explains the ten Dharma Princes. Besides Avalokiteśvara (觀世音, the Bodhisattva of Compassion) Dharma Prince, there is also Samantamukha (普門, Universal Gate) Dharma Prince. Since Samantamukha is used to refer to a person, how can we now explain Samantamukha as definitely belonging to the Dharma? The answer is in two parts. First, establish the sentences, establishing four sentences. Although the sentences have four meanings, in reality there are only two, not going beyond mutual negation and mutual identity. These two meanings are applicable to both Mahayana and Hinayana. The current intention is in Mahayana. And discussing the 'immediate separation' sentence of Hinayana is to illustrate that names and words must be determined by principle. The person and Dharma being distinguished, if one does not use the Two Truths (二諦, Satya-dvaya) and the Middle Way to discern its skillful means and reality, but only speaks of 'immediate separation,' how can one clearly show the current mutual identity? If we match the following sections to the sentences, there are four types. First, the Avataṃsaka (華嚴). That sutra is a separate teaching, based on the Dharma of Reality, practicing gradual stages. It cannot immediately use the Dharma of Reality as the person of contemplation. Therefore, person and Dharma do not mutually identify. The perfect contemplation does not distinguish stages, immediately using Reality as the person of contemplation. Therefore, person and Dharma mutually identify. The separate teaching only identifies after enlightenment, while the perfect teaching is non-dual from beginning to end. The Tripiṭaka (三藏). This teaching has a gate, the person is like a rabbit's horn, so it does not exist. The skandhas have arising and ceasing, so they are real. This only has the negative sentence. The gate of emptiness has two directions, grasping reality as false, false and real are different, named the mutually negative sentence. Since they are not separate, they are also named the mutually identical sentence. Although the two gates of this teaching discuss immediate separation, neither the person nor the Dharma is the Middle Way. Vaipulya (方等). Four teachings.

並談。藏通唯二諦。別圓同華嚴。四般若下例余。般若蕩相鈍謂但空。同前二諦。利分二種同前別圓涅槃四教雖俱知常。初心用觀不無差別。藏通且須順於二諦。別初心人未即圓法。二今方下明難屬方等即句。二今明下通難三。初正約即句通難。今品前問答觀音屬人。能觀所觀豈非法邪。若后問答既以普門為所證法此法豈無能證人邪。方等既以普門目人。能目普門豈可非法。論其大意。觀音普門皆中道法。隨悉檀益將何目人。唯圓始終即攬實相。而為假人。二例如下傍取人物例顯二。初以人顯。二譬如下舉物喻。三今普下以人法互具結示三。初明法具人。二若並下明人具法。三如身下以身為例。皆可見矣。二簡慈悲二。初簡慈悲名相三。初明與拔同異二。初與拔相兼問。苦除即樂。如夕盡即曉。樂至苦除。如燈來闇滅。趣舉一種即有二能。何以慈悲而分兩法。二答通下與拔不俱答。一能兼二。此就通論對境發心。實須別說。故舉二喻以彰別相。二明喜舍闕具二。初問。二答二。初不二是舍。四無量心。舍無別體。奢摩他觀體既是定。定能與樂毗婆舍那觀體既是慧。慧能拔苦。二觀不二即憂畢叉。亦名平等舍。故不二而二則立慈悲。二而不二即是于舍。今既明於不二慈悲。則已含舍故不別立。二喜者下苦在闕喜二。初約

【現代漢語翻譯】並談。藏教、通教唯有二諦（二諦：俗諦和真諦）。別教、圓教等同於華嚴宗。四般若（四般若：實相般若、境界般若、文字般若、方便般若）以下可以此類推。般若盪滌諸相，對於根器遲鈍的人來說，意味著只是空。與之前的二諦相同。對於根器敏利的人來說，分為兩種，與之前的別教、圓教、涅槃四教相同，雖然都知曉常，但初心用觀還是有差別的。藏教、通教且必須順應於二諦。別教的初心之人尚未立即契入圓融之法。二、今方下，說明難以歸屬於方等，即是即句。二、今明下，通難三。初，正是依據即句來通難。今品之前問答觀音，屬於人。能觀的、所觀的，難道不是法嗎？如果之後的問答已經以普門為所證之法，此法難道沒有能證之人嗎？方等既然以普門來稱呼人，能稱呼普門的，難道可以不是法嗎？論其大意，觀音、普門都是中道之法。隨著悉檀（悉檀：四悉檀，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的利益，將用什麼來稱呼人呢？只有圓教始終是攝取實相，而作為假人。二、例如下，從旁邊選取人物來例證顯示二。初，以人來顯示。二、譬如下，舉事物來比喻。三、今普下，以人法互具來總結顯示三。初，說明法具備人。二、若並下，說明人具備法。三、如身下，以身體為例。都可以明白了。二、簡慈悲二。初，簡慈悲名相三。初，說明與、拔的同異二。初，與、拔相兼問。除去苦就是樂，如同夜晚結束就是黎明。樂到來苦就除去，如同燈亮了黑暗就消失。只舉一種就具有兩種功能。為什麼慈悲要分為兩種法？二、答通下，回答與、拔不俱答。一能兼二。這是就通教來說，對境發心。實際上需要分別說明。所以舉出兩個比喻來彰顯區別之相。二、明喜舍闕具二。初，問。二，答二。初，不二是舍。四無量心（四無量心：慈、悲、喜、舍），舍沒有別的本體。奢摩他觀（奢摩他觀：止觀）的本體既然是定，定能給予快樂；毗婆舍那觀（毗婆舍那觀：止觀）的本體既然是慧，慧能拔除痛苦。二、觀不二就是憂畢叉（憂畢叉：舍），也叫平等舍。所以不二而二就建立了慈悲。二而不二就是于舍。現在既然說明不二慈悲，那麼就已經包含了舍，所以不另外建立。二、喜者下，苦在闕喜二。初，約

【English Translation】 Discussing further. The Tripitaka (藏教), and Common (通教) schools only recognize the Two Truths (二諦: conventional truth and ultimate truth). The Separate (別教), and Perfect (圓教) schools are the same as the Avatamsaka (華嚴). The Four Prajnas (四般若: Real Mark Prajna, Boundary Prajna, Text Prajna, Expedient Prajna) and below can be inferred similarly. Prajna eradicates all appearances; for those with dull faculties, it means only emptiness. It is the same as the previous Two Truths. For those with sharp faculties, it is divided into two types, the same as the previous Separate, Perfect, Nirvana, and Four Schools, although all know permanence, the initial practice of contemplation still has differences. The Tripitaka and Common schools must comply with the Two Truths. Those who are beginners in the Separate school have not immediately entered the perfect and harmonious Dharma. Second, 'Now, this direction' below, explains that it is difficult to belong to the Vaipulya (方等), which is the immediate phrase. Second, 'Now, explain' below, generally challenges three. First, it is precisely based on the immediate phrase to generally challenge. In the previous question and answer about Avalokiteshvara (觀音) in this chapter, it belongs to a person. Can the observer and the observed not be Dharma? If the subsequent question and answer have already taken Universal Gate (普門) as the Dharma to be attained, does this Dharma not have a person who can attain it? Since Vaipulya uses Universal Gate to refer to a person, can that which refers to Universal Gate not be Dharma? In essence, Avalokiteshvara and Universal Gate are both the Dharma of the Middle Way. According to the benefit of the Siddham (悉檀: four siddhantas, namely world siddhanta, each for the sake of people siddhanta, antidote siddhanta, first meaning siddhanta), what will be used to refer to a person? Only the Perfect school always grasps the Real Mark (實相) and acts as a provisional person. Second, 'For example' below, selects figures from the side to exemplify and show two. First, it shows with people. Second, 'For example' below, uses things as metaphors. Third, 'Now, Universal' below, uses the mutual possession of person and Dharma to conclude and show three. First, it explains that the Dharma possesses a person. Second, 'If also' below, explains that a person possesses the Dharma. Third, 'Like the body' below, uses the body as an example. All can be understood. Second, simplify compassion two. First, simplify the names and appearances of compassion three. First, explain the similarities and differences between giving and removing two. First, ask about the combination of giving and removing. Removing suffering is joy, just as the end of night is dawn. Joy arrives and suffering is removed, just as the light comes and darkness disappears. Only mentioning one has two functions. Why should compassion be divided into two Dharmas? Second, 'Answer generally' below, answers that giving and removing are not answered together. One ability combines two. This is in terms of the Common school, generating the mind in response to the environment. In reality, it needs to be explained separately. Therefore, two metaphors are given to highlight the different appearances. Second, explain the lack of joy and equanimity two. First, ask. Second, answer two. First, non-duality is equanimity. The Four Immeasurable Minds (四無量心: loving-kindness, compassion, joy, equanimity), equanimity has no other substance. Since the substance of Samatha-vipassana (奢摩他觀: calming and insight meditation) is concentration, concentration can give joy; since the substance of Vipassana (毗婆舍那觀: calming and insight meditation) is wisdom, wisdom can remove suffering. Second, contemplating non-duality is Upeksha (憂畢叉: equanimity), also called equal equanimity. Therefore, non-duality and duality establish loving-kindness and compassion. Non-duality is equanimity. Now that non-dual loving-kindness and compassion are explained, it already includes equanimity, so it is not established separately. Second, 'Joy' below, suffering is in the lack of joy two. First, about

法釋。今明慈悲是立誓願。運慈與樂生既苦重。即須運悲。二俱未遂何喜之有。福慧滿時藥珠功畢。方與眾生生乎慶喜。二如阿下引事例。阿輸加王即育王弟。不歸三寶見兄飯僧乃生嫌謗。育王見愍設計勸之。王入溫室詐言已崩。策之紹位。方登御座育王出怒。其罪當死。乃令七日受王五欲。使旃陀羅逐日唱死。過已王問。受樂否邪。答言。我聞幾日當死唯苦無樂。王言。沙門觀念念滅。雖受供養寧有著心阿輸知已。出家修道得阿羅漢。少痛奪樂近事可驗。眾生若此。故菩薩心未生喜也。三問禪下明支等前後二。初約前後問。今論四等慈悲喜捨。慈能與樂則樂前喜后。何故禪支喜前樂后。初禪五支。謂覺觀喜樂一心。二禪四支。謂內凈喜樂一心。三禪無喜。四禪無樂。今約初二。皆喜在前樂支在後。其意何邪。二答禪下約自他答。自證禪支從粗至細。前喜后樂。利他四等先與其樂。後方慶喜。故其次異。二複次下簡與拔有無三。初外道虛想。四禪四空及四無量十二門禪。根本定也。通於內外小大聖賢。而修證之。若諸外道及正信凡夫修慈悲喜捨。自證此定。虛想眾生離苦得樂。於他無益。自雖暫益不免退失。二若二下明二乘自利。二乘修此雖不益他。自拔分段得小涅槃。三今菩下明菩薩遍益二。初明行超凡聖。不同凡

【現代漢語翻譯】現代漢語譯本法釋：現在闡明慈悲是建立誓願。如果眾生正遭受深重苦難，就應當施予悲憫。如果慈悲和喜舍都未能實現，又有什麼值得歡喜的呢？只有當福德和智慧圓滿，如同藥珠發揮了全部功效，才能與眾生一同分享喜悅。例如阿輸加王（Ashoka，孔雀王朝的國王）的例子。阿輸加王是育王的弟弟。他不皈依三寶，看到哥哥供養僧人就心生誹謗。育王憐憫他，設計勸導他。育王讓阿輸加王進入溫室，假稱自己已經駕崩，並策劃讓他繼承王位。當阿輸加王登上王座時，育王出現並怒斥他，說他犯了死罪。育王讓他享受七天的國王五欲之樂，並讓旃陀羅（Chandala，古印度社會中的賤民）每天宣告他的死期。七天過後，育王問他：『你感到快樂嗎？』阿輸加王回答說：『我聽說幾天後就要死了，只有痛苦而沒有快樂。』育王說：『沙門（Shramana，指修行者）的觀念是念念生滅，即使接受供養也不應執著於心。』阿輸加王明白了這個道理，出家修行，最終證得阿羅漢果。短暫的痛苦尚且能奪走快樂，更何況是長久的苦難。眾生就是如此，所以菩薩的心中不會輕易生起喜悅。問：現在討論四無量心（catu-apramāṇa，佛教中的四種廣大的心境：慈、悲、喜、舍），慈能給予快樂，那麼應該是先樂后喜。為什麼禪定中的禪支（jhānaṅga，禪定的組成部分）卻是先喜后樂？初禪有五支，即覺（vitakka，尋）、觀（vicāra，伺）、喜（pīti，喜悅）、樂（sukha，快樂）、一心（ekaggatā，專注）。二禪有四支，即內凈（ajjhattasaṃpāsadana，內心的清凈）、喜、樂、一心。三禪沒有喜，四禪沒有樂。現在討論初禪和二禪，都是喜在前，樂支在後，這是什麼原因呢？答：從自證禪支的角度來看，是從粗到細，所以是先喜后樂。而從利益他人的四無量心來看，是先給予他人快樂，之後才一同慶喜。所以它們的順序不同。複次：下面簡要說明給予和拔除痛苦的三種情況。首先是外道的虛妄想法。四禪、四空定（arūpa jhāna，無色界定）以及四無量心這十二門禪定，是根本定。內外、大小乘的聖賢都會修證這些禪定。如果外道和正信的凡夫修習慈悲喜捨，只是虛妄地想像眾生離苦得樂，對他人並沒有實際的利益。即使對自己有暫時的利益，也難免會退失。如果二乘（śrāvaka，聲聞）修行這些，雖然不能利益他人，但可以讓自己脫離分段生死（bhavaṅga，生命流轉），證得小乘涅槃（nirvāṇa，寂滅）。現在闡明菩薩普遍利益眾生的兩種情況。首先說明菩薩的修行超越了凡夫和二乘。

【English Translation】 English version Explanation of the Dharma: Now, clarifying that compassion is establishing vows. If beings are experiencing profound suffering, then compassion should be extended. If loving-kindness and joy are not yet realized, what is there to rejoice in? Only when merit and wisdom are complete, like a wish-fulfilling jewel having fulfilled its purpose, can one share joy with all beings. For example, the case of King Ashoka (Ashoka, the king of the Maurya Dynasty). Ashoka was the younger brother of King Vita. He did not take refuge in the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha), and when he saw his brother making offerings to monks, he became resentful and slanderous. King Vita, pitying him, devised a plan to guide him. King Vita had Ashoka enter a warm chamber, falsely claiming that he had passed away, and plotted to have him inherit the throne. When Ashoka ascended the throne, King Vita appeared and rebuked him, saying he had committed a capital crime. King Vita allowed him to enjoy the five desires of a king for seven days and had a Chandala (Chandala, an untouchable in ancient Indian society) announce his death every day. After seven days, King Vita asked him, 'Do you feel happy?' Ashoka replied, 'I heard that I would die in a few days, and there is only suffering and no joy.' King Vita said, 'The concept of a Shramana (Shramana, referring to a practitioner) is that thoughts arise and cease moment by moment, and even if receiving offerings, one should not be attached to the mind.' Ashoka understood this principle, left home to practice, and eventually attained Arhatship (arhat, one who has attained enlightenment). Brief pain can take away joy, let alone prolonged suffering. Beings are like this, so the mind of a Bodhisattva (bodhisattva, an enlightened being) does not easily give rise to joy. Question: Now discussing the Four Immeasurables (catu-apramāṇa, the four boundless states of mind in Buddhism: loving-kindness, compassion, joy, and equanimity), loving-kindness can give happiness, so it should be happiness first and then joy. Why are the jhana factors (jhānaṅga, the components of meditation) in meditation joy first and then happiness? The first jhana has five factors, namely initial application of thought (vitakka, initial thought), sustained application of thought (vicāra, sustained thought), joy (pīti, joy), happiness (sukha, happiness), and one-pointedness of mind (ekaggatā, concentration). The second jhana has four factors, namely inner tranquility (ajjhattasaṃpāsadana, inner purification), joy, happiness, and one-pointedness of mind. The third jhana has no joy, and the fourth jhana has no happiness. Now discussing the first and second jhanas, both have joy before happiness, what is the reason for this? Answer: From the perspective of self-realization of the jhana factors, it is from coarse to fine, so it is joy first and then happiness. But from the perspective of benefiting others with the Four Immeasurables, it is to give others happiness first, and then rejoice together. So their order is different. Furthermore: Below is a brief explanation of the three situations of giving and removing suffering. First is the false idea of external paths. The four jhanas, the four formless attainments (arūpa jhāna, formless realms), and the twelve doors of meditation of the Four Immeasurables are fundamental samadhi (samādhi, meditative state). Sages of both internal and external, small and large vehicles will cultivate these samadhis. If those of external paths and ordinary people of correct faith cultivate loving-kindness, compassion, joy, and equanimity, they are only falsely imagining beings leaving suffering and attaining happiness, and there is no actual benefit to others. Even if there is temporary benefit to oneself, it is inevitable to regress. If those of the Two Vehicles (śrāvaka, hearers) cultivate these, although they cannot benefit others, they can liberate themselves from the cycle of birth and death (bhavaṅga, the flow of life) and attain the Nirvana (nirvāṇa, cessation) of the Small Vehicle. Now clarifying the two situations of Bodhisattvas (bodhisattva, an enlightened being) universally benefiting beings. First, it is explained that the practice of Bodhisattvas transcends ordinary people and those of the Two Vehicles.

外隨禪受生。異小聖賢但自拔苦。蓋非生法二種緣慈。乃以無緣法界與拔。令諸眾生離一切苦得究竟樂。二明同時與拔。無緣慈悲不二而二。用不異時。分別令解故各說耳。言前明拔苦等者。從本懷故先標于慈。若從用次先拔后與。是故四誓從用為次。三簡福慧二。初定福智與拔所以二。初問。二答。因修福慧。至果則成智斷二德。此德與生體性無二。故稱觀音智德人名。即能顯召本性了種。是故能除暗惑苦也。若對普門斷德應身。即能引起本性緣種。是故獲于因果之樂。若不爾者。何名感應道交。二問福下辯福慧一異是非二。初約隔異難。備舉相資難今隔異。二自有下約偏圓答二。初立即離四句。大小皆四故。知即離名同義異。二如六下通偏圓諸教二。初明三教即離俱非二。初明小衍二。初三藏。菩薩一位得兩即句。羅漢白象得二離句。雖有即離同在三藏。二若大下大乘。約別地前論於四句。初以行行對於慧行而為福慧。不破無明故俱名福。即此二福能破取相。復受智名故。此福智當兩即句。又地前福智無明全在。故皆名福。地上福智分破無明。故皆名智。此之福智當兩非句。故兩四句非今福智。二方等下例二部。二今此下明圓教開合俱是二。初釋二。初二而不二三。初明相即。一心三止為福。一心三觀為慧。始從

【現代漢語翻譯】現代漢語譯本外隨禪受生：指（菩薩）隨著禪定而受生。異小聖賢但自拔苦：不同於小乘聖賢只求自我解脫痛苦。蓋非生法二種緣慈：大概不是基於眾生和法兩種因緣的慈悲。乃以無緣法界與拔：而是以無緣的法界來給予和拔除（痛苦）。令諸眾生離一切苦得究竟樂：使一切眾生脫離一切痛苦，獲得究竟的快樂。二明同時與拔：第二點說明同時給予和拔除（痛苦）。無緣慈悲不二而二：無緣的慈悲是不一也是二。用不異時：作用沒有不同時。分別令解故各說耳：因為要分別解釋使人理解，所以才各自說明。言前明拔苦等者：前面說先說明拔除痛苦等，從本懷故先標于慈：是因為從根本的願望出發，所以先標明慈悲。若從用次先拔后與：如果從作用的順序來說，是先拔除痛苦后給予快樂。是故四誓從用為次：所以四弘誓願從作用的順序排列。三簡福慧二：第三點簡要說明福德和智慧的二。初定福智與拔所以二：首先確定福德和智慧在給予和拔除（痛苦）上的區別。初問。二答：首先提問，然後回答。因修福慧：因為修習福德和智慧，至果則成智斷二德：到結果時就成就智慧和斷除煩惱兩種功德。此德與生體性無二：這種功德與眾生的體性和本性沒有區別。故稱觀音智德人名：所以稱觀音為具有智慧功德的人。即能顯召本性了種：就能顯現和召回本性的種子。是故能除暗惑苦也：所以能夠去除黑暗的迷惑和痛苦。若對普門斷德應身：如果對應普門的斷德應身，即能引起本性緣種：就能引起本性的因緣種子。是故獲于因果之樂：所以獲得因果的快樂。若不爾者：如果不是這樣，何名感應道交：那怎麼能叫做感應道交呢？二問福下辯福慧一異是非二：第二點提問福德，下面辨析福德和智慧的一同和差異，以及是非。初約隔異難：首先從隔離和差異的角度提出疑問。備舉相資難今隔異：充分列舉相互資助的情況，質疑現在的隔離和差異。二自有下約偏圓答二：第二點從偏和圓的角度回答。初立即離四句：首先是即和離的四句。大小皆四故：大小乘都有四句。知即離名同義異：知道即和離的名稱相同，意義不同。二如六下通偏圓諸教二：第二點如同六（即六即佛）那樣貫通偏和圓的各種教義。初明三教即離俱非二：首先說明三教（藏教、通教、別教）的即、離、俱、非。初明小衍二：首先說明小乘和大乘。初三藏：首先是三藏教。菩薩一位得兩即句：菩薩在一個位次上得到兩個『即』句。羅漢白象得二離句：羅漢和白象得到兩個『離』句。雖有即離同在三藏：雖然有『即』和『離』，但都屬於三藏教。二若大下大乘：第二點如果說大乘。約別地前論於四句：從別教十地之前來討論四句。初以行行對於慧行而為福慧：首先用行行對應于慧行，作為福德和智慧。不破無明故俱名福：因為沒有破除無明，所以都叫做福德。即此二福能破取相：即這兩種福德能夠破除取相。復受智名故：又接受智慧的名稱。此福智當兩即句：這種福德和智慧相當於兩個『即』句。又地前福智無明全在：又十地之前的福德和智慧，無明完全存在。故皆名福：所以都叫做福德。地上福智分破無明：地上福德和智慧部分破除無明。故皆名智：所以都叫做智慧。此之福智當兩非句：這種福德和智慧相當於兩個『非』句。故兩四句非今福智：所以這兩種四句不是現在的福德和智慧。二方等下例二部：第二點方等部以下例舉兩部。二今此下明圓教開合俱是二：第二點現在這裡說明圓教的開和合都是。初釋二：首先解釋二。初二而不二三：首先是二而不二三。初明相即：首先說明相即。一心三止為福：一心三止為福德。一心三觀為慧：一心三觀為智慧。始從：開始從……

【English Translation】 English version 『Wai Sui Chan Shou Sheng』: Refers to (Bodhisattvas) being born according to their meditative concentration. 『Yi Xiao Sheng Xian Dan Zi Ba Ku』: Different from the Sravakas and Pratyekabuddhas who only seek self-liberation from suffering. 『Gai Fei Sheng Fa Er Zhong Yuan Ci』: It is probably not the compassion based on the two conditions of sentient beings and phenomena. 『Nai Yi Wu Yuan Fa Jie Yu Ba』: But rather using the unconditioned Dharmadhatu to give and remove (suffering). 『Ling Zhu Zhong Sheng Li Yi Qie Ku De Jiu Jing Le』: To enable all sentient beings to be free from all suffering and attain ultimate bliss. 『Er Ming Tong Shi Yu Ba』: The second point explains giving and removing (suffering) simultaneously. 『Wu Yuan Ci Bei Bu Er Er Er』: Unconditioned compassion is neither one nor two. 『Yong Bu Yi Shi』: The function is not at different times. 『Fen Bie Ling Jie Gu Ge Shuo Er』: Because it is necessary to explain separately to make people understand, so each explains separately. 『Yan Qian Ming Ba Ku Deng Zhe』: The previous statement explaining the removal of suffering, etc., 『Cong Ben Huai Gu Xian Biao Yu Ci』: Is because it starts from the fundamental vow, so it first marks compassion. 『Ruo Cong Yong Ci Xian Ba Hou Yu』: If from the order of function, it is first removing suffering and then giving happiness. 『Shi Gu Si Shi Cong Yong Wei Ci』: Therefore, the Four Great Vows are arranged in the order of function. 『San Jian Fu Hui Er』: The third point briefly explains the two of merit and wisdom. 『Chu Ding Fu Zhi Yu Ba Suo Yi Er』: First determine the difference between merit and wisdom in giving and removing (suffering). 『Chu Wen. Er Da』: First ask, then answer. 『Yin Xiu Fu Hui』: Because of cultivating merit and wisdom, 『Zhi Guo Ze Cheng Zhi Duan Er De』: When it comes to fruition, it will achieve the two virtues of wisdom and cutting off afflictions. 『Ci De Yu Sheng Ti Xing Wu Er』: This virtue is no different from the substance and nature of sentient beings. 『Gu Cheng Guan Yin Zhi De Ren Ming』: Therefore, Guanyin (Avalokitesvara) is called a person with the virtue of wisdom. 『Ji Neng Xian Zhao Ben Xing Liao Zhong』: That is, it can manifest and recall the seeds of inherent nature. 『Shi Gu Neng Chu An Huo Ku Ye』: Therefore, it can remove the darkness of delusion and suffering. 『Ruo Dui Pu Men Duan De Ying Shen』: If corresponding to the manifested body of the virtue of cutting off in Universal Gate, 『Ji Neng Yin Qi Ben Xing Yuan Zhong』: That is, it can arouse the causal seeds of inherent nature. 『Shi Gu Huo Yu Yin Guo Zhi Le』: Therefore, one obtains the happiness of cause and effect. 『Ruo Bu Er Zhe』: If not so, 『He Ming Gan Ying Dao Jiao』: Then how can it be called the interaction of the path of response? 『Er Wen Fu Xia Bian Fu Hui Yi Yi Shi Fei Er』: The second point asks about merit, and below analyzes the similarities and differences between merit and wisdom, as well as right and wrong. 『Chu Yue Ge Yi Nan』: First, raise questions from the perspective of separation and difference. 『Bei Ju Xiang Zi Nan Jin Ge Yi』: Fully list the situations of mutual assistance, questioning the current separation and difference. 『Er Zi You Xia Yue Pian Yuan Da Er』: The second point answers from the perspective of partial and complete. 『Chu Ji Li Si Ju』: First are the four sentences of 『is』 and 『is not』. 『Da Xiao Jie Si Gu』: Both Mahayana and Hinayana have four sentences. 『Zhi Ji Li Ming Tong Yi Yi』: Knowing that the names of 『is』 and 『is not』 are the same, but the meanings are different. 『Er Ru Liu Xia Tong Pian Yuan Zhu Jiao Er』: The second point is like the Six (i.e., the Six Identities of Buddhahood) that connect the partial and complete teachings. 『Chu Ming San Jiao Ji Li Ju Fei Er』: First explain the 『is』, 『is not』, 『both』, and 『neither』 of the Three Teachings (Tripitaka, Common, and Distinct). 『Chu Ming Xiao Yan Er』: First explain Hinayana and Mahayana. 『Chu San Zang』: First is the Tripitaka teaching. 『Pu Sa Yi Wei De Liang Ji Ju』: A Bodhisattva obtains two 『is』 sentences in one position. 『Luo Han Bai Xiang De Er Li Ju』: Arhats and Pratyekabuddhas obtain two 『is not』 sentences. 『Sui You Ji Li Tong Zai San Zang』: Although there are 『is』 and 『is not』, they all belong to the Tripitaka teaching. 『Er Ruo Da Xia Da Cheng』: The second point, if speaking of Mahayana. 『Yue Bie Di Qian Lun Yu Si Ju』: Discuss the four sentences from the perspective of the Distinct Teaching before the Ten Grounds. 『Chu Yi Xing Xing Dui Yu Hui Xing Er Wei Fu Hui』: First, use practice corresponding to the practice of wisdom as merit and wisdom. 『Bu Po Wu Ming Gu Ju Ming Fu』: Because ignorance is not broken, they are both called merit. 『Ji Ci Er Fu Neng Po Qu Xiang』: That is, these two merits can break the attachment to form. 『Fu Shou Zhi Ming Gu』: And receive the name of wisdom. 『Ci Fu Zhi Dang Liang Ji Ju』: This merit and wisdom are equivalent to two 『is』 sentences. 『You Di Qian Fu Zhi Wu Ming Quan Zai』: Also, the merit and wisdom before the Ten Grounds, ignorance is completely present. 『Gu Jie Ming Fu』: So they are all called merit. 『Di Shang Fu Zhi Fen Po Wu Ming』: The merit and wisdom on the grounds partially break ignorance. 『Gu Jie Ming Zhi』: So they are all called wisdom. 『Ci Zhi Fu Zhi Dang Liang Fei Ju』: This merit and wisdom are equivalent to two 『neither』 sentences. 『Gu Liang Si Ju Fei Jin Fu Zhi』: Therefore, these two kinds of four sentences are not the current merit and wisdom. 『Er Fang Deng Xia Li Er Bu』: The second point, the Vaipulya Sutras and below exemplify the two parts. 『Er Jin Ci Xia Ming Yuan Jiao Kai He Ju Shi Er』: The second point, now here explains that the opening and closing of the Perfect Teaching are both. 『Chu Shi Er』: First explain two. 『Chu Er Er Bu Er San』: First is two and not two three. 『Chu Ming Xiang Ji』: First explain interpenetration. 『Yi Xin San Zhi Wei Fu』: One mind three cessations is merit. 『Yi Xin San Guan Wei Hui』: One mind three contemplations is wisdom. 『Shi Cong』: Starting from...

理性終乎極果。定慧不二是今兩即也。二故大下明互具。般若既是尊妙人見。驗慧具福。尊妙即是上定故也。論即大論。彼翻首楞嚴為健相也。三昧既能破彼強敵。驗福具慧。強敵即是無明故也。三大經下明異名。五名之中。般若師子吼是慧。楞嚴金剛是定。佛性是通名也。既是異名彌彰體一。是故此五皆雙具之稱。復以無妨禪慧以結不二。二不二下不二而二。法雖不二。不妨分門各作名數而為解釋。二此是下結。論雖分門別相而說。須知禪慧畢竟不二。四簡真應二。初正簡真應二。初立句。二若非下簡示二。初簡前三句非。且簡凡小實兼通別。通教灰斷同藏二乘。地前作意非不謀應。圓六根凈雖全性發。別惑在故未名真應。二亦真下示后一句。是即真而應世之常談。自舍今宗莫窮其妙。都為他師不知性惡。致令起應不得無謀。徒說無緣之慈。不究無緣之旨。二今依下兼定常間三。初一往且分。以經二段別對常間。二常間下二往互具二。初立。二鳥者。大經第八鳥喻品云。善男子。鳥有二種。一名迦鄰提。二名鴛鴦。游止共俱不相舍離。此品答前。云何共聖行。娑羅迦鄰提。舊解或云。娑羅一雙鄰提一雙。或云。娑羅一隻。鄰提一隻。或云娑羅翻為鴛鴦。章安云。然漢不善梵音。只增諍競。意在況喻。取其雌雄共遊止

【現代漢語翻譯】現代漢語譯本理性最終達到最高的果位（極果）。定（Samadhi，禪定）和慧（Prajna，智慧）不是兩個不同的東西，而是『即此即彼』的關係。因為是『二』，所以在『大』之下說明它們相互具備。般若（Prajna）既然是尊貴微妙，能被人們所見，就驗證了智慧具備福德。尊貴微妙也就是最高的禪定。論，指的是《大佛頂首楞嚴經》。它翻譯『首楞嚴』為『健相』。三昧（Samadhi）既然能夠破除強大的敵人，就驗證了福德具備智慧。強大的敵人也就是無明（ignorance）。『三大經』下面說明了不同的名稱。在五個名稱之中，般若（Prajna）和師子吼（lion's roar）是智慧，楞嚴（Shurangama）和金剛（vajra）是禪定，佛性（Buddha-nature）是通用的名稱。既然是不同的名稱，就更加彰顯了本體的一致性。因此，這五個名稱都具備禪定和智慧兩種屬性。再用不妨礙禪定和智慧來總結『不二』的含義。『二不二』下面說明『不二而二』。法雖然不是兩個不同的東西，但是不妨礙分門別類，各自作為名相來進行解釋。『二此是』下面進行總結。論雖然分門別類，用不同的相狀來說明，要知道禪定和智慧畢竟不是兩個不同的東西。四、簡別真應二身（真實身和應化身）。首先，正確地簡別真應二身。第一，確立論點。第二，『若非下』簡別顯示二身。首先，簡別前三句不是（真應）。並且簡別凡夫和小乘，實際上兼顧了通教和別教。通教的灰身泯智，和藏教的二乘一樣。地前菩薩的作意，並非不謀求感應。圓教的六根清凈，雖然是全性而發，但是因為別教的惑業還在，所以不能稱為真應。第二，『亦真下』顯示后一句（是真應）。這就是真實而應世的常談。除了我們宗派，沒有人能窮盡其中的奧妙。都是因為其他宗派的老師不知道性惡，導致他們的起應不能沒有謀求。只是空談無緣大慈，不探究無緣大慈的真諦。第二，『今依下』兼顧禪定、常、間三者。首先，暫且進行區分。用經文的兩段分別對應常和間。第二，『常間下』二者相互具備。首先，確立論點。第二，『鳥者』。《大般涅槃經》第八品鳥喻品中說：『善男子，鳥有兩種，一種叫迦鄰提（Kalindika），一種叫鴛鴦（Mandarin Duck）。它們一起遊玩棲息，不互相捨棄。』這一品回答了前面提出的問題：『如何共同修行聖行？』娑羅（Sal tree）和迦鄰提（Kalindika）。舊的解釋或者說：娑羅（Sal tree）是一雙，迦鄰提（Kalindika）是一雙。或者說：娑羅（Sal tree）是一隻，迦鄰提（Kalindika）是一隻。或者說娑羅（Sal tree）翻譯成鴛鴦（Mandarin Duck）。章安（Zhang An）說：然而漢地不擅長梵音，只是增加了爭論。意思在於比喻，取其雌雄一起遊玩棲息。

【English Translation】 English version Reason ultimately culminates in the supreme fruit (ultimate fruition). Samadhi (concentration) and Prajna (wisdom) are not two separate entities; they are 'this is that' in essence. Because they are 'two,' it is explained under 'greatness' that they mutually possess each other. Since Prajna (wisdom) is noble and subtle, and can be perceived by people, it verifies that wisdom possesses merit. Being noble and subtle is also the highest Samadhi (concentration). 'Treatise' refers to the Shurangama Sutra. It translates 'Shurangama' as 'vigorous appearance.' Since Samadhi (concentration) can destroy powerful enemies, it verifies that merit possesses wisdom. The powerful enemy is ignorance. Below 'the three great sutras,' different names are explained. Among the five names, Prajna (wisdom) and the lion's roar are wisdom; Shurangama (Shurangama) and Vajra (diamond) are Samadhi (concentration); Buddha-nature is a common name. Since they are different names, they further highlight the unity of the essence. Therefore, these five names all possess both Samadhi and wisdom. Furthermore, the non-obstruction of Samadhi and wisdom is used to conclude the meaning of 'non-duality.' Below 'duality and non-duality,' 'non-duality and duality' are explained. Although the Dharma is not two separate entities, it does not hinder dividing them into categories and using them as terms for explanation. Below 'two this is,' a conclusion is made. Although the treatise explains them by dividing them into categories and using different appearances, one must know that Samadhi and wisdom are ultimately not two separate entities. Fourth, distinguishing between the two bodies of Truth and Response (True Body and Manifestation Body). First, correctly distinguish between the two bodies of Truth and Response. First, establish the argument. Second, 'if not below' distinguishes and shows the two bodies. First, distinguish that the first three sentences are not (True Response). And distinguish ordinary people and Hinayana, actually taking into account both the Tong and Bie teachings. The Tong teaching's extinguishing of body and mind is the same as the Two Vehicles of the Tripitaka teaching. The intention of the Bodhisattva before the ground is not without seeking response. Although the purity of the six senses of the Perfect teaching is fully developed in nature, it cannot be called True Response because the delusions of the Separate teaching are still present. Second, 'also true below' shows the last sentence (is True Response). This is the common talk of being true and responding to the world. No one but our sect can exhaust its mysteries. It is all because the teachers of other sects do not know the evil of nature, causing their arising response to be unable to be without seeking. They only talk about causeless great compassion, without exploring the true meaning of causelessness. Second, 'now according below' takes into account the three of Samadhi, Constant, and Intermittent. First, temporarily distinguish. Use the two sections of the sutra to separately correspond to Constant and Intermittent. Second, 'Constant Intermittent below' the two mutually possess each other. First, establish the argument. Second, 'birds.' The eighth chapter of the Nirvana Sutra, the Bird Analogy chapter, says: 'Good man, there are two kinds of birds, one called Kalindika, and the other called Mandarin Duck. They play and dwell together, not abandoning each other.' This chapter answers the previous question: 'How to practice holy conduct together?' Sal tree and Kalindika. The old explanation says: Sal tree is a pair, Kalindika is a pair. Or it says: Sal tree is one, Kalindika is one. Or it says Sal tree is translated as Mandarin Duck. Zhang An said: However, the Han people are not good at Sanskrit, only increasing disputes. The meaning lies in the analogy, taking the male and female playing and dwelling together.

息。以喻生死涅槃中俱有常無常。在下在高雙飛雙息。即事而理即理而事。廣如彼疏。今喻二身常間兩益不得相離者。乃是觀音分證涅槃中常無常二用也。二若小下釋二。初小真理天然是佛法體。善吉觀見常無間然。于蓮華尼似如有間。故於二聖明常無常。斯乃真身自有二益。丈六之相於有緣者常得睹之。若其無緣同處不見。豈非應身亦有二益。二大乘下大。佛法界身未嘗不益。于情執者而成間滅。真具二也。佛應化身隨機生熟出沒無間。應身常益也。見不見異令應不常。又成間益也。故知二身各具二益。三而今下順文別對。前文即稱即感。別對真身常益之義。後文現相生滅。別對應身間益之義。五簡藥珠二。初依義互具。但就譬說即顯真應各能與拔。斯為盡理矣。二若別下就文別對。前文除苦名為藥身。後文與樂名為珠身。且順經文作斯別對。六簡冥顯。三十六句者。冥顯機應各論四句。冥機者。過去善能感也。顯機者。現在善能感也。亦冥亦顯機者。過現善業共能感也。非冥非顯機者。過現無善當能生善而能感也。冥應者。法身也。顯應者。應身也。亦冥亦顯應者。二身俱應也。非冥非顯應者。亦法身。但以不見不聞而知而覺為冥應。不見不聞不知不覺即雙非應。故此二應皆果中法身也。識此八已。相對互對具足

【現代漢語翻譯】現代漢語譯本息，用以比喻生死涅槃中都具有常與無常的性質。如同在下和在高處，雙飛雙息，即事即理，即理即事，詳細內容可參考相關疏解。現在用它來比喻法身和應身這二身，常益和間益二者不可分離，這指的是觀音菩薩在分證涅槃中所體現的常與無常這兩種作用。第二，如果從小處解釋這二益，首先，從小的方面來說，真如理體天然就是佛法的本體，善吉菩薩觀見真如理體是常無間斷的。但在蓮華色比丘尼看來，似乎是有間斷的。因此，對於二聖來說，常與無常是分明的。這說明真身本身就具有兩種利益：丈六金身之相，對於有緣眾生來說，常常可以見到；而對於沒有緣分的眾生來說，即使身處同一地方也無法見到。這難道不是應身也具有兩種利益嗎？第二，從大的方面來說，佛的法界身無時無刻不在利益眾生，但對於那些執迷不悟的眾生來說，卻會產生間斷和消滅的感覺。真身圓滿具足這兩種利益。佛的應化身隨著眾生的根機成熟程度而隨機示現或隱沒，應身常常利益眾生。由於見與不見的差異，使得應身顯得不恒常，這也構成了間斷性的利益。因此，要知道法身和應身各自具有兩種利益。第三，現在按照經文的順序分別對應：前文的『即稱即感』，分別對應于真身常益的含義；後文的『現相生滅』，分別對應于應身間益的含義。第五，簡別藥珠二喻。首先，按照義理來說，藥珠二喻是相互包含的，但就譬喻本身來說，就顯現出真身和應身各自具有與樂和拔苦的功能，這就可以說是窮盡了事物的道理。第二，如果按照經文分別對應，前文的『除苦』可以稱為藥身，後文的『與樂』可以稱為珠身。姑且順著經文的順序作這樣的分別對應。第六，簡別冥顯。三十六句，是就冥機顯機和冥應顯應各自論述四句。冥機，指的是過去所種的善根能夠感果；顯機，指的是現在所種的善根能夠感果；亦冥亦顯機，指的是過去和現在所種的善業共同能夠感果；非冥非顯機，指的是過去和現在沒有種善根，但將來能夠生出善根而感果。冥應，指的是法身；顯應，指的是應身；亦冥亦顯應，指的是法身和應身共同示現；非冥非顯應，也是法身，只是以不見不聞而知而覺為冥應，不見不聞不知不覺即為雙非應。因此，這兩種應都是果地上的法身。瞭解這八種情況后，相對互對，就能夠圓滿具足。 English version These are analogies to illustrate that both Saṃsāra (生死, birth and death) and Nirvāṇa (涅槃, liberation) possess permanence (常) and impermanence (無常). Like birds flying up and down, breathing in pairs, it is both principle within phenomena and phenomena within principle, as elaborated in the commentaries. Now, using this analogy to illustrate that the two bodies (法身 Dharmakāya and 應身 Nirmāṇakāya) and their two benefits (常益 constant benefit and 間益 intermittent benefit) are inseparable, refers to Avalokiteśvara's (觀音) manifestation of permanence and impermanence in the partial realization of Nirvāṇa. Secondly, if we explain these two benefits from a smaller perspective, the true principle (真理) is naturally the essence of the Buddha's teachings. Subhūti (善吉) perceives the true principle as constant and uninterrupted. However, to Utpalavarṇā (蓮華色尼), it seems to be intermittent. Therefore, the distinction between permanence and impermanence is clear for the two sages. This indicates that the Dharmakāya (真身) inherently possesses two benefits: the thirty-two marks of a Buddha (丈六之相) are constantly visible to those with affinity, while those without affinity cannot see them even when in the same place. Isn't this also an indication that the Nirmāṇakāya (應身) possesses two benefits? Thirdly, from a larger perspective, the Dharmadhātu body (佛法界身) of the Buddha is constantly benefiting beings, but for those attached to their emotions, it appears as intermittent or extinguished. The Dharmakāya fully embodies these two benefits. The Nirmāṇakāya of the Buddha appears and disappears according to the maturity of beings' faculties, constantly benefiting them. The difference between seeing and not seeing makes the Nirmāṇakāya appear impermanent, which also constitutes an intermittent benefit. Therefore, it should be understood that each of the two bodies possesses two benefits. Thirdly, now following the order of the text, we can distinguish them separately: the previous text 'immediately responding to invocation' (即稱即感) corresponds to the meaning of the Dharmakāya's constant benefit; the later text 'manifesting appearances and arising and ceasing' (現相生滅) corresponds to the meaning of the Nirmāṇakāya's intermittent benefit. Fifthly, distinguishing the two metaphors of medicine and jewel. Firstly, according to the meaning, the two metaphors of medicine and jewel are mutually inclusive, but in terms of the metaphors themselves, they reveal that both the Dharmakāya and Nirmāṇakāya each possess the function of giving joy and removing suffering, which can be said to exhaust the principles of things. Secondly, if we distinguish them separately according to the text, the previous text 'removing suffering' (除苦) can be called the medicine body (藥身), and the later text 'giving joy' (與樂) can be called the jewel body (珠身). Let us tentatively make this distinction according to the order of the text. Sixthly, distinguishing between the hidden and manifest. The thirty-six phrases refer to the four phrases each for hidden causes (冥機), manifest causes (顯機), hidden responses (冥應), and manifest responses (顯應). Hidden causes refer to past good roots that can bring about results; manifest causes refer to present good roots that can bring about results; both hidden and manifest causes refer to past and present good deeds that can jointly bring about results; neither hidden nor manifest causes refer to the absence of good roots in the past and present, but the ability to generate good roots in the future and bring about results. Hidden responses refer to the Dharmakāya; manifest responses refer to the Nirmāṇakāya; both hidden and manifest responses refer to the joint manifestation of the Dharmakāya and Nirmāṇakāya; neither hidden nor manifest responses also refer to the Dharmakāya, but taking not seeing and not hearing, yet knowing and perceiving, as hidden responses, and not seeing, not hearing, not knowing, and not perceiving as both non-responses. Therefore, these two responses are both Dharmakāya in the fruition stage. After understanding these eight situations, relative and mutual comparisons will be complete and comprehensive.

【English Translation】 English version 息。以喻生死涅槃中俱有常無常。在下在高雙飛雙息。即事而理即理而事。廣如彼疏。今喻二身常間兩益不得相離者。乃是觀音分證涅槃中常無常二用也。二若小下釋二。初小真理天然是佛法體。善吉觀見常無間然。于蓮華尼似如有間。故於二聖明常無常。斯乃真身自有二益。丈六之相於有緣者常得睹之。若其無緣同處不見。豈非應身亦有二益。二大乘下大。佛法界身未嘗不益。于情執者而成間滅。真具二也。佛應化身隨機生熟出沒無間。應身常益也。見不見異令應不常。又成間益也。故知二身各具二益。三而今下順文別對。前文即稱即感。別對真身常益之義。後文現相生滅。別對應身間益之義。五簡藥珠二。初依義互具。但就譬說即顯真應各能與拔。斯為盡理矣。二若別下就文別對。前文除苦名為藥身。後文與樂名為珠身。且順經文作斯別對。六簡冥顯。三十六句者。冥顯機應各論四句。冥機者。過去善能感也。顯機者。現在善能感也。亦冥亦顯機者。過現善業共能感也。非冥非顯機者。過現無善當能生善而能感也。冥應者。法身也。顯應者。應身也。亦冥亦顯應者。二身俱應也。非冥非顯應者。亦法身。但以不見不聞而知而覺為冥應。不見不聞不知不覺即雙非應。故此二應皆果中法身也。識此八已。相對互對具足

而言成十六句。約機感應約應赴機。各成十六。加根本四即三十六。若解此意則無生不感無時不應。除諸邪見深荷聖恩。亦知一切眾生無一不成佛也。七簡權實二。初定文立難。真即是實假即是權。答文備見四種相也。二立句答通二。初詳論互具。真智冥應脫有淺深。七難二求免事中之苦。脫權也。離三毒根成佛無疑。脫障實惑也。權智顯應得度不同。見身聞法破惑顯理。度實也。事中怖難得無畏者。度權處也。機熟之者。對此二智得權實理。名俱度。離淺深障名俱脫。機生返此。是故俱名不度不脫。二據說且分。八簡本跡二。初本跡俱與拔二。初各具二用。二非本下相由貼文。非脫眾苦之跡。不顯一真之本。故前問答是明跡本。非證千如之本。莫垂十界之跡。故后問答是明本跡。二問本下本跡。異真應二。初問。二答。諸經所說始從地住終至等妙。一分真明一分應起。豈唯一世實居當念。是名橫辯。別明本跡如壽量品。即今說久遠為本。諸經及跡門名已說。近成為跡。既約久近。是故名就三世豎論。前明觀音多就體用。而論本跡。今彰部故約久近。而明本跡。九簡緣了二。初約當宗問答四。初明善惡法門性德皆具二。初問。緣能資了了顯正因。正因究顯則成果佛。今明性具緣了二因。乃是性德具于成佛之善。若造九

【現代漢語翻譯】現代漢語譯本而言成十六句。約機感應，約應赴機，各成十六，加上根本的四句，即成三十六句。若能理解此意，則無時無刻不在感應，無時無刻不在迴應。去除各種邪見，深深感謝佛的恩德。也知道一切眾生沒有一個不能成佛的。七、簡別權實二諦。首先，根據經文提出疑問：『真』就是『實』，『假』就是『權』。回答在經文中已充分說明四種相。二、設立問句，回答貫通二諦。首先，詳細論述互相具備。真智冥合相應，脫離有淺有深的痛苦。七難二求，免除事中的痛苦，這是脫離權法。脫離貪嗔癡三毒的根本，成就佛果無疑，這是脫離障礙和實惑。權智顯現相應，得到救度的程度不同。見佛身聞佛法，破除迷惑，顯現真理，這是救度實法。在事中遇到怖畏和災難，得到無畏的救護，這是救度權法。根機成熟的人，對於這兩種智慧，得到權實二諦的道理，名為俱度。脫離淺深二障，名為俱脫。根機未成熟的人，與此相反，所以都名為不度不脫。二、根據所說姑且區分。八、簡別本跡二門。首先，本跡都具有救拔的作用。首先，各自具有兩種作用。二、『非本』以下，相互依存，貼合經文。不脫離眾生痛苦的垂跡，就不能顯現一真如的本體。所以前面的問答是闡明垂跡和本體。不證悟千如的本體，就不能垂示十法界的垂跡。所以後面的問答是闡明本體和垂跡。二、問『本』以下，本體和垂跡，不同於真應二身。首先是提問。其次是回答。諸經所說，從地住位開始，到等妙覺位結束，一部分是分真，一部分是應化。難道只有一世是真實安住于當下的一念嗎？這叫做橫向辯論。分別闡明本體和垂跡，如《壽量品》所說，就是現在所說的久遠為本，諸經以及跡門名為已說，近成佛為跡。既然是根據久遠和近成，所以名為就三世豎向論述。前面闡明觀音菩薩多就體和用，來論述本體和垂跡。現在彰顯這部經，所以根據久遠和近成，來闡明本體和垂跡。九、簡別緣了二因。首先，根據本宗的問答四句。首先，闡明善惡法門，性德都具備。首先是提問。緣能資助，了能顯現正因。正因究竟顯現，就能成果佛。現在闡明性具緣了二因，乃是性德具備成就佛果的善。如果造作九

【English Translation】 English version These are completed in sixteen sentences. Approximating the responsive interaction and the response to the opportunity, each completes sixteen, adding the four fundamental ones, making thirty-six. If one understands this meaning, then there is no moment without response and no time without answering. Removing all wrong views, deeply grateful for the Holy Grace. Also knowing that all sentient beings, without exception, can attain Buddhahood. Seven, distinguishing between provisional and real two truths. First, establish the question based on the text: 'Truth' is 'reality,' 'falsehood' is 'provisional.' The answer is fully seen in the text with four aspects. Second, establish the question and answer to connect the two truths. First, discuss in detail the mutual possession. True wisdom mysteriously corresponds, escaping suffering with varying degrees of depth. The seven difficulties and two requests, avoiding suffering in events, this is escaping the provisional. Separating from the roots of the three poisons, achieving Buddhahood is without doubt, this is escaping obstacles and real delusion. Provisional wisdom manifestly corresponds, the degree of deliverance differs. Seeing the Buddha's body and hearing the Dharma, breaking through delusion and revealing the principle, this is delivering the real. Encountering fear and difficulties in events, obtaining fearlessness, this is delivering the provisional. Those whose faculties are ripe, regarding these two wisdoms, attain the principle of provisional and real, named 'both delivered.' Separating from shallow and deep obstacles, named 'both escaped.' Those whose faculties are not ripe, the opposite is true, therefore both are named 'not delivered, not escaped.' Second, according to what is said, provisionally distinguish. Eight, distinguishing between the original and manifested. First, both the original and manifested have the function of rescuing. First, each has two functions. Second, 'Not the original' below, mutually dependent, adhering to the text. Without escaping the suffering of sentient beings through manifestation, one cannot reveal the essence of one true reality. Therefore, the previous questions and answers clarify manifestation and essence. Without realizing the essence of a thousand suchnesses, one cannot show the manifestation of the ten realms. Therefore, the later questions and answers clarify essence and manifestation. Second, asking 'the original' below, essence and manifestation, different from the two bodies of true and responsive. First is the question. Second is the answer. What the sutras say, starting from the stage of ground dwelling and ending at equal and wonderful enlightenment, part is dividing the true, part is responsive transformation. Is it only one lifetime that truly dwells in the present moment? This is called horizontal debate. Separately clarifying essence and manifestation, as the Chapter on the Duration of Life says, is now saying that the distant past is the original, the sutras and the manifested gate are named already spoken, near attainment of Buddhahood is the manifestation. Since it is based on distant and near, it is named based on the three times vertically discussed. The previous clarification of Avalokiteshvara mostly discusses essence and function to discuss essence and manifestation. Now highlighting this sutra, therefore based on distant and near to clarify essence and manifestation. Nine, distinguishing between the causal and conditional. First, according to the questions and answers of this school, four sentences. First, clarifying that the gates of good and evil, the inherent nature possesses all. First is the question. Condition can assist, understanding can reveal the right cause. The right cause ultimately revealed, then one can achieve Buddhahood. Now clarifying that the inherent nature possesses the two causes of condition and understanding, is that the inherent nature possesses the goodness of achieving Buddhahood. If one creates nine

界亦須因緣。九界望佛皆名為惡。此等諸惡性本具不。二答。只一具字彌顯今宗。以性具善諸師亦知。具惡緣了他皆莫測。故摩訶止觀明性三千。妙玄文句皆示千法。徹乎修性。其文既廣且義難彰。是故此中略談善惡。明性本具不可改易。名言既略學者易尋。若知善惡皆是性具性無不融。則十界百界一千三千。故得意者以此所談。望止觀文不多不少。二明提佛但斷修中善惡二。初問。一闡提者。此翻無慾。以于涅槃無樂欲故。又翻信不具。以其不信善惡因果故。既無慾無信名斷善盡。佛已永離五住二死名斷惡盡。善惡既是理性本具。則不可斷是何善惡提佛斷盡。二答。夫一切法不出善惡。皆性本具非適今有。故云法住法位世間相常。若因修有安得常住。大經云。十二因緣非佛修羅人天等造。不是性具何得非造。起信云。一切法真不可遣故。若非正具那得皆真。以皆本具故得名為性善性惡。復以性具染凈因緣。起作修中染凈因緣。乃有所生世出世法。若具言者。本具三千為性善惡。緣起三千為修善惡。修既善惡。乃論染凈逆順之事。闡提是染逆之極。故云斷修善盡。佛是凈順之極。故云斷修惡盡。若其性具三千善惡。闡提與佛莫斷纖毫。三明性中善惡不斷所以二。初問。二答二。初約理答。善惡是性性不可改安可斷邪。

【現代漢語翻譯】現代漢語譯本界也必須依賴因緣。九界眾生看佛都可稱為惡。這些惡的本性是本來就具有的嗎？回答是肯定的。僅僅一個『具』字就更加彰顯了天臺宗的宗旨。因為性具善，其他宗派的法師也知道。性具惡，通過因緣才能顯現，這是他們無法測度的。所以《摩訶止觀》闡明性具三千，《妙玄》、《文句》都揭示了一千種法，徹底地貫穿了修性和理性。那些經文既廣博又難以彰顯，因此在這裡簡略地談論善惡，說明本性所具有的不可改變。名言既然簡略，學者就容易尋找到真諦。如果知道善惡都是本性所具有的，那麼本性就沒有不融合的。因此十界、百界、一千界、三千界都是融合的。所以領會其中意義的人認為，這裡所談論的，與《止觀》的經文相比，不多也不少。第二點是闡明闡提（Icchantika，斷善根者）和佛只是斷除了修行中的善惡。首先是提問：一闡提，翻譯為無慾，因為他們對於涅槃沒有樂趣和慾望。又翻譯為信不具，因為他們不相信善惡因果。既然沒有慾望，沒有信心，就叫做斷盡了善。佛已經永遠地離開了五住煩惱和二種生死，叫做斷盡了惡。善惡既然是理性本具的，那麼就不可斷，那麼闡提和佛斷盡的又是什麼善惡呢？回答是：一切法都離不開善惡，都是本性所具有的，不是現在才有的。所以說『法住法位，世間相常』。如果是通過修行才有的，怎麼能說是常住的呢？《大般涅槃經》說，十二因緣不是佛、阿修羅、人、天等創造的。如果不是本性所具有的，怎麼能說不是創造的呢？《起信論》說，一切法真實不虛，不可捨棄。如果不是本來就具有的，怎麼能都說是真實的呢？因為都是本來就具有的，所以可以稱為性善、性惡。又因為本性具有染凈的因緣，才產生了修行中的染凈因緣，才有所產生的世間法和出世間法。如果說『具』，就是指本具三千為性善惡，緣起三千為修善惡。修行既然有善惡，才論及染凈逆順之事。闡提是染逆到了極點，所以說斷盡了修中的善。佛是凈順到了極點，所以說斷盡了修中的惡。如果是本性所具有的三千善惡，那麼闡提和佛都無法斷除絲毫。第三點是闡明本性中的善惡是無法斷除的，原因有二。首先是提問。然後是回答，分為兩部分。首先從理上回答：善惡是本性，本性不可改變，怎麼可以斷除呢？

【English Translation】 English version Realms also depend on conditions. All nine realms view the Buddha as evil. Are these evil natures inherent? The answer is yes. Just the word 'inherent' further clarifies the essence of the Tiantai school. Because the inherent nature of goodness is known by other teachers as well. The inherent nature of evil manifests through conditions, which they cannot fathom. Therefore, the Mohe Zhiguan elucidates the inherent nature of three thousand realms, and the Miaoxuan and Wenju both reveal a thousand dharmas, thoroughly penetrating the cultivation of nature and reason. Since those texts are extensive and difficult to elucidate, here we briefly discuss good and evil, clarifying that the inherent nature is immutable. Since the terminology is concise, scholars can easily find the truth. If one knows that good and evil are both inherent in nature, then there is nothing that nature does not encompass. Therefore, the ten realms, hundred realms, thousand realms, and three thousand realms are all encompassed. So those who grasp the meaning believe that what is discussed here is neither more nor less than the text of the Zhiguan. The second point is to clarify that Icchantikas (those who have severed their roots of goodness) and Buddhas only sever the good and evil within cultivation. First, the question: Icchantika, translated as 'without desire,' because they have no joy or desire for Nirvana. It is also translated as 'lacking faith,' because they do not believe in the cause and effect of good and evil. Since they have no desire and no faith, it is called the complete severing of good. The Buddha has eternally departed from the five dwellings of affliction and the two kinds of death, called the complete severing of evil. Since good and evil are inherent in reason, then they cannot be severed. So what good and evil do Icchantikas and Buddhas completely sever? The answer is: All dharmas cannot be separated from good and evil, and are all inherent in nature, not something that exists only now. Therefore, it is said, 'Dharma abides in its position, the characteristics of the world are constant.' If it were something that only exists through cultivation, how could it be said to be constant? The Mahaparinirvana Sutra says that the twelve links of dependent origination were not created by Buddhas, Asuras, humans, or devas. If they were not inherent in nature, how could it be said that they were not created? The Awakening of Faith says that all dharmas are true and cannot be discarded. If they were not originally inherent, how could they all be said to be true? Because they are all originally inherent, they can be called the nature of good and the nature of evil. And because the nature has the conditions for defilement and purity, the conditions for defilement and purity in cultivation arise, and the worldly and supramundane dharmas that are produced arise. If we say 'inherent,' it refers to the inherent three thousand realms as the nature of good and evil, and the arising of the three thousand realms as the cultivation of good and evil. Since cultivation has good and evil, then we discuss the matters of defilement and purity, and opposition and compliance. Icchantikas are the extreme of defilement and opposition, so it is said that they have severed the good in cultivation. Buddhas are the extreme of purity and compliance, so it is said that they have severed the evil in cultivation. If it is the three thousand good and evil inherent in nature, then neither Icchantikas nor Buddhas can sever even a hair's breadth. The third point is to clarify that the good and evil in nature cannot be severed, for two reasons. First, the question. Then, the answer, divided into two parts. First, the answer from the perspective of reason: Good and evil are nature, nature cannot be changed, how can it be severed?

既不可改。但是善惡之法門也。法名可軌。軌持自體不失不壞。復能軌物而生於解。門者能通。可出可入。諸佛向門而入則修善滿足修惡斷盡。闡提背門而出。則修惡滿足修善斷盡。人有向背門終不改。二譬如下舉譬類。魔燒佛經如提斷修善。性善不盡以法合也。佛燒惡譜如斷修惡。惡法門存即是合也。焚典坑儒雙喻二人斷修善惡。豈能等合也。四明提佛迷達起不起異二。初問二人善惡既皆斷修而存於性。何故闡提後起修善。如來何故不起修惡。二答二。初以了達故不起實惡。提以邪癡斷于修善。既不能達性善本空。故為善染修善得起。佛以空慧斷于修惡。了達性惡本來清凈。惡不能染故泯修惡。二以自下以自在故。能起權惡。佛能達惡于惡自在。現惡攝生不染不起。闡提若爾則名佛矣。二若依下破他義顯正二。初敘他非義二。初明他得修失性。他即陳梁已前相州北道。弘地論師也。又有攝大乘師。亦同地人之解。他明梨耶是無記無明善惡所依。能持一切善惡種子。闡提但斷現行之善。后為種子熏起于善。佛斷此識無惡種熏。永不起惡。仍釋伏難。佛斷惡種。如何現惡化諸眾生。故釋云但以神變現惡化眾生耳。二問若下難他作意同外。斷惡既盡神變現惡。全是作意。非同明鑑無念而形。雖相州南道弘地論者。以法性為

【現代漢語翻譯】現代漢語譯本既不可更改。但這是關於善與惡的法門啊。法，名為『軌』（準則），它能保持自身的體性不失不壞，又能作為準則使眾生生起理解。門，是能通達的，可以出入。諸佛面向善法之門而入，則修習善法圓滿，斷盡惡法；闡提（斷善根者）背離善法之門而出，則修習惡法圓滿，斷盡善法。人有向善或背善，但法門本身終究不會改變。下面的譬喻是用來分類的。魔燒燬佛經，好比闡提斷絕修習善法。但本性中的善並未完全斷絕，這是以法來印證的。佛燒燬惡譜，好比斷絕修習惡法，但惡法之門仍然存在，這也能印證。焚燒典籍、坑殺儒生，這兩種比喻分別對應斷絕修習善法和惡法的人，豈能等同看待呢？下面第四點說明闡提和佛在迷與達、起與不起上的差異。首先提問：既然闡提和佛都斷絕了修習的善與惡，但善惡仍然存在於本性之中，為什麼闡提後來又能生起修習善法之心，而如來卻不會生起修習惡法之心呢？回答分為兩部分。首先，因為如來已經了達，所以不會生起真實的惡。闡提因為邪見愚癡而斷絕了修習善法，既然不能了達本性中的善本來就是空性的，所以會被善所沾染，修習善法才能生起。佛因為空性的智慧而斷絕了修習惡法，了達本性中的惡本來就是清凈的，惡不能沾染，所以泯滅了修習惡法。其次，從『以自在故』開始，說明佛能生起權巧方便的惡。佛能通達惡，對於惡自在，示現惡行來攝受眾生，但自身不會被惡所沾染，所以不會真正生起惡。闡提如果也能這樣，那就可以稱為佛了。下面，如果依據某種觀點，則會破斥其他宗義，彰顯正義。首先敘述他人的錯誤觀點。他人，指的是陳朝、梁朝以前，相州北道的弘揚《地論》的法師。也有弘揚《攝大乘論》的法師，他們的理解與《地論》的觀點相同。他們認為阿梨耶識（第八識）是無記性的，是無明、善、惡所依之處，能持有一切善惡的種子。闡提只是斷絕了現行的善，後來會被種子熏習而生起善。佛斷絕了這個識，沒有惡的種子熏習，永遠不會生起惡。仍然解釋了之前的疑問：佛斷絕了惡的種子，如何示現惡行來教化眾生呢？所以解釋說，只是以神通變化來示現惡行，教化眾生罷了。如果提問：如果斷絕了惡，以神通變化來示現惡，完全是作意，不是像明鏡一樣無念而映照。即使是相州南道弘揚《地論》的人，以法性為...

【English Translation】 English version It cannot be changed. But it is the Dharma gate of good and evil. Dharma is named 'Gui' (rule), which can maintain its own nature without loss or destruction, and can also serve as a rule to generate understanding in sentient beings. Gate means 'able to pass through', allowing entry and exit. Buddhas enter through the gate of good, thus perfecting the cultivation of good and completely cutting off evil; Icchantikas (those who have severed their roots of goodness) turn away from the gate of good and exit, thus perfecting the cultivation of evil and completely cutting off good. People may turn towards or away from good, but the Dharma gate itself will never change. The following metaphors are used for classification. Demons burning Buddhist scriptures are like Icchantikas cutting off the cultivation of good. But the goodness in their nature is not completely cut off, which is confirmed by the Dharma. Buddhas burning the register of evil is like cutting off the cultivation of evil, but the gate of evil still exists, which can also be confirmed. Burning books and burying scholars alive are two metaphors corresponding to those who cut off the cultivation of good and evil respectively, how can they be equated? The fourth point below explains the differences between Icchantikas and Buddhas in delusion and enlightenment, arising and not arising. First, the question is asked: Since both Icchantikas and Buddhas have cut off the cultivation of good and evil, but good and evil still exist in their nature, why can Icchantikas later generate the mind to cultivate good, while Tathagatas do not generate the mind to cultivate evil? The answer is divided into two parts. First, because Tathagatas have already understood, they will not generate real evil. Icchantikas, because of wrong views and ignorance, have cut off the cultivation of good. Since they cannot understand that the goodness in their nature is originally empty, they will be tainted by good, and the cultivation of good can arise. Buddhas, because of the wisdom of emptiness, have cut off the cultivation of evil, understanding that the evil in their nature is originally pure, and evil cannot taint them, so they extinguish the cultivation of evil. Second, starting from 'because of being at ease', it explains that Buddhas can generate skillful means of evil. Buddhas can understand evil, are at ease with evil, manifest evil actions to embrace sentient beings, but are not tainted by evil themselves, so they do not truly generate evil. If Icchantikas could also do this, then they could be called Buddhas. Below, if based on a certain view, it will refute other doctrines and highlight the correct meaning. First, narrate the erroneous views of others. Others refer to the Dharma masters of the Northern Path of Xiangzhou before the Chen and Liang dynasties who propagated the Treatise on the Ten Stages. There are also Dharma masters who propagated the Compendium of the Great Vehicle, and their understanding is the same as the views of the Treatise on the Ten Stages. They believe that the Alaya consciousness (eighth consciousness) is neutral, the place where ignorance, good, and evil rely, and can hold all the seeds of good and evil. Icchantikas only cut off the present good, and later will be熏習(xunxi) by the seeds and generate good. Buddhas cut off this consciousness, and there is no seed of evil to 熏習(xunxi), and will never generate evil. It still explains the previous question: Buddhas have cut off the seeds of evil, how can they manifest evil actions to teach sentient beings? So it is explained that they only manifest evil actions through supernatural transformations to teach sentient beings. If asked: If evil is cut off, and evil is manifested through supernatural transformations, it is completely intentional, not like a clear mirror reflecting without thought. Even those who propagate the Treatise on the Ten Stages in the Southern Path of Xiangzhou, taking Dharma nature as...

依持。然不明性具諸惡法門。現惡度生亦未能逃作意之咎。二今明下明今妙旨二。初正明由性具善惡起權實善惡二。初正示今義。闡提成佛諸佛現惡。若非不斷性善性惡。則義不成。二以有下結成妙旨。斷常名通別人緣理斷九。以定斷九故昧性惡。名為斷見。不能忘緣是存修惡。名為常見。涅槃已前皆名邪見。斯之謂歟。斷修存性既離斷常。乃絕一切邊邪之義及種種思。斯是妙旨庶去滯情。二如來下重明由達不達故。自在不自在。現惡達惡豈能染惡。惡際實際縛相脫相。非道佛道。以了達故無有掛礙。闡提不爾故永異也。十簡智斷二。初明二德同時二。初舉一法難與拔二用。既是一法而立異名。必無所局。何故拔與。定屬智斷。二然而下約身心。從二嚴立稱。名從義立不無親疏。心解通融屬智。身力自在屬斷。心則智慧莊嚴。身則福德莊嚴。此之二嚴宜對拔與。二今經下示兩文互舉。智斷二德何曾相離。今且各說互相映顯。前段明智後段明斷。二若深下總結益。舉此十雙以為義例。庶乎行者遍通一切。若其然者釋今題目無邊際也。第二別釋二。初標列。謂分文人法各自解釋也。二以何下解釋二。初釋觀世音二。初結前生后二段。二云何下依別委釋二初。簡示境智二。初標科。思議中理外理內者。此與余文所說有異。若

四教義以藏通二諦為理外。別圓二諦為理內。蓋約真諦非是佛性。故云理外。若凈名玄義以衍門三教。皆為理內二諦。蓋由通教真諦含中故也。今文通以外道及四教起見之徒。皆名思議理外境智。故引中論以為能破。若思議理內境智者。既破四性觀理證真。正在通教義兼三藏。若不思議境智者。正唯圓教亦兼別教。圓該六即別在後心二。一天下釋相二。初明思議二。初約理外二。初立四。謂天然相待因緣絕待。此四即是四性異名。用此名者。略有二意。一示名言通於邪正。須以理惑定其是非。且如天然及以絕待。本圓極名今在理外。故知不可以名定理。二明理外不全外外。意令內人勿于正法生於性計。故立此名定其見過。又四句中皆雙檢者。蓋以境智俱有自生等過故也。初天然中。言由智故境由境故智者。借彼相待顯此天然。二相待者。境待智成智待境立也。三因緣者。非是單自單他。而成於境。乃自他和合方成於境。因緣即是自他故也。智亦如是。此即共性。四絕待者單自單他及自他共。此待皆絕。約無三句情謂。一往立絕待名全非絕理。二並是下破二。初總約性執斥三。初約理外斥。上之境智既屬四性不入三諦故云理外。二故中下引中論斥。法離四性那計四邪。三計執下約起過斥。理外妄想於四計中。自執者是實

【現代漢語翻譯】現代漢語譯本四教義認為藏教和通教的二諦是『理外』，別教和圓教的二諦是『理內』。因為真諦不是佛性，所以說是『理外』。如果按照《凈名玄義》的說法，衍門的三教都屬於『理內』的二諦，這是因為通教的真諦包含中道。現在文中的意思是，通教以外的外道以及四教中生起偏見的修行者，都可以稱為思議『理外』的境智。因此引用《中論》來破斥他們。如果說是思議『理內』的境智，既然已經破除了四性觀，以理證得真諦，就正屬於通教，兼具三藏的含義。如果不思議的境智，就唯獨屬於圓教，也兼具別教。圓教涵蓋六即，別教則在於後心二。一天下解釋相，二，首先說明思議，二，首先從『理外』方面說明，二，首先建立四種觀點，即天然、相待、因緣、絕待。這四種觀點就是四性的不同名稱。使用這些名稱，略有兩層意思：一是表明名言可以通用於邪正，必須用理和惑來確定其是非。比如天然和絕待，本來是圓教的極高名稱，現在卻在『理外』，所以說不能用名稱來確定道理。二是表明『理外』並非完全在外，意在讓『理內』的人不要對正法產生執著。所以建立這些名稱來確定他們的過錯。另外，四句中都進行雙重檢查，是因為境和智都存在自生等過錯。首先在天然中，『言由智故境由境故智』，是借用相待來顯現天然。二是相待，境依賴智而成，智依賴境而立。三是因緣，不是單單由自身或他者而成境，而是自身和他者和合才成境。因緣就是自身和他者。智也是如此，這就是共性。四是絕待，單單自身、單單他者以及自身和他者共同，這些對待都被斷絕。從沒有三種情識的角度來說，表面上建立絕待的名稱，完全不是斷絕道理。二，並是下破，二，首先總的來說，針對性執進行斥責，三，首先從『理外』方面進行斥責。上面的境智既然屬於四性，不進入三諦，所以說是『理外』。二，故中下，引用《中論》進行斥責。法離開了四性，怎麼能執著四邪呢？三，計執下，從產生過錯方面進行斥責。『理外』的妄想在四種執著中，自己執著的是真實的。 English version The Four Teachings consider the Two Truths of the Tripitaka and Shared Teachings as 『outside of principle』 (理外), while the Two Truths of the Distinct and Perfect Teachings are 『within principle』 (理內). This is because the Truth of Cessation is not Buddha-nature, hence it is said to be 『outside of principle』. If, according to the Profound Meaning of Vimalakirti Sutra, the three teachings of the Derivative Gate are all considered as the Two Truths 『within principle』, it is because the Truth of Cessation in the Shared Teaching contains the Middle Way. Now, the text means that those outside the Shared Teaching, such as externalists and practitioners in the Four Teachings who develop biased views, can all be called the realm of thought and wisdom 『outside of principle』. Therefore, the Madhyamaka Shastra is cited to refute them. If it is said to be the realm of thought and wisdom 『within principle』, since the view of the four natures has been refuted and the Truth has been attained through reasoning, it rightly belongs to the Shared Teaching, encompassing the meaning of the Tripitaka. If it is the realm of non-thought and wisdom, it solely belongs to the Perfect Teaching, also encompassing the Distinct Teaching. The Perfect Teaching covers the Six Identities, while the Distinct Teaching lies in the latter two minds. One, explaining the characteristics of the world; two, first explaining thought; two, first explaining from the aspect of 『outside of principle』; two, first establishing four viewpoints, namely, natural (天然), dependent (相待), causal (因緣), and absolute (絕待). These four viewpoints are different names for the four natures. Using these names has two meanings: one is to show that names can be used for both the heretical and the orthodox, and reason and delusion must be used to determine their right and wrong. For example, 『natural』 and 『absolute』 are originally the highest names in the Perfect Teaching, but now they are 『outside of principle』, so it is said that one cannot determine the truth by names. The second is to show that 『outside of principle』 is not completely outside, intending to prevent those 『within principle』 from becoming attached to the correct Dharma. Therefore, these names are established to determine their faults. In addition, double checking is performed in all four sentences because both the realm and wisdom have faults such as self-origination. First, in 『natural』, 『speech is due to wisdom, and the realm is due to the realm』, it borrows dependence to reveal naturalness. Second is dependence, the realm depends on wisdom to be formed, and wisdom depends on the realm to be established. Third is causality, it is not solely from oneself or others that the realm is formed, but the combination of oneself and others forms the realm. Causality is oneself and others. Wisdom is also like this, which is commonality. Fourth is absolute, oneself alone, others alone, and oneself and others together, these dependencies are all cut off. From the perspective of not having three kinds of emotions, superficially establishing the name of absolute is not completely cutting off the principle. Two, and is the lower break, two, first of all, in general, criticize the sexual attachment, three, first from the 'outside of principle' aspect to criticize. Since the above realm and wisdom belong to the four natures and do not enter the Three Truths, it is said to be 'outside of principle'. Two, in the middle and lower, quote the Madhyamaka Shastra to criticize. Since the Dharma is separated from the four natures, how can one be attached to the four evils? Three, counting down, criticizing from the aspect of generating faults. The delusion of 'outside of principle' is in the four attachments, and what one is attached to is the truth.

【English Translation】 English version The Four Teachings consider the Two Truths of the Tripitaka and Shared Teachings as 『outside of principle』 (理外), while the Two Truths of the Distinct and Perfect Teachings are 『within principle』 (理內). This is because the Truth of Cessation is not Buddha-nature, hence it is said to be 『outside of principle』. If, according to the Profound Meaning of Vimalakirti Sutra, the three teachings of the Derivative Gate are all considered as the Two Truths 『within principle』, it is because the Truth of Cessation in the Shared Teaching contains the Middle Way. Now, the text means that those outside the Shared Teaching, such as externalists and practitioners in the Four Teachings who develop biased views, can all be called the realm of thought and wisdom 『outside of principle』. Therefore, the Madhyamaka Shastra is cited to refute them. If it is said to be the realm of thought and wisdom 『within principle』, since the view of the four natures has been refuted and the Truth has been attained through reasoning, it rightly belongs to the Shared Teaching, encompassing the meaning of the Tripitaka. If it is the realm of non-thought and wisdom, it solely belongs to the Perfect Teaching, also encompassing the Distinct Teaching. The Perfect Teaching covers the Six Identities, while the Distinct Teaching lies in the latter two minds. One, explaining the characteristics of the world; two, first explaining thought; two, first explaining from the aspect of 『outside of principle』; two, first establishing four viewpoints, namely, natural (天然), dependent (相待), causal (因緣), and absolute (絕待). These four viewpoints are different names for the four natures. Using these names has two meanings: one is to show that names can be used for both the heretical and the orthodox, and reason and delusion must be used to determine their right and wrong. For example, 『natural』 and 『absolute』 are originally the highest names in the Perfect Teaching, but now they are 『outside of principle』, so it is said that one cannot determine the truth by names. The second is to show that 『outside of principle』 is not completely outside, intending to prevent those 『within principle』 from becoming attached to the correct Dharma. Therefore, these names are established to determine their faults. In addition, double checking is performed in all four sentences because both the realm and wisdom have faults such as self-origination. First, in 『natural』, 『speech is due to wisdom, and the realm is due to the realm』, it borrows dependence to reveal naturalness. Second is dependence, the realm depends on wisdom to be formed, and wisdom depends on the realm to be established. Third is causality, it is not solely from oneself or others that the realm is formed, but the combination of oneself and others forms the realm. Causality is oneself and others. Wisdom is also like this, which is commonality. Fourth is absolute, oneself alone, others alone, and oneself and others together, these dependencies are all cut off. From the perspective of not having three kinds of emotions, superficially establishing the name of absolute is not completely cutting off the principle. Two, and is the lower break, two, first of all, in general, criticize the sexual attachment, three, first from the 'outside of principle' aspect to criticize. Since the above realm and wisdom belong to the four natures and do not enter the Three Truths, it is said to be 'outside of principle'. Two, in the middle and lower, quote the Madhyamaka Shastra to criticize. Since the Dharma is separated from the four natures, how can one be attached to the four evils? Three, counting down, criticizing from the aspect of generating faults. The delusion of 'outside of principle' is in the four attachments, and what one is attached to is the truth.

。他語者皆妄。見惑既盛愛使亦增。見愛相添即九十八。因茲造業受苦無窮。二云何下別示。四性過二。初自生二。初舉過二。初約能迷所迷二。初能迷諸惑。隨執一種即生十使。利中有鈍即背上使。歷三界四諦。成八十八。雖遍三界及以四諦。隨生一見即能具起一處理顯頓能除滅。是名通名利使煩惱。若思惟惑界系不同。既非迷理不對四諦但歷三界而成十使。足前乃成九十八使。二此則下所迷諸法。即四四諦四三寶也。二若作下約能執所執二。初能執性計二。初正判屬計。縱學佛法。若執境智自天而然。若照不照常是境智。我見不忘者唯增生死。惑業既盛。與彼外外輪迴一等也。二故大下引大論證。彼論明三種我義云。凡夫三種我。謂見慢名字。學人二種。無學一種。見即利使初果頓斷。故云學人二種。慢即頓使四果方盡。故云無學一種。但隨世俗分別彼此。有名字我言三種語者。即三種語我不同也。二今凡下所執正教。以見慢心用經論語。如蟲蝕字不知是非。唯增見慢即不知非。以此障理名不知是。昧是非故。服不死藥而致早夭。二今不下結非。二自生下例三。若增見慢。于百千句起過皆然。二二明下約理內二。初示相二。初明理內。于上四種境智之中。隨用一種。而知本為除于見慢。遂加精進研境成智。于惑能

【現代漢語翻譯】現代漢語譯本彼若說其他，都是虛妄不實的。由於邪見迷惑深重，愛慾也隨之增長。邪見與愛慾相互作用，就產生了九十八種煩惱。因此造作惡業，遭受無盡的痛苦。二、『云何下別示』，下面分別說明四種自性的過失。分為二部分，首先是自生，自生又分為兩部分，首先是揭示過失，揭示過失又分為兩部分，首先是就所迷惑的對境和能迷惑的煩惱來說明。首先說明能迷惑的各種煩惱。隨執著于其中一種，就會產生十種根本煩惱（十使）。在這些根本煩惱中，有利使和鈍使的區別，背離了上面的根本煩惱。經歷三界和四諦，就形成了八十八種煩惱。雖然遍及三界以及四諦，但只要產生一種邪見，就能完全生起，一旦處理就能立即消除。這被稱為通名利使煩惱。如果思惟惑的界系不同，既然不是迷惑真理，就不針對四諦，只是經歷三界而形成十種根本煩惱。加上前面的八十八種，就形成了九十八種煩惱。二、『此則下所迷諸法』，這是指所迷惑的各種法，即四諦和三寶。二、『若作下約能執所執二』，下面就所執著的和能執著的兩方面來說明。首先說明能執著的自性計。首先正確判斷屬於計度。即使學習佛法，如果執著于境和智是自然而然的，或者認為照與不照都是常恒不變的境和智，我見不能忘懷，只會增加生死輪迴。迷惑和業障既然深重，就與那些外道輪迴沒有什麼區別。二、『故大下引大論證』，所以引用《大智度論》來證明。該論說明三種我的含義說：凡夫有三種我，即見我、慢我、名字我。學人有兩種我，無學人有一種我。見我屬於利使，初果就能頓斷，所以說學人有兩種我。慢我屬於鈍使，四果才能斷盡，所以說無學人有一種我。只是隨順世俗分別彼此，有名字我的說法，即三種語我不同。二、『今凡下所執正教』，現在一般人用邪見和傲慢之心來理解經論的語言，就像蟲子咬蝕文字一樣，不知道是非對錯，只會增加邪見和傲慢，因此不能理解真理，這就是所謂的『不知是』。因為不明白是非，所以就像服用了不死之藥反而導致早夭一樣。二、『今不下結非』，現在總結這種錯誤。二、『自生下例三』，下面舉例說明第三種情況。如果增長邪見和傲慢，對於百千句佛法，都會產生過失。二、『二二明下約理內二』，下面就理內來說明。首先揭示現象，首先說明理內。在上文所說的四種境智之中，隨便使用一種，而知道本來是爲了消除邪見和傲慢，於是更加精進地研究境和智，對於迷惑的能

【English Translation】 English version Those who speak otherwise are all false. With the prevalence of wrong views, the influence of attachment also increases. The combination of wrong views and attachment results in ninety-eight afflictions. Consequently, creating karma leads to endless suffering. 2. '云何下別示' (yun he xia bie shi): The following separately illustrates the faults of the four natures. It is divided into two parts. First, self-origination, which is further divided into two parts. First, revealing the faults, which is again divided into two parts. First, explaining based on the objects of delusion and the deluding afflictions. First, explaining the various deluding afflictions. Clinging to any one of them will generate ten fundamental afflictions (ten fetters). Among these fundamental afflictions, there are sharp and dull ones, deviating from the above fundamental afflictions. Experiencing the three realms and the four noble truths forms eighty-eight afflictions. Although pervading the three realms and the four noble truths, as long as one wrong view arises, it can fully arise, and once dealt with, it can be immediately eliminated. This is called the general name of afflictions of sharp fetters. If considering the differences in the realm systems of thought afflictions, since they do not delude the truth, they are not directed at the four noble truths, but only experience the three realms to form ten fundamental afflictions. Adding the previous eighty-eight, it forms ninety-eight afflictions. 2. '此則下所迷諸法' (ci ze xia suo mi zhu fa): This refers to the various dharmas that are deluded, namely the four noble truths and the Three Jewels. 2. '若作下約能執所執二' (ruo zuo xia yue neng zhi suo zhi er): The following explains based on the two aspects of what is clung to and what can cling. First, explaining the nature of clinging to self. First, correctly judging that it belongs to calculation. Even if studying the Buddha's teachings, if clinging to the view that the objects and wisdom are natural, or thinking that illumination and non-illumination are constant objects and wisdom, and the view of self cannot be forgotten, it will only increase the cycle of birth and death. Since delusion and karmic obstacles are heavy, there is no difference from the cycle of those external paths. 2. '故大下引大論證' (gu da xia yin da lun zheng): Therefore, quoting the Mahaprajnaparamita Shastra to prove it. That treatise explains the meaning of the three selves, saying: Ordinary people have three selves, namely the self of views, the self of pride, and the self of name. Learners have two selves, and those who have nothing more to learn have one self. The self of views belongs to the sharp fetters, which can be immediately cut off by the first fruit, so it is said that learners have two selves. The self of pride belongs to the dull fetters, which can only be completely cut off by the fourth fruit, so it is said that those who have nothing more to learn have one self. It is only in accordance with worldly customs that we distinguish between each other, and the saying that there is a self of name means that the three selves of speech are different. 2. '今凡下所執正教' (jin fan xia suo zhi zheng jiao): Now, people generally use wrong views and arrogance to understand the language of the scriptures and treatises, just like worms gnawing at words, not knowing right from wrong, only increasing wrong views and arrogance, and therefore unable to understand the truth. This is what is called 'not knowing what is right'. Because they do not understand right from wrong, it is like taking the elixir of immortality but dying early. 2. '今不下結非' (jin bu xia jie fei): Now, summarizing this error. 2. '自生下例三' (zi sheng xia li san): The following gives an example to illustrate the third situation. If wrong views and arrogance increase, faults will arise for hundreds of thousands of phrases of the Buddha's teachings. 2. '二二明下約理內二' (er er ming xia yue li nei er): The following explains based on the inner principle. First, revealing the phenomenon, first explaining the inner principle. Among the four objects and wisdom mentioned above, using any one of them, and knowing that it was originally to eliminate wrong views and arrogance, then diligently studying the objects and wisdom, for the ability to delude

破名為畢故。于智不著名不造新。乃成似解而發真證。譬如盲人等者。大經如來性品云。譬如百盲人為治目故。造詣良醫。是時良醫即以金錍抉其眼膜。以一指示之。問言見否。盲人答言。我猶未見。復以二指三指示之。乃言少見。彼經所譬具示三諦方云少見。今文但喻抉見思之膜示真諦之指。雖非佛性且約見空得稱理內。二雖見下斥作意。斯境智者雖滅惑證真。非唯境唯智。思議不絕非今所論。二今明下結非。二次明下不思議二。初據前破性難。四句境智若非。云何立於境智況諸經論所明境智不過此四。二答經下離性四悉答二。初辯相二。初四悉檀相二。初明赴機四悉二。初明四相。聖人境智永袪四執。若其眾生於自然境智。有歡喜生善破惡入理機者。聖乃隨機。說言境智自天而然。眾生若於相待境智。因緣境智。絕待境智。有四悉檀機。聖人一一隨彼機緣。為作相待等三種說也。各令獲益。是故經中作此四種說境智也。二雖作下辯離情。聖說境智天然等相。永無四執愛見不生。故令聞者破惑入道。得真境智。三悉境智亦復如是。二如是下明能顯正法若知四種執著過患。名識苦集。若知四悉被機獲益。名識道滅四諦既明三寶則立。諸佛之法無不現前。二若以下不思議相二。初再明思議。於四境智離計而修。四性既空

【現代漢語翻譯】現代漢語譯本『破名』（Po Ming）指的是『畢故』（Pi Gu）。對於智慧，不執著名相，也不創造新的名相，這樣才能成就類似於理解的狀態，並最終引發真實的證悟。這就像一群盲人，爲了治療眼睛，去拜訪一位良醫。《大般涅槃經·如來性品》中說：『譬如一百個盲人，爲了治療眼睛，去拜訪一位良醫。這時，良醫用金針撥開他們的眼膜，然後用一根手指指給他們看，問他們是否看見。盲人回答說：我仍然沒有看見。』醫生又用兩根、三根手指指給他們看，盲人才說：『稍微看見了。』那部經用這個比喻，完整地展示了三諦（San諦）才能說『稍微看見』。而本文只是比喻撥開見思惑（Jian Si Huo）的眼膜，展示真諦（Zhen諦）的手指。雖然這並非佛性（Fo Xing），但大約是證悟空性（Kong Xing）而得的稱合理體。第二，『雖見下』，是斥責作意（Zuo Yi）。這種境界，智者雖然滅除迷惑而證得真理，但並非只有境界或只有智慧。如果思議不斷絕，就不是現在所討論的。第二，『今明下』，是總結並非如此。其次，『明下』，是不思議（Bu Si Yi）二。首先，根據前面破斥自性的困難，四句的境界和智慧如果不是，又如何建立境界和智慧呢？況且各種經論所闡明的境界和智慧，也不過是這四種。第二，『答經下』，是用離四性（Si Xing）的四悉檀（Si Xi Tan）來回答。首先，辨別相狀。首先，四悉檀的相狀。首先，闡明應機的四悉檀。首先，闡明四種相狀。聖人的境界和智慧永遠祛除四種執著。如果眾生對於自然境界和智慧，有歡喜、生善、破惡、入理的機緣，聖人就隨機說法，說境界和智慧是自然而然的。眾生如果對於相待境界和智慧、因緣境界和智慧、絕待境界和智慧，有四悉檀的機緣，聖人就一一隨順他們的機緣，為他們作相待等三種說法，各自讓他們獲得利益。因此，經典中才會有這四種關於境界和智慧的說法。第二，『雖作下』，是辨別遠離情執。聖人所說的境界和智慧，具有天然等相，永遠沒有四種執著，愛見不生，所以能讓聽聞者破除迷惑，進入正道，獲得真實的境界和智慧。三種悉檀的境界和智慧也是如此。第二，『如是下』，是闡明能夠彰顯正法。如果知道四種執著的過患，就叫做認識苦集（Ku Ji）。如果知道四悉檀應機而獲得利益，就叫做認識道滅（Dao Mie）。四諦（Si諦）既然明瞭，三寶（San Bao）就得以確立，諸佛的法無不顯現。第二，『若以下』，是不思議相。首先，再次闡明思議。對於四種境界和智慧，遠離計較而修習，四性既然是空性的。

【English Translation】 English version 『Po Ming』 (破名) refers to 『Pi Gu』 (畢故). Regarding wisdom, one should not be attached to names and forms, nor create new ones, in order to achieve a state similar to understanding and ultimately trigger true enlightenment. This is like a group of blind people who, in order to treat their eyes, visit a good doctor. The Nirvana Sutra, in the chapter on the Buddha-nature, says: 『It is like a hundred blind people who, in order to treat their eyes, visit a good doctor. At this time, the good doctor uses a golden needle to open their eye membranes, and then points to them with one finger, asking if they see. The blind people answer: I still do not see.』 The doctor then points to them with two or three fingers, and the blind people say: 『I see a little.』 That sutra uses this metaphor to fully demonstrate that only by fully understanding the Three Truths (San諦) can one say 『see a little.』 This text only uses the metaphor of opening the eye membrane of the delusions of views and affections (Jian Si Huo), showing the finger of the ultimate truth (Zhen諦). Although this is not the Buddha-nature (Fo Xing), it is approximately the principle of realizing emptiness (Kong Xing) and attaining the reasonable body. Second, 『Although seeing below』 is to criticize intentionality (Zuo Yi). In this state, although the wise eliminate delusions and attain truth, it is not only the state or only wisdom. If thinking does not cease, it is not what is being discussed now. Second, 『Now clear below』 is to conclude that it is not so. Secondly, 『Clear below』 is the inconceivable (Bu Si Yi) two. First, according to the previous difficulty of refuting self-nature, if the four sentences of state and wisdom are not, how can state and wisdom be established? Moreover, the states and wisdom clarified by various sutras and treatises are only these four. Second, 『Answer sutra below』 is to answer with the Fourfold Asraya (Si Xi Tan) that is apart from the four natures (Si Xing). First, distinguish the characteristics. First, the characteristics of the Fourfold Asraya. First, clarify the Fourfold Asraya that responds to the occasion. First, clarify the four characteristics. The state and wisdom of the sages forever eliminate the four attachments. If sentient beings have the opportunity to rejoice, generate goodness, break evil, and enter the principle for the natural state and wisdom, the sages will teach according to the occasion, saying that the state and wisdom are natural. If sentient beings have the opportunity of the Fourfold Asraya for the relative state and wisdom, the causal state and wisdom, and the absolute state and wisdom, the sages will follow their opportunities one by one, and make three kinds of statements such as relative to them, so that they can each gain benefits. Therefore, there are these four kinds of statements about state and wisdom in the scriptures. Second, 『Although making below』 is to distinguish away from emotional attachments. The state and wisdom spoken by the sages have natural characteristics, and there are never four attachments, and love and views do not arise, so that listeners can break through delusions, enter the right path, and obtain true state and wisdom. The state and wisdom of the three kinds of Asraya are also like this. Second, 『Thus below』 is to clarify that it can manifest the Dharma. If you know the faults of the four attachments, it is called knowing suffering and accumulation (Ku Ji). If you know that the Fourfold Asraya responds to the occasion and gains benefits, it is called knowing the path and extinction (Dao Mie). Since the Four Noble Truths (Si諦) are clear, the Three Jewels (San Bao) can be established, and the Dharma of all Buddhas will appear. Second, 『If below』 is the inconceivable aspect. First, clarify thinking again. For the four states and wisdom, cultivate away from calculation, since the four natures are empty.

入空取證。雖成理內未泯言思。二若不下正明不思議三。初約義示。

問。摩訶止觀破見思假節節皆明性相二空。不思議境中約法性無明。檢四性過。荊溪云。本自二空為性德境推檢二空為修德境。是則思議及不思議。各須性相二空之觀。今文何故頓乖諸說。乃以二空分對兩處。

答。通別二惑同障中道。委論觀法皆須二空。今既略談名有存沒。通惑破處雖具二空。小人得之住涅槃相。是故且沒相空之名。若破別惑從勝而說。但存空相而於其中。含二空義。何者。以觀四種境智名字。不住四句亦不不住。四句屬性不住屬相。既了四種境智之名。無說無聞。不起分別。不作思量。豈于別理猶計性實。今分二空破通別惑。且順諸論教道之說。小但人空大得二空。先人後法。良由今文未論觀法。且寄次第示妙境智也。二金光下引經證。三此且下指大本。二龍樹下引類。大論釋經皆先破計。後方示義。今明境智亦類彼文。先破理外見慢惑心。次斥小乘思議之證。後方顯示不可思議四悉境智。二夫依下正釋境智二。初定先後。二世者下依義釋二。初釋境二。初釋世二。初釋名義二。初示世分三種二。初直列三種。大論釋百八三昧中。至釋能照一切世間三昧云。得是三昧故。能照三種世間。謂眾生世間。住處世間。五

【現代漢語翻譯】現代漢語譯本：入空以求證悟。即使在理上有所成就，言語思慮仍然存在。如果不能超越這二者，就無法真正明白不可思議之境。以下分三點說明。第一點，從義理上進行闡釋。問：摩訶止觀在破除見思惑和假名時，每一處都闡明了性空和相空這二空的道理。在不可思議之境中，通過法性無明來檢驗四性的過失。荊溪湛然大師說：『本來就具備的二空是性德之境，通過推究檢驗而得到的二空是修德之境。』那麼，思議之境和不可思議之境，都需要性空和相空這二空之觀。為什麼本文的說法與這些論述大相逕庭，反而將二空分別對應于不同的地方呢？答：通惑（三界內的迷惑）和別惑（菩薩的迷惑）都同樣障礙著中道。詳細論述觀法時，都需要二空。現在既然是簡略地談論，所以名稱上有保留和省略。在破除通惑的地方，雖然也具備二空，但小乘人得到它之後，會安住于涅槃的寂靜狀態。因此，暫時省略了相空這個名稱。如果破除別惑，則從殊勝的角度來說，只保留空相，但其中包含了二空的含義。為什麼這樣說呢？因為觀察四種境智的名字時，不住於四句，也不不落入四句。四句屬於性，不住於四句就屬於相。既然明白了四種境智的名字，就無所謂說，無所謂聽，不起分別，不作思量。難道對於別理，還會執著於它的真實性嗎？現在將二空分別用來破除通惑和別惑，只是順應各種論典中關於教道的說法。小乘人只證得人空，大乘人才能證得二空。先證人空，后證法空。這是因為本文還沒有論述觀法，只是借用次第來闡釋微妙的境智。第二點，引用《金光明經》作為經文的證據。第三點，以下引用《大本經》的說法。第二點，引用龍樹菩薩的論述作為例證。《大智度論》解釋經文時，都是先破除計執，然後才闡釋義理。現在闡明境智，也類似於《大智度論》的文義，先破除理外的見慢惑心，然後批判小乘思議之證，最後才顯示不可思議的四悉檀（世界的、各各為人、對治、第一義）境智。第二，依據以下內容來正確解釋境智二者。首先確定先後順序。第二，世間的內容，依據義理來解釋。首先解釋境，分為解釋世間。首先解釋世間，分為解釋名義。首先闡釋世間分為三種。首先直接列出三種。《大智度論》解釋百八三昧時，直到解釋能照一切世間三昧時說：『得到這種三昧的緣故，能夠照亮三種世間，即眾生世間、住處世間、五陰世間。』

【English Translation】 English version: Entering emptiness to seek enlightenment. Even with achievements in principle, speech and thought still exist. If one cannot transcend these two, one cannot truly understand the realm of the inconceivable. The following explains in three points. First, explain from the perspective of meaning. Question: The Mahā-śamatha-vipassanā (摩訶止觀) clarifies the two emptinesses of svabhāva (性, nature) and lakṣaṇa (相, characteristic) in every section when breaking through the delusions of views and thoughts (dṛṣṭi-heya 見惑) and provisionality (prajñapti 假). In the inconceivable realm, examine the faults of the four natures through the avidyā (無明, ignorance) of dharmatā (法性, the nature of reality). Jingxi Zhanran (荊溪湛然) says: 'The two emptinesses that are originally possessed are the realm of svabhāva-guṇa (性德, inherent virtue), and the two emptinesses obtained through investigation and examination are the realm of śikṣā-guṇa (修德, acquired virtue).' Then, both the realm of the conceivable and the realm of the inconceivable require the contemplation of the two emptinesses of svabhāva and lakṣaṇa. Why does the statement in this text differ so greatly from these discussions, and instead correspond the two emptinesses to different places? Answer: The general delusions (tonghuo 通惑) (delusions within the three realms) and the specific delusions (biehuo 別惑) (delusions of Bodhisattvas) both equally obstruct the Middle Way. When discussing the method of contemplation in detail, both emptinesses are needed. Now, since it is a brief discussion, there are preservations and omissions in the names. Although the two emptinesses are also present in the place of breaking through the general delusions, Śrāvakas (小乘人, Small Vehicle practitioners) who obtain it will abide in the state of nirvāṇa (涅槃, cessation). Therefore, the name of lakṣaṇa-śūnyatā (相空, emptiness of characteristics) is temporarily omitted. If breaking through the specific delusions, then from the perspective of superiority, only the emptiness of lakṣaṇa is retained, but it contains the meaning of the two emptinesses. Why is this so? Because when observing the names of the four kinds of realms and wisdoms, one does not abide in the four statements, nor does one not fall into the four statements. The four statements belong to svabhāva, and not abiding in the four statements belongs to lakṣaṇa. Since one understands the names of the four kinds of realms and wisdoms, there is no so-called speaking or hearing, no arising of discrimination, and no making of deliberation. Would one still cling to the reality of svabhāva for the specific principle? Now, using the two emptinesses to break through the general and specific delusions is merely in accordance with the teachings in various treatises. Śrāvakas only realize the emptiness of self (pudgala-śūnyatā 人空), while Mahāyānists (大乘人, Great Vehicle practitioners) can realize the two emptinesses. First realize the emptiness of self, then realize the emptiness of dharma (法空). This is because this text has not yet discussed the method of contemplation, but is merely borrowing the sequence to explain the subtle realms and wisdoms. Second, cite the Suvarṇaprabhāsa Sūtra (金光明經) as scriptural evidence. Third, the following cites the statement from the Mahāratnakūṭa Sūtra (大本經). Second, cite the discussions of Nāgārjuna (龍樹菩薩) as examples. When Nāgārjuna's Mahāprajñāpāramitopadeśa (大智度論) explains the sūtras, it always first breaks through the clinging, and then explains the meaning. Now, clarifying the realms and wisdoms is also similar to the meaning of the Mahāprajñāpāramitopadeśa, first breaking through the pride and delusion of views outside of principle, then criticizing the proof of the Śrāvakas' conceivable, and finally revealing the inconceivable four siddhāntas (四悉檀, four kinds of explanations) (worldly, individual, remedial, and supreme truth) realms and wisdoms. Second, correctly explain the two, realms and wisdoms, according to the following content. First determine the order. Second, the content of the world, explain according to the meaning. First explain the realm, divided into explaining the world. First explain the world, divided into explaining the name and meaning. First explain that the world is divided into three kinds. First directly list the three kinds. When the Mahāprajñāpāramitopadeśa explains the one hundred and eight samādhis, until explaining the samādhi that can illuminate all worlds, it says: 'Because of obtaining this samādhi, one can illuminate the three kinds of worlds, namely the sentient beings world, the dwelling place world, and the five skandhas (五陰, aggregates) world.'

陰世間。故一家用義。準彼論之三世。演法華之十如。妙談三千。固非常情之所企及。二既有下義須至三。二世是下辯三通十界二。初約依正明世間。二各各下約因果明法界。二今就下示妙境二。初示妙義二。初明三千緣起。界有相性至究竟等。因果方備。十界皆爾則成百法。十界互具既成百界。則使因果成於千法。如是千法不出解惑因緣。及以所生世出世法。小說無漏因緣但能滅法。故令四聖終歸灰斷。大說無漏因緣則能顯法。故使四聖終歸常住。故引大經證大乘義。須了緣起修性皆然。皆由理具方有事用故也。然復應知今明千法即是三千。以約三種釋世間故。且一界報須論依正。正復假實。又如初相。如世日者記於此世。夭壽賢愚實法也。僧俗仕庶假名也。衣食田宅依報也。豈非初相能表三邪。初后既爾中可例知。故千法三千但廣略爾。今文前明三種世間。今說一千因果之法。前後相顯其義圓足。二是諸下示三諦妙境。以三千法皆因緣生。是故一一即空假中。三諦互具非縱非橫。故荊溪云。三德三諦三千。皆絕言思是為妙境。二此境下該三法二。初約三人分二境。一家明觀不出二境。四念處心對陰色。而分內外。此文心對生佛。而分自他。十不二門以心對彼依正色心而分內外。則依正生佛及己色陰。皆名為外。荊

【現代漢語翻譯】現代漢語譯本陰世間（指地獄）。所以一家使用『義』這個概念，是依據天臺宗的理論來推論三世（過去、現在、未來），闡述《法華經》的十如是（相、性、體、力、作、因、緣、果、報、本末究竟等）。這種精妙的談論三千世間，確實不是一般人所能理解的。既然已經有了下義，就必須達到三。二世是下辯三通十界二。首先從依報和正報來闡明世間。其次，各自從因果來闡明法界。現在就來展示妙境二。首先展示妙義二。首先闡明三千緣起。界有相性直到究竟等，因果才完備。十界都是如此，就形成了百法。十界相互具足，就形成了百界。從而使因果成就於千法。這千法不出解惑的因緣，以及所產生的世間法和出世間法。小乘所說的無漏因緣只能滅法，所以使得四聖（聲聞、緣覺、菩薩、佛）最終歸於灰斷。大乘所說的無漏因緣則能顯法，所以使得四聖最終歸於常住。所以引用大乘經典來證明大乘的意義，必須瞭解緣起，修性也是如此。都是因為理體具足，才會有事相的作用。然而還應該知道，現在所說的千法就是三千，因為是根據三種世間來解釋的。而且一界的果報必須討論依報和正報。正報又分為假和實。又如最初的相。如世間日記於此世，夭壽賢愚是實法。僧俗仕庶是假名。衣食田宅是依報。難道不是最初的相就能代表三邪嗎？最初和最後既然如此，中間可以類推得知。所以千法和三千隻是廣略的區別。現在文前闡明三種世間。現在說一千因果之法。前後相互顯明，其意義圓滿充足。其次是諸下，展示三諦妙境。因為三千法都是因緣所生，所以每一個法都即是空、假、中。三諦相互具足，不是縱向排列，也不是橫向並列。所以荊溪湛然大師說，『三德（法身德、般若德、解脫德）、三諦（空諦、假諦、中諦）、三千，都是超越言語思慮的，這就是妙境。』其次是此境下，包含三法二。首先從三人來分二境。一家闡明觀行不出二境。四念處（身念處、受念處、心念處、法念處）的心，對治陰色，從而分為內外。此文的心，對治生佛，從而分為自他。十不二門以心對治依報、正報、色、心，從而分為內外。那麼依報、正報、生、佛以及自己的色陰，都稱為外。荊溪

【English Translation】 English version The realm of Yin (referring to hell). Therefore, the 'Yi' (meaning, principle) is used by one school, based on the theory of the three periods (past, present, and future) in the Tiantai school, elaborating on the 'Ten Suchnesses' (appearance, nature, entity, power, function, cause, condition, effect, consequence, and ultimate equality) of the Lotus Sutra. This subtle discussion of the three thousand realms is indeed beyond the comprehension of ordinary people. Since there is already a lower meaning, it is necessary to reach the three. The two worlds are the lower explanation of the three connections and the ten realms. First, explain the world in terms of dependent and independent retributions. Second, explain the Dharma realm in terms of cause and effect. Now, show the wonderful realm in two parts. First, show the wonderful meaning in two parts. First, explain the arising of the three thousand conditions. The realms have appearance and nature until the ultimate, and the cause and effect are complete. All ten realms are like this, forming a hundred dharmas. The ten realms mutually possess each other, forming a hundred realms. Thus, cause and effect are achieved in a thousand dharmas. These thousand dharmas do not go beyond the conditions for resolving doubts, as well as the worldly and transcendental dharmas that arise. The Hinayana's (Small Vehicle) teaching of non-outflow conditions can only extinguish dharmas, so that the Four Sages (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) ultimately return to annihilation. The Mahayana's (Great Vehicle) teaching of non-outflow conditions can reveal dharmas, so that the Four Sages ultimately return to permanence. Therefore, citing the Mahayana scriptures to prove the meaning of Mahayana, one must understand the arising of conditions, and the cultivation of nature is also the same. It is all because the principle is complete that there is the function of phenomena. However, it should also be known that the thousand dharmas now spoken of are the three thousand, because they are explained according to the three kinds of worlds. Moreover, the retribution of one realm must discuss dependent and independent retributions. The independent retribution is divided into false and real. It is also like the initial appearance. For example, the worldly diary records in this world, premature death, longevity, wisdom, and foolishness are real dharmas. Monks, laity, officials, and commoners are false names. Clothing, food, fields, and houses are dependent retributions. Isn't it that the initial appearance can represent the three evils? Since the beginning and the end are like this, the middle can be inferred. Therefore, the thousand dharmas and the three thousand are only different in breadth and brevity. Now, the text in front explains the three kinds of worlds. Now, it speaks of the thousand dharmas of cause and effect. The front and back mutually illuminate each other, and its meaning is complete and sufficient. Second, the 'Zhu Xia' (all below), shows the wonderful realm of the three truths. Because the three thousand dharmas are all born of conditions, each dharma is emptiness, provisionality, and the middle way. The three truths mutually possess each other, neither vertically arranged nor horizontally juxtaposed. Therefore, Master Jingxi Zhanran said, 'The three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue), the three truths (truth of emptiness, truth of provisional existence, truth of the middle way), and the three thousand, all transcend words and thoughts, this is the wonderful realm.' Second, the 'Ci Jing Xia' (this realm below), includes the three dharmas in two parts. First, divide the two realms from the three people. One school explains that contemplation does not go beyond the two realms. The mind of the Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas) counteracts the skandhas of form and color, thus dividing into internal and external. The mind of this text counteracts sentient beings and Buddhas, thus dividing into self and other. The Ten Non-Dual Gates use the mind to counteract dependent retribution, independent retribution, form, and mind, thus dividing into internal and external. Then, dependent retribution, independent retribution, sentient beings, Buddhas, and one's own skandhas of form are all called external. Jingxi

溪特會兩處之文。立外境也。應知生佛依正。及己色心皆是法界。無不具足三千三諦。故內外自地皆是妙境。但為觀境近而復要。莫若內心。故諸經論多明心法遍攝一切。須知遍攝由乎不二。故四念處云。唯是一識唯是一色。萬象之色既許心具。千差之心何妨色具。眾產生佛是依報成。國土廢興豈是他事。有不達者。但執唯心不許色具。而立難云。色具三千應自成佛。何處曾見草木受記。是何言歟。是何言歟。以說心具義則易明。於色示具。相則難顯。故使教文多明心具欲稟教者因易解難。以心例色。乃顯諸法一一圓具。故云唯色唯聲唯香唯味唯觸。況唯心之說有實有權。唯色之言非權唯實。是故大師為立圓宗。特宣唯色。乃是吾祖獨拔之談。固隱圓宗唯同他說。其意何邪。唯心之義。今非不談。以明自心及依正色。此之三處各具諸法。則令唯心不與他共。何者。忽若不明萬法互具。如何可立心具三千。金光明雲。於一切法含受一切。斯之密義深可依憑。

問。大意云。色由心造全體是心。何教文云。心由色造。全體是色。又義例說。心具三千。是于無情立佛乘義。亦是心攝何關色邪。

答。約能造心攝法易解。故順經論以心攝法。而為觀境。故云色由等也。大師既云。唯是一色而分二種。謂有分別色無

【現代漢語翻譯】現代漢語譯本：溪特會兩處之文，確立了外境的存在。應當知道眾生（生）與佛，以及他們的依報（所居住的環境）和正報（身心），還有自身的色（物質）與心（精神），都屬於法界，無不完備地具備天臺宗的三千性相和三諦（空、假、中）。因此，無論是內在還是外在，自身所處的境界都是妙境。但因為觀察的境界越近越重要，所以沒有比內心更重要的了。因此，諸多的經典和論著大多闡明心法，普遍地涵蓋一切。必須明白這種普遍涵蓋是基於不二的原則。所以《四念處》中說，『唯一是識，唯一是色』。既然允許萬象之色存在於心中，那麼千差萬別的心為什麼不能存在於色中呢？眾產生佛是依靠依報成就的，國土的廢棄和興盛難道是與自身無關的事情嗎？有些人不明白這個道理，只是執著于唯心，不允許色具足一切，於是提出疑問說，如果色具足三千性相，那麼色自身就應該成佛，哪裡曾見過草木接受佛的授記呢？這是什麼話啊！這是什麼話啊！因為說心具足一切性相的道理容易明白，而要說明色具足一切性相，其現象則難以顯現。所以使得佛教的經文大多闡明心具足一切，想要學習佛法的人因此容易理解困難的道理，用內心來比喻色，才能顯現出諸法一一圓滿具足。所以說『唯一是色，唯一是聲，唯一是香，唯一是味，唯一是觸』。更何況唯心的說法有真實有方便，而唯色的說法並非方便而是真實。因此，智者大師爲了確立圓頓宗，特別宣揚唯色，這是我們祖師獨到的見解。如果隱藏圓頓宗的教義而只說與他人相同的觀點，那又是什麼意思呢？唯心的意義，現在並非不談，而是爲了說明自身的心以及依報和正報的色，這三處各自具足諸法，那麼就使得唯心的說法不與他人相同。為什麼呢？如果不能明白萬法互相具足，又怎麼能夠確立心具足三千性相呢？《金光明經》中說，『於一切法含受一切』，這個秘密的意義非常值得依靠。問：大意是說，色由心造，全體是心。為什麼佛教經文又說，心由色造，全體是色呢？而且按照義例來說，心具足三千性相，這是在無情之物上建立佛乘的意義，也是心所攝受的，與色有什麼關係呢？答：從能造的心來攝受諸法容易理解，所以順應經論以心來攝受諸法，作為觀想的境界。所以說『色由』等等。智者大師既然說『唯一是色』，又分為兩種，即有分別色和無分別色。

【English Translation】 English version: The texts from the two locations of Xi Te Hui establish the existence of external realms. It should be understood that sentient beings (birth) and Buddhas, as well as their dependent retributions (the environment they live in) and proper retributions (body and mind), and one's own form (matter) and mind (spirit), all belong to the Dharma realm, and all completely possess the three thousand aspects and three truths (emptiness, provisionality, and the middle way) of the Tiantai school. Therefore, whether internal or external, one's own state is a wonderful realm. However, because the closer the observed realm is, the more important it is, there is nothing more important than the inner mind. Therefore, many scriptures and treatises mostly explain the mind-dharma, universally encompassing everything. It must be understood that this universal encompassing is based on the principle of non-duality. Therefore, the Four Foundations of Mindfulness state, 'Only is consciousness, only is form.' Since the myriad forms of matter are allowed to exist in the mind, why can't the myriad differences of mind exist in matter? Sentient beings attain Buddhahood by relying on dependent retributions, so are the destruction and prosperity of the land unrelated to oneself? Some people do not understand this principle, but only cling to the mind-only, not allowing form to possess everything, and then raise the question, if form possesses three thousand aspects, then form itself should attain Buddhahood, where have you ever seen plants and trees receive the Buddha's prediction? What is this talk! What is this talk! Because the principle of saying that the mind possesses everything is easy to understand, but to explain that form possesses everything, its phenomena are difficult to manifest. Therefore, Buddhist scriptures mostly explain that the mind possesses everything, so that those who want to learn the Dharma can easily understand difficult principles, using the mind to compare with form, so as to show that all dharmas are completely possessed one by one. Therefore, it is said 'Only is form, only is sound, only is smell, only is taste, only is touch.' Moreover, the saying of mind-only has both truth and expediency, while the saying of form-only is not expediency but truth. Therefore, Great Master Zhiyi, in order to establish the perfect and sudden school, especially promoted form-only, which is our ancestor's unique view. If you hide the teachings of the perfect and sudden school and only say the same views as others, what is the meaning of that? The meaning of mind-only is not not talked about now, but to explain one's own mind and the form of dependent and proper retributions, these three places each possess all dharmas, then it makes the saying of mind-only not the same as others. Why? If you cannot understand that all dharmas possess each other, how can you establish that the mind possesses three thousand aspects? The Golden Light Sutra says, 'In all dharmas, contain and receive all,' this secret meaning is very worthy of reliance. Question: The general idea is that form is created by the mind, and the whole is the mind. Why do Buddhist scriptures say that the mind is created by form, and the whole is form? Moreover, according to the meaning of the example, the mind possesses three thousand aspects, which is to establish the meaning of the Buddha-vehicle on inanimate objects, and is also what the mind receives, what does it have to do with form? Answer: It is easy to understand to use the creating mind to encompass all dharmas, so follow the scriptures and treatises to use the mind to encompass all dharmas, as a realm of contemplation. Therefore, it is said 'Form by' and so on. Since Great Master Zhiyi said 'Only is form', it is divided into two types, namely, form with discrimination and form without discrimination.

分別色。意指識心為分別色。此色造心有何數量。那云。一向色不造心。既云。唯是一色。那云。不云全體是色。又至果時。依中現正正中現依。剎說塵說因果理同依正何別。理性名字已有依正不二之相。何緣堅執一邊具邪。無情佛乘約心具說。元是一體從易而觀。勿引此文證色不具大。師此說令知皆具。而今據此唯局在心。是得意邪為失意邪。欲人生解邪為符我見邪。二問自下引二經明各具二。初問。前以十界而為世境。次明世境有自有他。他即生佛自即己心。乃引華嚴心如畫師造種種陰。種種之言豈非生佛。故據此文而設今問。能造之心可具十界。所造生佛云何各能具十界邪。以知世人不解三法無差之義。謂心為理生佛是事。理能造事心隨解緣造佛。心隨迷緣造生。三不相離名無差別。此解違經隱覆圓義。故興此問以生后答。二答。先引凈名實相者。即諸法實相也。約今經意。十界諸法皆實相也。觀身觀佛實相既然。豈不各具十法界邪。復引華嚴三無差文。以證各具。彼經如來林菩薩云。心如工畫師造種種五陰。一切世間中莫不從心造。如心佛亦爾。如佛眾生然。心佛及眾生是三無差別。經文先示心造一切。便以此心而例于佛。示佛權造同心實造。次復以佛而例眾生。示生實造同佛權造。權實雖異因果暫殊。三皆

【現代漢語翻譯】現代漢語譯本分別色（意指識心為分別色）：這種色法造心有多少數量呢？回答說：『一向色不造心。』既然說『唯是一色』，又說『不云全體是色』。又說到證果的時候，依報中顯現正報，正報中顯現依報。剎土的說法、微塵的說法，因果的道理，都與依報正報相同，那麼依報和正報有什麼區別呢？從理性名字上來說，已經有了依報正報不二的相狀，為什麼還要執著於一邊，這難道不是邪見嗎？無情說法，佛乘是約心而說的，原本是一體，從容易的角度來觀察。不要引用這些經文來證明色法不具足大法。大師這樣說，是爲了讓人知道一切都具足。而現在根據這些經文，卻只侷限在心上，這是領會了大師的意旨呢，還是曲解了大師的意旨？是想啓發人們的理解呢，還是爲了迎合自己的見解？第二問，從下面引用兩部經來闡明各自具足二法。首先問：前面以十法界作為世間境界，接下來闡明世間境界有自有他。他，指的是生佛；自，指的是自己的心。於是引用《華嚴經》『心如畫師，造種種陰』。『種種』二字，難道不是指生佛嗎？所以根據這段經文而提出現在的疑問：能造的心可以具足十法界，那麼所造的生佛，為什麼各自也能具足十法界呢？因為知道世人不理解三法無差別的含義，認為心是理，生佛是事。理能造事，心隨著解緣而造佛，心隨著迷緣而造生。三者不相分離，稱為無差別。這種理解違背了經義，隱蔽了圓滿的意義。所以提出這個問題，以引出後面的回答。第二答，首先引用《維摩詰經》『實相者，即諸法實相也』。按照《梵網經》的意義，十法界諸法都是實相。觀察自身，觀察佛，實相都是如此，難道不是各自具足十法界嗎？又引用《華嚴經》三無差別的經文，來證明各自具足。那部經中，如來林菩薩說：『心如工畫師，造種種五陰，一切世間中，莫不從心造。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。』經文先是揭示心能造一切，然後用這個心來比擬佛，揭示佛的權巧之造與心的真實之造相同。接著又用佛來比擬眾生，揭示眾生的真實之造與佛的權巧之造相同。權巧和真實雖然不同，因和果暫時有差別，三者都……

【English Translation】 English version 'Differentiating Form' (meaning the discriminating mind is 'differentiating form'): How many of these forms create the mind? The answer is: 'Form never creates the mind.' Since it is said 'Only this one form,' it is also said 'It is not said that the entirety is form.' Furthermore, when attaining the fruit, the dependent realm manifests within the proper realm, and the proper realm manifests within the dependent realm. The teachings about lands, the teachings about dust motes, the principles of cause and effect are the same for dependent and proper realms. So what is the difference between dependent and proper realms? In terms of the name of principle, there is already the aspect of non-duality between dependent and proper realms. Why then insist on one side, is this not a heretical view? Inanimate objects expounding the Dharma, the Buddha Vehicle speaks in terms of the mind. Originally it is one entity, observed from an easy perspective. Do not cite these texts to prove that form does not possess the Great Dharma. The Master said this to make people know that all possess it. But now, based on these texts, it is limited only to the mind. Is this understanding the Master's intention, or distorting it? Is it to enlighten people's understanding, or to conform to one's own views? The second question, from below, cites two sutras to clarify that each possesses both. First question: Previously, the Ten Realms were taken as the world's environment. Next, it is clarified that the world's environment has self and other. 'Other' refers to sentient beings and Buddhas; 'self' refers to one's own mind. Thus, the Avatamsaka Sutra is cited: 'The mind is like a painter, creating various aggregates.' Do the words 'various' not refer to sentient beings and Buddhas? Therefore, based on this text, the current question is posed: The mind that can create can possess the Ten Realms, so how can the created sentient beings and Buddhas each possess the Ten Realms? Because it is known that people do not understand the meaning of the non-difference of the Three Dharmas, they think that the mind is principle and sentient beings and Buddhas are events. Principle can create events, the mind creates Buddhas following liberating conditions, and the mind creates sentient beings following deluded conditions. The three are inseparable, called non-difference. This understanding violates the sutras and conceals the complete meaning. Therefore, this question is raised to elicit the answer below. Second answer, first citing the Vimalakirti Sutra: 'The suchness is the suchness of all dharmas.' According to the meaning of the Brahma Net Sutra, all dharmas of the Ten Realms are suchness. Observing oneself, observing the Buddha, suchness is like this, so does each not possess the Ten Dharma Realms? Again, citing the Avatamsaka Sutra's text on the non-difference of the three to prove that each possesses it. In that sutra, the Bodhisattva Rulai Lin said: 'The mind is like a skilled painter, creating various aggregates. In all the worlds, nothing is not created from the mind. As the mind, so is the Buddha. As the Buddha, so are sentient beings. Mind, Buddha, and sentient beings, these three are without difference.' The sutra first reveals that the mind can create everything, then uses this mind to compare to the Buddha, revealing that the Buddha's skillful creation is the same as the mind's real creation. Then it uses the Buddha to compare to sentient beings, revealing that sentient beings' real creation is the same as the Buddha's skillful creation. Although skillful and real are different, and cause and effect are temporarily different, the three all...

能造一切世間。故得結云三無差別。云何卻謂一是能造二為所造。何得此三無差別邪。此是今家消彼經文。若明其義更匪他知。以今經說因緣果報。即是實相。因緣是能造果報是所造。此之造義既在實相。是故造義理本具足。以此理造方有事造。三法皆爾。是故得云理事不二本末相映。理既互融事寧隔異。三法互具互變互攝。深有所以。圓頓之旨終極於斯。荊溪嘆云。不解今文。如何消偈心造一切三無差別。前問那得自他各具十界。今答豈不各具三諦。故知十界若通若別。皆是三諦。二釋音二。初約口業正釋。十法界中佛者。今既明機。須除極果自分證還但是圓機皆名佛界。悉可稱名。二問下明三業俱機二。初問起。二然通下答釋二。初正明俱通。真寂常照豈簡身意。唯赴口機。二而今下對偏顯圓二。初明古遍局六。初趣舉。二隨俗。三互舉三。初正釋。聖標于觀必照生之色心。即身意也。生標于音。必對聖之耳識。既聞音聲復觀色心。則是聖應三業機也。二舊問下通難二。初他難。一等互舉。何不名為聞色心邪。二舊答下古通三。初敘古通。舉觀為應。既色心兩字則彰應廣。舉音為機音但一字。則是機狹。機狹應廣。深顯聖德也。二今更下今載。難若逐字者。則彰感應有可有不。若俱應俱感。則不應云應二感一也。

【現代漢語翻譯】現代漢語譯本能創造一切世間萬物，所以才說結論是三者沒有差別。為什麼卻說一個是能造作的，兩個是被造作的呢？怎麼能說這三者沒有差別呢？這是我們現在用來解釋那部經文的說法。如果明白其中的道理，就沒有其他理解了。因為現在的經文說因緣果報，就是實相。因緣是能造作的，果報是被造作的。這種造作的意義既然存在於實相之中，所以造作的道理本來就具備。因為有了這個道理的造作，才會有事相上的造作。三種法都是這樣。所以才說理和事不是二元對立的，本和末相互輝映。理既然相互融合，事又怎麼會相互隔離呢？三種法相互具備、相互變化、相互攝入，其中有深刻的道理。圓頓的宗旨最終就在於此。荊溪感嘆說：『不理解現在的經文，怎麼能理解偈語中『心造一切，三無差別』的含義呢？』前面問到怎麼會有自體和他體各自具備十法界。現在回答難道不是各自具備三諦嗎？所以知道十法界無論是通還是別，都是三諦。二、解釋『音』字。第一，從口業方面正式解釋。十法界中的佛，現在既然已經明白了根機，就必須去除極果，即使是自己證得的，仍然只是圓機，都可以稱為佛界，都可以稱念佛的名號。第二，從『問』字開始，說明身口意三業都是根機。第一，提出問題。第二，從『然通』開始，回答解釋。第一，正式說明三業都是相通的。真寂常照，難道會只選擇身和意，只應和口業的根機嗎？第二，從『而今』開始，對比偏和圓。第一，說明古代普遍侷限於六根。第一，提出要點。第二，隨順世俗。第三，相互舉例。第一，正式解釋。聖人著眼於觀，必定照見眾生的色和心，這就是身和意。眾生著眼於音，必定面對聖人的耳識。既然聽到了音聲，又觀看了色和心，這就是聖人應和三業的根機。第二，從『舊問』開始，通達疑難。第一，他人的疑問。既然是平等地相互舉例，為什麼不稱為聞色心呢？第二，從『舊答』開始，古代的解釋。第一，敘述古代的解釋。舉觀作為應，既然色心兩個字就彰顯了應的廣泛。舉音作為機，音只有一個字，就說明機是狹窄的。機狹窄而應廣泛，深刻地彰顯了聖人的德行。第二，從『今更』開始，現在的解釋。如果按照字面意思來理解，就說明感應有時有，有時沒有。如果都是應和、都是感應，就不應該說應二感一了。

【English Translation】 English version It can create all the worlds. Therefore, it is concluded that the three are without difference. Why then say that one is the creator and two are the created? How can these three be without difference? This is our current interpretation of that scripture. If you understand the meaning, there is no other understanding. Because the current scripture speaks of cause, condition, effect, and retribution, which is the true reality. Cause and condition are the creators, and effect and retribution are the created. Since the meaning of this creation exists in the true reality, the principle of creation is inherently complete. Because of this principle of creation, there is the creation in phenomena. All three dharmas are like this. Therefore, it is said that principle and phenomena are not dualistic, and the root and branch reflect each other. Since principle is mutually融通(róng tōng, interpenetrating), how can phenomena be isolated? The three dharmas mutually possess, mutually transform, and mutually incorporate each other. There is a profound reason for this. The ultimate aim of the perfect and sudden teaching lies in this. Jingxi sighed: 'If you do not understand the current text, how can you understand the meaning of the verse 'The mind creates everything, the three are without difference'? ' Earlier, it was asked how there could be ten realms each possessed by oneself and others. Now, the answer is, are they not each possessed of the three truths? Therefore, it is known that the ten realms, whether 通(tōng, universal) or 別(bié, distinct), are all the three truths. 2. Explanation of the word '音' (yīn, sound). First, formally explain from the perspective of 口業(kǒu yè, verbal karma). The Buddhas in the ten dharma realms, now that the 機(jī, potential, faculty) is understood, the ultimate fruit must be removed, even if it is self-realized, it is still only the round 機(jī, potential, faculty), all can be called the Buddha realm, all can be called the name of the Buddha. Second, starting from the word '問' (wèn, question), explain that the three karmas of body, speech, and mind are all 機(jī, potential, faculty). First, raise the question. Second, starting from '然通' (rán tōng, however, universally), answer and explain. First, formally explain that the three karmas are all interconnected. True silence and constant illumination, how could it only select body and mind, only respond to the 機(jī, potential, faculty) of verbal karma? Second, starting from '而今' (ér jīn, but now), compare the partial and the complete. First, explain that ancient times universally limited themselves to the six senses. First, state the main point. Second, follow the customs. Third, give examples of each other. First, formally explain. The sage focuses on observation, and must illuminate the 色(sè, form) and 心(xīn, mind) of sentient beings, which is the body and mind. Sentient beings focus on sound, and must face the ear consciousness of the sage. Since they have heard the sound and observed the 色(sè, form) and 心(xīn, mind), this is the sage responding to the 機(jī, potential, faculty) of the three karmas. Second, starting from '舊問' (jiù wèn, old question), penetrate the doubts. First, the doubts of others. Since they are equally giving examples of each other, why not call it hearing 色(sè, form) and 心(xīn, mind)? Second, starting from '舊答' (jiù dá, old answer), the ancient explanation. First, narrate the ancient explanation. Taking observation as the response, since the two words 色(sè, form) and 心(xīn, mind) manifest the breadth of the response. Taking sound as the 機(jī, potential, faculty), the sound is only one word, which means that the 機(jī, potential, faculty) is narrow. The 機(jī, potential, faculty) is narrow and the response is broad, deeply manifesting the virtue of the sage. Second, starting from '今更' (jīn gèng, now again), the current explanation. If understood according to the literal meaning, it means that the 感應(gǎn yìng, interaction, response) sometimes exists and sometimes does not. If they are all responding and all interacting, then it should not be said that responding is two and interacting is one.

三今不下今為通聖三俱應凡三俱感。但約與奪互舉口意。四義攝。獨有言音具於三業。故云義攝。五隱顯。六難易二。初難急口機易。二又第下誓深宜急稱。二今明下引論圓釋二。初以覺觀況音聲。且引釋論。三業之事無不圓具。覺觀才動與息共俱。已成身行。既是語本又成口行。意業隱細尚能具三。身口粗顯各具可知。二但舉下明觀音圓感應。大聖一觀非獨具於一種三業。須知具足百界三業。以全法界而為應故。眾生一音圓具亦爾。以全法界而為機故。斯由大聖照窮正性察其本末。難思感應。豈以人師凡見測邪。

觀音玄義記卷第二大正藏第 34 冊 No. 1727 觀音玄義記

觀音玄義記卷第三

宋四明沙門知禮述

第二釋觀智二。初標列。二結境下解釋二。初結束世音之境。欲明觀智先束境界。世間音聲品類無邊。塵沙莫喻。須依聖教結示諦境。方可明觀。觀不依諦邪錯何疑。十界是因緣境者。以十如是類十二緣。義無別故。二二明下正明能觀之智二。初泛明諸境觀。諦緣通四教故四。三諦唯別圓故二。二諦加三接故七。一實唯圓極故一。無諦體忘觀亦不立。二今約下今依三諦觀者。境順涅槃新伊之文。觀依中論相即之說。蕩情立法示妙融心。像末觀門此為最也。初示境

【現代漢語翻譯】現代漢語譯本『三今不下今為通聖三俱應凡三俱感』。但就『與奪』（給予和剝奪）互相舉例說明口業和意業，四種含義都包含在內。只有言語聲音完全具備身、口、意三業，所以說『義攝』（含義包含）。五是隱顯，六是難易兩種情況。最初是難以緊急開口，後來是容易。第二段『又第下誓深宜急稱』，第二段現在說明，下面引用論述來圓滿解釋。最初用覺觀比況音聲，並且引用《釋論》。身、口、意三業的事情沒有不圓滿具備的。覺觀才動和停止同時具備，已經成為身行。既然是語言的根本，又成為口行。意業隱秘細微尚且能具備三業，身口粗顯各自具備可以知道。第二段『但舉下明觀音圓感應』，但舉出觀世音菩薩圓滿的感應。大聖的觀照並非僅僅具備一種三業，要知道具足百界的三業，以全法界作為迴應的緣故。眾生的一音圓滿具備也是這樣，以全法界作為根基的緣故。這是由於大聖照見窮盡正性，考察它的本末，難以思議的感應。哪裡可以用人師凡夫的見解來揣測呢？

《觀音玄義記》卷第二大正藏第 34 冊 No. 1727 《觀音玄義記》

《觀音玄義記》卷第三

宋四明沙門知禮述

第二，解釋觀智，分為兩部分。第一部分，標明列出。第二部分，『結境下解釋二』，解釋分為兩部分。第一部分，結束世音的境界。想要闡明觀智，先要歸納境界。世間的音聲品類無邊無際，像塵沙一樣無法比喻。必須依據聖教歸納顯示諦境，才可以闡明觀智。觀如果不依據真諦，邪謬錯誤是毫無疑問的。十界是因緣境，用十如是（十種如是相）來比類十二因緣，意義沒有區別。第二部分，『二二明下正明能觀之智二』，正式闡明能觀的智慧，分為兩部分。第一部分，泛泛地闡明諸境觀。真諦因緣貫通四教的緣故，分為四種。三諦唯獨區別于圓教的緣故，分為兩種。二諦加上三種接引的緣故，分為七種。一實唯獨圓滿到極點的緣故，分為一種。沒有真諦的本體，忘卻觀照也不能成立。第二部分，『二今約下今依三諦觀者』，現在依據三諦觀照，境界順應《涅槃經》『新伊』的文句，觀照依據《中論》相即的說法，滌盪情識，建立法理，顯示微妙融合的心。像法末法時代的觀門，這個是最重要的。首先顯示境界。

【English Translation】 English version 『The three 'now' without 'now' are universally connected to the sage, and all three respond and are affected.』 This refers to the mutual examples of giving and taking regarding verbal and mental karma, encompassing all four meanings. Only speech and sound fully possess the three karmas of body, speech, and mind, hence the term 『meaning encompassed.』 Five refers to hidden and manifest, and six refers to the two aspects of difficult and easy. Initially, it is difficult to speak urgently, but later it becomes easy. The second section, 『Furthermore, the vow below is profound, so it is appropriate to urgently recite,』 now explains, citing arguments to fully explain. Initially, it uses perception and observation to compare sound, and cites the Shastra. The affairs of the three karmas of body, speech, and mind are all fully complete. The moment perception and observation move, cessation and movement occur simultaneously, already becoming bodily action. Since it is the root of language, it also becomes verbal action. Mental karma is hidden and subtle, yet it can possess all three karmas. It can be known that the body and speech are coarse and manifest, each possessing them. The second section, 『But citing below clarifies Avalokiteśvara's complete response,』 only cites the complete response of Avalokiteśvara (Guanyin). The great sage's observation does not merely possess one type of the three karmas. It must be known that it fully possesses the three karmas of the hundred realms, using the entire Dharma realm as the reason for the response. The one sound of sentient beings is also completely possessed in this way, using the entire Dharma realm as the foundation. This is because the great sage illuminates and exhausts the true nature, examining its beginning and end, resulting in inconceivable responses. How can it be speculated with the views of ordinary teachers and mortals?

The Record of the Profound Meaning of Avalokiteśvara, Volume 2 Taisho Tripitaka Volume 34, No. 1727, The Record of the Profound Meaning of Avalokiteśvara

The Record of the Profound Meaning of Avalokiteśvara, Volume 3

Composed by Zhili, a Shramana of Siming during the Song Dynasty

Secondly, explaining the wisdom of observation, divided into two parts. The first part, marking and listing. The second part, 『Concluding the realm below explains two,』 the explanation is divided into two parts. The first part, concluding the realm of the sounds of the world. To clarify the wisdom of observation, first summarize the realm. The categories of sounds in the world are boundless, like dust and sand, impossible to compare. It is necessary to rely on the holy teachings to summarize and show the realm of truth, in order to clarify the observation. If the observation does not rely on the truth, there is no doubt about heresy and error. The ten realms are the realm of causes and conditions, using the ten suchnesses (Shi Ru Shi, 十如是) to compare the twelve links of dependent origination, the meaning is no different. The second part, 『Two two clarify below, the correct clarification of the wisdom of observation two,』 formally clarifies the wisdom of observation, divided into two parts. The first part, generally clarifying the observation of all realms. The true cause is connected to the four teachings, so it is divided into four types. The three truths are only different from the perfect teaching, so it is divided into two types. The two truths plus three types of reception, so it is divided into seven types. One reality is only perfect to the extreme, so it is divided into one type. Without the essence of truth, forgetting observation cannot be established. The second part, 『Two now about below, now according to the three truths observer,』 now according to the three truths observation, the realm follows the sentences of 『New I』 in the Nirvana Sutra, the observation is based on the theory of non-duality in the Madhyamaka Shastra, washing away emotions, establishing the Dharma, showing the subtle and integrated mind. The gate of observation in the Dharma-resemblance and Dharma-ending eras, this is the most important. First show the realm.

通別。通對頓觀別對漸觀。二今對下明觀漸頓二。初雙列。二次第下雙釋二。初歷教釋。二種觀二。初偏圓並釋二。初約諸部釋五。初依瓔珞明三觀。體於三假四句不生。即俗見真名從假入空觀。觀三假俗入即空真。由俗入真複名二諦。于空不證。分別一切三假藥病。應病授藥。故名從空入假。前用真破俗。今用俗破真。若俗若真破用既均。複名平等。以前二破作雙遮方便。即以二用作雙照方便。次第破用既立。一心遮照可修。故云二觀為方便等。三觀俱用從勝名中。心既即中思議忘泯。名第一義諦觀。二此之下依大品明三智三。初正明三智相。內法內名者。謂理內所詮法相。及能詮名字。外法外名者。即理外所詮法相。及能詮名。空觀若成。於此名相悉能體達無我我所。故佛言。摩訶迦葉婆羅門法皆知。沙門法皆知。故云內外能知能解。然其空智但能總達諸法無生。不能別知諸法緣起。故不能用諸佛道法。發起眾生一切善種。假觀能爾。故以道種而名其智。於一種等者。夫中觀智者。則了一切皆是中道。中則不偏絕待為義。一法若中。則一切眾生因種。一切佛之道法。無不咸趣。一外有法不名中也。一法既爾。一切皆然。故云於一種智。知一切道知一切種。一相等者。結前所說而成遮照。雙遮則一相寂滅。雙照則種

【現代漢語翻譯】現代漢語譯本通別：通指頓觀，別指漸觀。這裡說明頓觀和漸觀的區別。二、現在開始說明觀的漸頓二義。首先是並列，其次是按順序解釋這兩種觀。先從歷代教義來解釋。有兩種觀。首先是偏圓並釋，然後從各部經典來解釋。首先依據《瓔珞經》說明三觀：體悟到三假（空假、有假、中道假）的四句（有、無、亦有亦無、非有非無）不生。即從俗諦見真諦，名為從假入空觀。觀察三假俗諦，入于即空真諦。從俗入真，又名二諦觀。于空性不執著，分別一切三假藥病，應病授藥，所以名為從空入假觀。之前用真諦破除俗諦，現在用俗諦破除真諦。俗諦和真諦的破除和運用都均衡，又名平等觀。以前兩種破除作為雙遮的方便，即以兩種運用作為雙照的方便。次第破除和運用既然確立，一心遮照就可以修習。所以說二觀是方便等等。三觀同時運用，從殊勝的角度命名為中觀。心既然達到即中，思議忘卻泯滅，名為第一義諦觀。二、以下依據《大品般若經》說明三智。首先是正面說明三智的體相。『內法內名』，是指理體內的所詮釋的法相，以及能詮釋的名字。『外法外名』，是指理體外的所詮釋的法相，以及能詮釋的名字。空觀如果成就，對於這些名相都能完全通達無我我所。所以佛說：『摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）婆羅門（Brahmin，古印度社會中的祭司階層）法都知道，沙門（Śrāmaṇa，指佛教的出家修行者）法都知道。』所以說內外都能知能解。然而空智只能總的通達諸法不生，不能分別知道諸法緣起，所以不能用諸佛道法，發起眾生一切善種。假觀能夠做到這一點，所以用道種來命名這種智慧。『於一種等』，中觀智，則明瞭一切都是中道。中道是不偏不倚，超越對待的含義。一法如果是中道，那麼一切眾生因種，一切佛的道法，無不趨向於此。一種之外有法，不名為中道。一法既然如此，一切都是這樣，所以說『於一種智，知一切道，知一切種』。『一相等者』，總結前面所說，成就遮照。雙遮則一相寂滅，雙照則種。

【English Translation】 English version Common and Distinct: 'Common' refers to the Sudden (頓) contemplation, 'Distinct' refers to the Gradual (漸) contemplation. This explains the difference between Sudden and Gradual contemplation. 2. Now, let's explain the two meanings of contemplation: Gradual and Sudden. First, they are listed side by side, and then the two are explained in order. Let's start with explaining from the perspective of successive teachings. There are two types of contemplation. First, the simultaneous explanation of Partial and Perfect (偏圓), and then the explanation from various scriptures. First, based on the Yingluo Sutra (瓔珞經), explain the Three Contemplations: Realizing that the Four Phrases (有, 無, 亦有亦無, 非有非非有) of the Three Falsities (三假: 空假, 有假, 中道假) do not arise. That is, seeing the Truth from the Conventional, called Contemplation of Entering Emptiness from Falsity (從假入空觀). Observing the Three Falsities of the Conventional, entering the Truth of Immediate Emptiness. Entering Truth from the Conventional is also called the Two Truths Contemplation (二諦觀). Not being attached to emptiness, distinguishing all the Three Falsities as medicine and disease, prescribing medicine according to the disease, so it is called Contemplation of Entering Falsity from Emptiness (從空入假觀). Previously, the Truth was used to break the Conventional, and now the Conventional is used to break the Truth. The breaking and application of both the Conventional and the Truth are balanced, also called Equal Contemplation (平等觀). The previous two breakings serve as a convenient means of Double Negation (雙遮), that is, the two applications serve as a convenient means of Double Illumination (雙照). Since the successive breaking and application are established, One-Minded Negation and Illumination can be practiced. Therefore, it is said that the Two Contemplations are expedient means, etc. The Three Contemplations are used simultaneously, named the Middle Contemplation from the perspective of superiority. Since the mind reaches the Immediate Middle, thoughts are forgotten and extinguished, it is called the Contemplation of the First Principle Truth (第一義諦觀). 2. Below, based on the Mahaprajnaparamita Sutra (大品般若經), explain the Three Wisdoms. First, directly explain the characteristics of the Three Wisdoms. 'Inner Dharma Inner Name' refers to the Dharma characteristics explained within the principle, as well as the names that can explain them. 'Outer Dharma Outer Name' refers to the Dharma characteristics explained outside the principle, as well as the names that can explain them. If the Contemplation of Emptiness is accomplished, one can fully understand the non-self and non-possession of these names and forms. Therefore, the Buddha said: 'Mahākāśyapa (摩訶迦葉, one of the ten great disciples of the Buddha, known for his ascetic practices) knows the Brahman (婆羅門, the priestly class in ancient Indian society) Dharma, and knows the Śrāmaṇa (沙門, referring to Buddhist monks and practitioners) Dharma.' Therefore, it is said that one can know and understand both internally and externally. However, the Wisdom of Emptiness can only generally understand that all Dharmas are unborn, and cannot specifically know the arising of all Dharmas due to conditions, so it cannot use the Dharma of the Buddhas to initiate all good seeds in sentient beings. The Contemplation of Falsity can do this, so this wisdom is named after the seed of the Path. 'In one kind, etc.', the Wisdom of the Middle Way, then understands that everything is the Middle Way. The Middle Way is impartial and transcends relativity. If one Dharma is the Middle Way, then all sentient beings' causal seeds, and all the Buddhas' Dharma of the Path, all tend towards it. Dharma outside of one kind is not called the Middle Way. Since one Dharma is like this, everything is like this, so it is said 'In one kind of wisdom, know all paths, know all seeds'. 'One aspect, etc.', summarizes what was said earlier, accomplishing Negation and Illumination. Double Negation then the one aspect is extinguished, Double Illumination then the seeds.

種皆知。遮照同時。故名一切種智。二通而下對上辯通別。瓔珞三觀大品三智。通則異名別分因果。三此三下對大經四智二。初略示四智相。大經二十五云。觀因緣智凡有四種。謂下中上上上。下智觀者不見佛性。以不見故得聲聞菩提。中智觀者不見佛性。不見佛性故得緣覺菩提。上智觀者見不了了。不了了故住十住地。上上智觀者見則了了。得阿耨菩提。輔行釋云。因緣不殊四觀不等。對別教中。云住十住地者。以次第行從住入空。乃至十地方入中道。次第住三故名為住。住及不了並約教道。二涅槃下對上判離合。四教證修唯三觀智。空分析體故成四也。大經觀緣明四智者。取藏析空為下智故。大品三智瓔珞三觀簡小明衍故。若以二經之三。就大經四者。應開析空生滅一切智。若以大經四就二經三者。應合下中同入空智。四若將下以觀智對五眼。肉天二眼是四智三智。所觀境本不論開合。慧法佛眼與三觀智。主對已齊。若論四智須于慧眼。而對析體二空智也。五中論下以中論四句結。二若將下對四教釋二。初正對四教二。初正對教。二所以下出所以。觀必教詮智由觀得。今明觀智須能詮教。二教必下廣明四相二。初四教主二。初明教主一異。文有二義明其一異。初跨節論。只一圓佛被四種機。說四教法。次或可下約

【現代漢語翻譯】種智全部知曉。（遮）是遮止煩惱，（照）是照見真理，遮照同時發生，因此稱為一切種智（Sarvajna）。二、下面通過比較《瓔珞經》的三觀（San Guan）和《大品般若經》的三智（San Zhi），來辨析通途和特別之處。通途來說，它們只是名稱不同，但從特別的角度來說，它們是因和果的關係。三、下面將這三智與《大般涅槃經》的四智（Si Zhi）進行比較。《大般涅槃經》卷二十五說：『觀察因緣的智慧有四種，即下智、中智、上智、上上智。』下智的觀者不能見到佛性（Buddha-dhatu），因為不能見到佛性，所以證得聲聞菩提（Sravaka-bodhi）。中智的觀者不能見到佛性，因為不能見到佛性，所以證得緣覺菩提（Pratyeka-bodhi）。上智的觀者見到佛性但不清楚，因為不清楚，所以住在十住地（Dasabhumi）。上上智的觀者見到佛性非常清楚，所以證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』輔行解釋說：『因緣沒有差別，四種觀智卻不相同。』這是針對別教（別教）而言的。說『住在十住地』，是因為次第修行，從住位進入空觀，乃至十地才進入中道觀。次第安住於三觀，所以稱為住。住和不了了都是就教和道而言的。二、下面根據《涅槃經》來判斷四教的離合。四教所證和所修的都是三觀和三智。因為空觀分析本體，所以才形成四種智慧。《大般涅槃經》中觀察因緣而闡明四智，是因為取藏教的析空觀作為下智的緣故。《大品般若經》的三智和《瓔珞經》的三觀，是爲了簡別小乘而闡明大乘的緣故。如果用二經的三智來對應《大般涅槃經》的四智，就應該將析空觀和生滅一切智分開。如果用《大般涅槃經》的四智來對應二經的三智，就應該將下智和中智合併歸入空智。四、如果將下智與五眼（Panca-caksus）對應，肉眼（Mamsa-caksus）和天眼（Divya-caksus）是四智或三智所觀察的境界，本來就不論開合。慧眼（Prajna-caksus）、法眼（Dharma-caksus）和佛眼（Buddha-caksus）與三觀和三智，主體和對像已經對應整齊。如果討論四智，就需要在慧眼中對應析體空觀和二空智。五、下面用《中論》（Madhyamaka-karika）的四句來總結。二、下面將四教與二智對應解釋。首先是正式對應四教。二、下面說明原因。觀必須通過教義來詮釋，智慧通過觀而獲得。現在闡明觀智，必須要有能夠詮釋的教義。二、教義必須廣泛闡明四相。二、四教的教主。二、闡明教主的一異。文中有兩種含義，闡明它們的一異。首先是跨越層次來討論。只有一尊圓滿的佛（Buddha），爲了適應四種根機的眾生，才宣說了四教的法門。其次，或許可以根據...

【English Translation】 All types of knowledge are known. (Cessation) is ceasing afflictions, (illumination) is illuminating truth. Cessation and illumination occur simultaneously, hence it is called Sarvajna (All-knowing wisdom). 2. Next, by comparing the Three Contemplations (San Guan) of the Yingluo Sutra and the Three Wisdoms (San Zhi) of the Mahaprajnaparamita Sutra, we will analyze the common and the special. In general, they are just different names, but from a special perspective, they are the relationship between cause and effect. 3. Below, compare these three wisdoms with the Four Wisdoms (Si Zhi) of the Nirvana Sutra. Volume 25 of the Nirvana Sutra says: 'There are four types of wisdom for observing conditions, namely lower wisdom, middle wisdom, upper wisdom, and highest wisdom.' The observer of lower wisdom cannot see the Buddha-dhatu (Buddha-nature). Because they cannot see the Buddha-nature, they attain Sravaka-bodhi (Arhat enlightenment). The observer of middle wisdom cannot see the Buddha-nature. Because they cannot see the Buddha-nature, they attain Pratyeka-bodhi (self-enlightenment). The observer of upper wisdom sees the Buddha-nature but not clearly. Because it is not clear, they dwell in the Dasabhumi (Ten Stages of Bodhisattva Development). The observer of highest wisdom sees the Buddha-nature very clearly, so they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The auxiliary commentary explains: 'The conditions are not different, but the four types of contemplation wisdom are different.' This is in reference to the Separate Teaching (Separate Teaching). Saying 'dwelling in the Ten Stages' is because of gradual practice, entering emptiness from the dwelling position, and even the ten grounds entering the Middle Way contemplation. Dwelling in the three contemplations in order is called dwelling. Dwelling and unclearness are both in terms of teaching and path. 2. Below, according to the Nirvana Sutra, judge the separation and combination of the Four Teachings. What the Four Teachings prove and cultivate are all the Three Contemplations and Three Wisdoms. Because the contemplation of emptiness analyzes the substance, four types of wisdom are formed. In the Nirvana Sutra, observing conditions and clarifying the Four Wisdoms is because taking the analysis of emptiness of the Tripitaka Teaching as the lower wisdom. The Three Wisdoms of the Mahaprajnaparamita Sutra and the Three Contemplations of the Yingluo Sutra are to distinguish the Hinayana and clarify the Mahayana. If the Three Wisdoms of the two sutras are used to correspond to the Four Wisdoms of the Nirvana Sutra, then the analysis of emptiness and the wisdom of all phenomena arising and ceasing should be separated. If the Four Wisdoms of the Nirvana Sutra are used to correspond to the Three Wisdoms of the two sutras, then the lower and middle wisdoms should be combined into the wisdom of emptiness. 4. If the lower wisdom is corresponded to the Five Eyes (Panca-caksus), the Mamsa-caksus (Flesh Eye) and Divya-caksus (Heavenly Eye) are the realms observed by the four wisdoms or three wisdoms, and there is originally no discussion of opening or closing. The Prajna-caksus (Wisdom Eye), Dharma-caksus (Dharma Eye), and Buddha-caksus (Buddha Eye) and the Three Contemplations and Three Wisdoms, the subject and object have already corresponded neatly. If discussing the Four Wisdoms, it is necessary to correspond the analysis of substance and the two emptiness wisdoms in the Wisdom Eye. 5. Below, use the four sentences of the Madhyamaka-karika (Treatise on the Middle Way) to summarize. 2. Below, correspond and explain the Four Teachings with the Two Wisdoms. First is the formal correspondence of the Four Teachings. 2. Below, explain the reason. Contemplation must be interpreted through doctrine, and wisdom is obtained through contemplation. Now clarifying contemplation wisdom, there must be a doctrine that can interpret it. 2. Doctrine must widely clarify the four aspects. 2. The masters of the Four Teachings. 2. Clarify the similarities and differences of the masters. There are two meanings in the text, clarifying their similarities and differences. First is to discuss across levels. There is only one perfect Buddha (Buddha), who, in order to adapt to the four types of beings, proclaimed the Dharma of the Four Teachings. Second, perhaps it can be based on...

當分論。隨機所見據教所詮。四佛體用優劣碩異。二四教下明補處偏圓。補處亦明當分跨節。例主可知。二若言下四教法二。初明理尚無一。二答理下明赴緣說四。前通釋題。十義之首已明此義。證理絕言被緣須教。初明赴緣。二三藏下明說四四。初三藏三。初明教相二。初明願行二。初依諦立誓。初為陶師者。合云陶師之子。因遇彼佛入城乞食。相好巍巍。乃發善心而興供養。遂對彼佛發於誓言。愿我當成佛。一如今世尊。故今釋迦法住之時。度人多少等。皆同往佛。言即起慈悲者。發心拔苦欲與其樂。若不諦審非想結集及輪迴苦。又不諦審三無為滅。及盡苦道。則不拔苦際非與真樂。凡外不諦二乘無誓。菩薩雙非依諦立誓。二行六下依誓起行二。初六度填愿。文中所明六蔽為集。六道為苦。六度為道。蔽息為滅。略舉初后中四例知。此教菩薩自伏六蔽。對破六道。令他斷集離苦故也。菩薩戒疏云。檀破餓鬼。尸救地獄。忍濟畜生。進拔修羅。禪靜人中。慧照天眾。二行此下六度滿時。如尸毗王遍割身肉就鷹貿鴿。至盡一身不惱不沒。自誓真實感身平復。是檀滿相。如須摩提王以身就死持不妄戒。是尸滿相。如忍辱仙人被歌利王割截身體。慈忍不動作誓即感血化為乳。是羼提滿相。如好施太子求如意珠雨寶濟貧。得

珠墜海抒海取之。筋骨斷壞終不懈廢。諸天問之。云生生不休。故助抒海海水減半。龍恐海乾送珠與之。是毗離邪滿相。如尚阇梨得第四禪出入息斷。鳥謂為木于髻生卵。定起欲行恐鳥母不來。即更入禪鳥飛方起。是禪滿相。如劬嬪大臣分閻浮提地為七分。城邑山川均故息諍。是般若滿相。所言滿者度本治蔽行期滿愿。今蔽已離與拔遂心。即知六度其功克滿二如此下明時位三。初約時明行相。從古釋迦至罽那尸棄佛。名初僧祇。準望聲聞位。在五停心及別相總相念處也。觀力既微故不知作佛。從罽那尸棄至然燈佛時。名第二僧祇。位當暖法。既有證法之信。必知作佛。心未分明故不向他說。從然燈至毗婆尸佛。名第三僧祇。位在頂法。內心了了自知作佛。口自發言無所畏難也。無脂肥羊者。大論云。此菩薩雖有上妙五欲不生貪著。以有無常等觀故。譬如有王有一大臣自覆藏罪。王欲罰罪。語言。若得無脂肥羊當赦汝罪。大臣有智。系一羊養以水草。日日三時以狼怖之。羊雖得養肥而無脂。王問。云何得爾。答以上事。菩薩亦爾。見無常空狼。令結使脂銷而功德身肥。二用此下約觀明涉位。

問。聲聞根鈍尚能速入七賢四聖。菩薩利智何故三祇猶居頂法。

答。聲聞但於一境一門。修念處等故易成就。菩薩

【現代漢語翻譯】現代漢語譯本珠子掉入海中，（諸天）幫助從海中撈取。即使筋骨斷裂損壞，也始終不懈怠停止。諸天問其原因，（回答）說生生世世都不會停止。因此幫助撈取海水，使海水減少一半。龍害怕海水乾涸，便將珠子送給他們。這是毗離邪滿相（Vairagya，離欲圓滿之相）。如同尚阇梨（acharya，阿阇梨）獲得第四禪定，出入息斷絕。鳥以為是木頭，于（阿阇梨的）髮髻上生卵。從禪定中起來想要行走，又害怕鳥媽媽不來，就又進入禪定，鳥飛走後才起身。這是禪滿相（Dhyana，禪定圓滿之相）。如同劬嬪（Kushin，拘尸那）大臣將閻浮提（Jambudvipa，南贍部洲）的土地分為七份，城邑山川都平均分配，因此平息了爭端。這是般若滿相（Prajna，智慧圓滿之相）。所說的『滿』，是指度過根本的障礙，治理遮蔽，修行圓滿，願望實現。現在遮蔽已經離開，給予和拔除都隨心所欲。就知道六度（Paramita，六波羅蜜）的功德已經圓滿。上面兩種是如此，下面說明時位三種。最初按時間說明修行相狀。從過去釋迦（Sakyamuni）至罽那尸棄佛（Krakucchanda Buddha），名為初僧祇（Asankhya kalpa，阿僧祇劫）。比照聲聞（Sravaka）的位次，在五停心觀（Five kinds of stopping the mind）以及別相念處（Specific mindfulness）和總相念處（General mindfulness）的階段。因為觀照的力量還很微弱，所以不知道自己能夠成佛。從罽那尸棄佛至然燈佛（Dipankara Buddha）時，名為第二僧祇。位次相當於暖法（Stages of warmth）。既然有了證法的信心，必定知道自己能夠成佛。心中還未完全明白，所以不向他人訴說。從然燈佛至毗婆尸佛（Vipassi Buddha），名為第三僧祇。位次在頂法（Stages of summit）。內心清清楚楚地知道自己能夠成佛，口中自然而然地說出，沒有什麼畏懼和困難。『無脂肥羊』，大論（Mahaprajnaparamita-sastra，大智度論）中說：『這位菩薩雖然有上妙的五欲（Five desires），卻不生起貪戀執著，因為有無常（Impermanence）等的觀照。』譬如有個國王，有個大臣自己隱瞞了罪行。國王想要懲罰他的罪行，（就）說：『如果能得到沒有脂肪的肥羊，就赦免你的罪行。』大臣有智慧，系養一隻羊，用水草餵養，每天三次用狼來恐嚇它。羊雖然得到了餵養而肥胖，卻沒有脂肪。國王問他為什麼會這樣，（大臣）回答了以上的事情。菩薩也是這樣，見到無常空（Emptiness）的狼，使結使（Kleshas，煩惱）的脂肪消減，而功德之身肥壯。二、用這個下面按觀照說明所經歷的位次。問：聲聞根器遲鈍，尚且能夠快速進入七賢（Seven Sages）四聖（Four Noble Ones），菩薩智慧銳利，為什麼三個阿僧祇劫還停留在頂法？答：聲聞只是在一個境界一個法門，修習念處等，所以容易成就。菩薩（卻要……）

【English Translation】 English version A pearl falls into the sea, and the (Devas) help to retrieve it. Even if their muscles and bones break and are damaged, they never slacken or stop. The Devas ask the reason, (and they) say that they will not stop lifetime after lifetime. Therefore, they help to scoop out the seawater, reducing it by half. The dragon, fearing that the sea will dry up, gives them the pearl. This is Vairagya-paripurna (the perfection of detachment). It is like an acharya (teacher) who attains the fourth Dhyana (meditative state), where the incoming and outgoing breaths cease. A bird mistakes (the acharya's hair knot) for wood and lays eggs on it. When (the acharya) rises from meditation and wants to walk, he fears that the mother bird will not come, so he enters meditation again, and only rises after the bird flies away. This is Dhyana-paripurna (the perfection of meditation). It is like the Kushin minister who divides the land of Jambudvipa (the southern continent) into seven parts, distributing the cities and mountains equally, thus pacifying disputes. This is Prajna-paripurna (the perfection of wisdom). The so-called 'perfection' refers to overcoming fundamental obstacles, managing obscurations, completing practice, and fulfilling wishes. Now that the obscurations have departed, giving and removing are as one wishes. Then one knows that the merits of the six Paramitas (perfections) have been fulfilled. The above two are like this; below, the three aspects of time and position are explained. First, the aspects of practice are explained in terms of time. From the past Sakyamuni to Krakucchanda Buddha, it is called the first Asankhya kalpa (incalculable eon). Compared to the position of the Sravaka (hearer), it is at the stage of the five kinds of stopping the mind and the specific and general mindfulness. Because the power of contemplation is still weak, they do not know that they can become Buddhas. From Krakucchanda Buddha to Dipankara Buddha, it is called the second Asankhya kalpa. The position corresponds to the stages of warmth. Since they have faith in the Dharma, they must know that they can become Buddhas. Because their minds are not yet fully clear, they do not tell others. From Dipankara Buddha to Vipassi Buddha, it is called the third Asankhya kalpa. The position is at the stages of summit. They know clearly in their hearts that they can become Buddhas, and they speak it out naturally, without any fear or difficulty. 'Fat sheep without fat': The Mahaprajnaparamita-sastra (Great Perfection of Wisdom Sutra) says: 'Although this Bodhisattva has the supreme five desires, he does not give rise to greed or attachment, because he has contemplation of impermanence, etc.' It is like a king who has a minister who conceals his crimes. The king wants to punish him and says, 'If you can get a fat sheep without fat, I will pardon your crimes.' The minister is wise and ties up a sheep, feeding it with water and grass, and scaring it with wolves three times a day. Although the sheep is fed and becomes fat, it has no fat. The king asks him why this is so, and (the minister) answers with the above. The Bodhisattva is also like this, seeing the wolves of impermanence and emptiness, causing the fat of the kleshas (afflictions) to diminish, while the body of merit becomes fat. Two, using this, the positions traversed are explained in terms of contemplation. Question: Sravakas have dull faculties, yet they can quickly enter the Seven Sages and Four Noble Ones. Bodhisattvas have sharp wisdom, so why do they remain in the stages of summit for three Asankhya kalpas? Answer: Sravakas only cultivate mindfulness, etc., in one realm and one Dharma, so it is easy to achieve. Bodhisattvas (however...)

遍於一切境界。一一四門。復加六度久遠熏修。使一一行攝諸眾生令種熟脫。故三祇內凡化幾人超凡入聖。自身此岸度人彼岸。故經劫長證位猶下。言三十四心正習俱盡者。頓證羅漢及以支佛。亦三十四心無間而得。但不以此頓盡正習一言于習有見思習及塵沙習。菩薩修學塵沙法門。治其劣慧。於一一門用四諦觀。伏其正使於一一門六度行熏見思習。故樹王下三十四心。于塵沙法上證四真諦。故令正使及二習氣俱時而盡。故能二諦皆究竟也。方異三乘弟子獨彰佛眼佛智。三此中下約佛明補處。二若就下結觀智。若於三藏明觀音人其相如是。三料揀二。初簡超劫二。初問。一超九劫者。婆沙云。爾時有佛。號曰底沙。有二弟子。一名釋迦。樂修利他行所化機先熟。二名慈氏。樂修自利行所化機在後。彼佛唸曰。回多人就一人即難。回一人就多人即易。欲令釋迦先成道故。於是舍二弟子入至山中。時釋迦菩薩隨後入山。尋求本師不見軌跡。正行之次。忽見彼佛在寶龕中入火界定。威光赫奕特異於常。行次忘下一足經於七日。說於一偈嘆彼世尊云。天地此界多聞室(即北方多聞天王之室也)逝宮天處十方無(逝宮即梵王宮。外道計彼為常佛為破彼。故稱逝宮)丈夫牛王大沙門。尋地山林遍無等。因此精進超於九劫。在彌勒前

【現代漢語翻譯】現代漢語譯本遍及一切境界。在每一個四門（指四聖諦之門）中，又加上六度（佈施、持戒、忍辱、精進、禪定、智慧）的長期熏修，使每一行都能攝受諸眾生，令其種下善根、成熟、解脫。因此，在三大阿僧祇劫內，有多少凡夫被教化，超越凡俗進入聖境。自身從生死此岸度人到涅槃彼岸。所以，即使經歷了漫長的劫數，證得的果位仍然較低。說到『三十四心正習俱盡』，是指頓悟證得阿羅漢以及辟支佛（緣覺），也是在三十四心中無間斷地獲得。但不以『頓盡正習』一言概括，因為習氣有見思習（對世間事物的錯誤見解和貪愛所形成的習氣）以及塵沙習（菩薩在度化眾生時，因眾生根性不同而產生的無量煩惱）。菩薩修學如塵沙般眾多的法門，是爲了對治其劣慧（低劣的智慧）。在每一個法門中運用四諦觀（苦、集、滅、道），是爲了降伏其正使（根本煩惱）。在每一個法門中，通過六度行來熏修見思習。因此，在菩提樹下，以三十四心，于塵沙法之上證得四真諦。所以能使正使以及兩種習氣同時斷盡。因此能夠使二諦（世俗諦和勝義諦）都達到究竟圓滿。正因為不同於三乘（聲聞乘、緣覺乘、菩薩乘）弟子，才獨自彰顯佛眼（佛的智慧之眼）佛智（佛的智慧）。三、此中下文是就佛而言，說明補處菩薩（指彌勒菩薩，將在未來成佛）。二、如果就下文總結觀智。如果在三藏（經、律、論）中說明觀音菩薩，其相貌就是如此。三、辨別兩種情況。首先辨別超越劫數的情況。初、提問。一、超越九劫的原因。《婆沙論》中說：『當時有一尊佛，名為底沙佛（過去七佛之一）。有兩位弟子，一位名叫釋迦（釋迦牟尼佛的前身），樂於修習利他之行，所教化的眾生根機先成熟；一位名叫慈氏（彌勒菩薩的前身），樂於修習自利之行，所教化的眾生根機在後。』彼佛心想：『讓多數人遷就一個人就困難，讓一個人遷就多數人就容易。』爲了讓釋迦先成道，於是離開兩位弟子進入山中。當時釋迦菩薩隨後入山，尋找本師不見軌跡。在行走的過程中，忽然看見彼佛在寶龕中進入火界定（一種禪定狀態），威光赫奕，特別不同於平常。行走中忘記放下腳，經過七天。說了一首偈頌讚嘆彼世尊說：『天地此界多聞室（就是北方多聞天王（Vaishravana）的住所），逝宮天處十方無（逝宮就是梵王宮（Brahma），外道認為它是永恒的，佛爲了破斥他們，所以稱之為逝宮）。丈夫牛王大沙門，尋地山林遍無等。』因此精進，超越了九劫，在彌勒（Maitreya）之前。

【English Translation】 English version Pervading all realms. In each of the four gates (referring to the Four Noble Truths), further adding the long-term cultivation of the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)), enabling each practice to gather all sentient beings, causing them to plant good roots, mature, and be liberated. Therefore, within the three great asaṃkhyeya kalpas, how many ordinary beings are transformed, transcending the mundane and entering the realm of the sacred. Oneself crossing from the shore of birth and death to the other shore of nirvāṇa, delivering others to the other shore. Therefore, even after experiencing long kalpas, the attained position is still relatively low. Speaking of 'the complete exhaustion of correct practice and habits in thirty-four minds,' it refers to the sudden enlightenment and attainment of Arhatship and Pratyekabuddhahood (Solitary Realizer), which is also attained without interruption in thirty-four minds. However, it is not encompassed by the single phrase 'sudden exhaustion of correct practice and habits,' because habits include the habits of views and thoughts (the habits formed by incorrect views and attachments to worldly things) and the habits of dust and sand (the countless afflictions that Bodhisattvas encounter when liberating sentient beings due to their different dispositions). Bodhisattvas study Dharma doors as numerous as dust and sand in order to counteract their inferior wisdom. In each Dharma door, the Four Noble Truths are contemplated to subdue the fundamental afflictions. In each Dharma door, the habits of views and thoughts are cultivated through the practice of the Six Perfections. Therefore, under the Bodhi tree, with thirty-four minds, the Four Noble Truths are realized above the Dharma of dust and sand. Thus, the fundamental afflictions and the two types of habits can be exhausted simultaneously. Therefore, both the two truths (conventional truth and ultimate truth) can be completely perfected. Precisely because they are different from the disciples of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), they uniquely manifest the Buddha-eye (the wisdom eye of the Buddha) and Buddha-wisdom (the wisdom of the Buddha). Three, the following text refers to the Buddha, explaining the Bodhisattva of Replacement (referring to Maitreya (Maitreya) Bodhisattva, who will become a Buddha in the future). Two, if summarizing the wisdom of contemplation based on the following text. If explaining Avalokiteśvara (Avalokiteśvara) Bodhisattva in the Tripiṭaka (Sūtra, Vinaya, and Abhidharma), his appearance is like this. Three, distinguishing between two situations. First, distinguishing the situation of transcending kalpas. First, a question. One, the reason for transcending nine kalpas. The Mahāvibhāṣā says: 'At that time, there was a Buddha named Tishya Buddha (one of the past seven Buddhas). There were two disciples, one named Śākya (the former body of Śākyamuni Buddha), who delighted in cultivating the practice of benefiting others, and the beings he taught were the first to mature; the other named Maitreya (the former body of Maitreya Bodhisattva), who delighted in cultivating the practice of benefiting oneself, and the beings he taught matured later.' That Buddha thought: 'It is difficult to make the majority accommodate one person, but it is easy to make one person accommodate the majority.' In order to allow Śākya to attain Buddhahood first, he left the two disciples and entered the mountains. At that time, Śākya Bodhisattva followed him into the mountains, searching for his original teacher but could not find him. During his journey, he suddenly saw that Buddha had entered the fire-element concentration (a state of samādhi) in a jeweled shrine, his majestic light blazing, especially different from usual. While walking, he forgot to put down his foot, and seven days passed. He spoke a verse praising that World-Honored One, saying: 'Heaven and earth, this realm, the chamber of the All-Hearing (referring to the residence of the Northern Heavenly King Vaishravana (Vaishravana)), the heavenly abode of the Departed Palace is nowhere in the ten directions (the Departed Palace is the Brahma (Brahma) Palace; externalists consider it eternal, and the Buddha refutes them, so it is called the Departed Palace). The great Śramaṇa, the bull-king, the husband, searching the earth, the mountains, and the forests, is unparalleled.' Therefore, through diligence, he transcended nine kalpas, before Maitreya (Maitreya).

成佛。二答。弗沙與底沙梵語賒切耳。彌勒值佛必有超劫。恐梵文未至。二簡百劫二。初問。二答。住此法門者。若任執行於六度法門。則須百劫。此據常途理數而言。若精進功倍。亦何局於時分。二通教二。初明教相二。初示名教。三乘因位共能忘言契真諦故。同斷見愛故受通名。然有利根通入后教。今分四相且從鈍說。前教菩薩至果方斷。三乘不通也。二此事下辯行相二。初斥三藏明行位二。初對事度顯空行三。初斥事非度。大論斥三藏菩薩云。具足三毒。云何能集無量功德。譬如毒瓶雖貯甘露皆不中食。菩薩修諸純凈功德。乃得作佛。若雜三毒。云何能具清凈法門。菩薩之身猶如毒器。具足煩惱名為有毒。修習佛法如貯甘露。此法教他令他失於常住之命。檀有三品。謂命上身中財下也。貿鴿割身猶是中舍。既不了空焉到彼岸。二不見下明空成行。施本治慳慳不可得。三事既空施相不立。能所既泯真空現前。是真檀度。下之五度能所皆空。是則名為道不二相。以此空慧蕩生法執。故令眾行稱理圓成。三又復下斥定三祇。空心立行長劫忘勞。攝無量生經無量劫。何得限定三阿僧祇。為逗衍機須破三藏。非是廢除彼教接物。二大品下約斷結明共位二。初衍門行位二。初斷結行。梵云薩婆若。此云一切智發心與此空智相

【現代漢語翻譯】現代漢語譯本成就佛果。有兩種回答。弗沙（Phusha，人名）與底沙（Tissa，人名），用梵語來說，發音類似『賒切耳』。彌勒（Maitreya，未來佛）值遇佛陀，必定會有超越劫數的情況。恐怕梵文原本未傳達此意。兩種簡略的說法，一百劫和兩劫。首先是提問，然後是回答。安住於此法門的人，如果任由（業力）執行於六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）法門，則需要一百劫。這是根據通常的途徑和道理來計算。如果精進努力，功德加倍，又何必侷限於時間呢？二、通教有兩種。首先闡明教義的相狀，有兩種。首先揭示名稱和教義。三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）在因位上，共同能夠忘卻言語，契合真諦，因此共同斷除見惑和思惑，所以接受『通』這個名稱。然而有利根的人，能夠通達進入後來的教義。現在區分四種相狀，且從遲鈍的人來說。前教的菩薩，要到果位才能斷除（煩惱），三乘是不相通的。第二，在『此事下』辯論修行相狀，有兩種。首先駁斥三藏（Tripitaka，經、律、論）來闡明修行位次，有兩種。首先針對事相上的度化，來顯明空性的修行，有三種。首先駁斥事相併非真正的度化。《大智度論》（Mahaprajnaparamita-sastra）駁斥三藏菩薩說：『具足貪嗔癡三毒，怎麼能夠積聚無量功德？譬如裝有甘露的毒瓶，即使是甘露也不能食用。』菩薩修習各種純凈的功德，才能成佛。如果夾雜三毒，怎麼能夠具備清凈的法門？菩薩的身體猶如毒器，具足煩惱，名為有毒。修習佛法，如裝入甘露。這種法教導他人，會使他人失去常住的生命。佈施有三種品類，即生命、上身、中財、下財。貿鴿（Sutasoma Jataka，本生故事）割肉救鴿，也只是中等的捨棄。既然不瞭解空性，怎麼能到達彼岸？第二，在『不見下』闡明空性成就修行。佈施的根本是治療慳吝，而慳吝是不可得的。第三，事相既然是空，佈施的相狀就不成立。能施者、所施物既然泯滅，真空就顯現出來。這是真正的檀度（Dāna-pāramitā，佈施波羅蜜）。下面的五度（Five Perfections，持戒、忍辱、精進、禪定、智慧）都是能所皆空。這就是所謂的道不二之相。用這種空性的智慧盪滌生法之執，所以使各種修行都能夠稱合理想地圓滿成就。第三，在『又復下』駁斥（限定）三大阿僧祇劫（Three Asankhya Kalpas，無數大劫）。以空性的心來建立修行，長劫以來忘記疲勞。攝取無量眾生，經歷無量劫，怎麼能限定為三大阿僧祇劫呢？爲了引導不同根器的眾生，必須破斥三藏，並非是廢除那個教義，而是爲了接引眾生。第二，在大品（Mahaprajnaparamita Sutra）下，根據斷除結使（Kleshas，煩惱）來闡明共同的位次，有兩種。首先是衍門（方便之門）的修行位次，有兩種。首先是斷除結使的修行。梵語薩婆若（Sarvajna），這裡翻譯為一切智，發心與這種空性的智慧相應。

【English Translation】 English version Achieving Buddhahood. There are two answers. Phusha (a name) and Tissa (a name), in Sanskrit, the pronunciation is similar to 'she qie er'. Maitreya (the future Buddha) encountering a Buddha will certainly have situations that transcend kalpas (aeons). I am afraid that the original Sanskrit has not conveyed this meaning. There are two simplified statements, one hundred kalpas and two kalpas. First is the question, then the answer. Those who abide in this Dharma (teachings) gate, if they allow (karma) to operate in the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā), then it will take one hundred kalpas. This is calculated according to the usual path and reason. If one is diligent and the merit is doubled, why limit oneself to time? Second, the Common Teaching has two aspects. First, clarify the characteristics of the teachings, which has two aspects. First, reveal the name and teachings. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the causal position, can commonly forget words and conform to the true meaning, so they commonly cut off the afflictions of views and thoughts, so they accept the name 'Common'. However, those with sharp roots can penetrate into the later teachings. Now, distinguishing the four characteristics, let's speak from the perspective of the dull. The Bodhisattvas of the previous teaching must cut off (afflictions) until the fruition position, the Three Vehicles are not interconnected. Second, in 'This matter below' discuss the aspects of practice, which has two aspects. First, refute the Tripitaka (Sūtra, Vinaya, Abhidhamma) to clarify the stages of practice, which has two aspects. First, in response to the transformation of phenomena, to reveal the practice of emptiness, there are three aspects. First, refute that phenomena are not true transformation. The Mahaprajnaparamita-sastra refutes the Bodhisattvas of the Tripitaka, saying: 'Fully possessing the three poisons of greed, anger, and ignorance, how can one accumulate immeasurable merits? For example, a poisonous bottle containing nectar, even if it is nectar, cannot be eaten.' Bodhisattvas cultivate various pure merits in order to become Buddhas. If mixed with the three poisons, how can one possess pure Dharma gates? The body of a Bodhisattva is like a poisonous vessel, fully possessing afflictions, called poisonous. Cultivating the Buddha-dharma is like filling it with nectar. This Dharma teaches others, causing them to lose their permanent life. There are three categories of giving, namely life, upper body, middle wealth, and lower wealth. Trading a dove (Sutasoma Jataka) and cutting flesh to save the dove is only a medium level of giving. Since one does not understand emptiness, how can one reach the other shore? Second, in 'Not seeing below' clarify that emptiness accomplishes practice. The root of giving is to cure stinginess, but stinginess is unattainable. Third, since phenomena are empty, the appearance of giving is not established. Since the giver and the object given are extinguished, the true emptiness appears. This is the true Dāna-pāramitā (Perfection of Giving). The following Five Perfections (Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) are all empty of giver and object. This is what is called the non-dual aspect of the path. Using this wisdom of emptiness to dispel the attachment to the phenomena of existence, therefore enabling all practices to be ideally and perfectly accomplished. Third, in 'Again below' refute (limiting) the Three Asankhya Kalpas (countless great kalpas). Establishing practice with an empty mind, forgetting fatigue for a long time. Gathering immeasurable beings, experiencing immeasurable kalpas, how can it be limited to Three Asankhya Kalpas? In order to guide beings of different capacities, it is necessary to refute the Tripitaka, not to abolish that teaching, but to guide beings. Second, under the Mahaprajnaparamita Sutra, according to cutting off the Kleshas (afflictions) to clarify the common position, there are two aspects. First, the practice position of the expedient gate, which has two aspects. First, the practice of cutting off afflictions. The Sanskrit word Sarvajna, here translated as all-knowing, the aspiration corresponds to this wisdom of emptiness.

應。即能斷見及破思惟。即是無生人法法緣慈悲。自行化他積行填愿。皆與無生四諦相應。故能因中斷結證理。二則有下斷結位。二若將下對小階級。八人地對八忍。人者忍也。世第一后十六剎那齊道比忍。猶屬於賢。至道比智即名為聖。二位同在無間三昧。故以十六對八人見。此教菩薩從已辦地。留習潤生用慈悲道。與真空觀雙行化物。前斷正使今侵二習。至於佛地。見思習盡真諦究竟。塵沙習盡俗諦究竟。第七地中有斷有留。故盡不盡。二以誓下約扶余習以利他。正使既盡習不潤生。以誓扶之能生三界。以藏通教俱不談常。生死之身全由惑業。二乘惑盡不受後身。菩薩利物恐同二乘。故藏菩薩用慈悲誓。扶于正使受生化物。通既斷正以誓扶習而作生因。盡在不久故似微煙。既為益他留形三界。故稱名感見能拔苦與樂。二此是下結觀可見。三別教二。初明教相二。初示名教。詮中故異通。次第故異圓。故名為別。不共般若不共二乘。全別前教。圓亦不共故未別後。不名不共意在於茲。二此教下辯行相二。初約次第明行位二。初明次第意。雖說眾生見聞覺知體是佛性。而全起作三種之惑。故須用此覺知之性。觀空破有觀假破空待二均平。方照本性中道之覺。故名方便。次第顯理既此迂迴。故經塵劫。從初標誌。次第修

【現代漢語翻譯】現代漢語譯本『應』，即能夠斷除『見』（錯誤的見解）及破除『思惟』（錯誤的思考方式），這就是『無生人法法緣慈悲』（證悟無生法忍之人的慈悲）。自己修行，教化他人，積累功德，圓滿誓願，都與『無生四諦』（不生不滅的四聖諦）相應。所以能夠因中斷除煩惱，證悟真理。二則是有下斷結位。二若將下對小階級。『八人地』（預流果向）對應『八忍』（八種忍辱）。『人』，就是『忍』的意思。『世第一』（世間第一法）之後，十六剎那齊道比忍，仍然屬於『賢』（凡夫）。到『道比智』（入流果）就稱為『聖』（聖人）。這兩個階段都在『無間三昧』（無間禪定）中。所以用十六剎那對應八人見。此教菩薩從已辦地。留習潤生用慈悲道。與真空觀雙行化物。前斷正使今侵二習。至於佛地。見思習盡真諦究竟。塵沙習盡俗諦究竟。第七地中有斷有留。故盡不盡。二以誓下約扶余習以利他。正使既盡習不潤生。以誓扶之能生三界。以藏通教俱不談常。生死之身全由惑業。二乘惑盡不受後身。菩薩利物恐同二乘。故藏菩薩用慈悲誓。扶于正使受生化物。通既斷正以誓扶習而作生因。盡在不久故似微煙。既為益他留形三界。故稱名感見能拔苦與樂。二此是下結觀可見。三別教二。初明教相二。初示名教。詮中故異通。次第故異圓。故名為別。不共般若不共二乘。全別前教。圓亦不共故未別後。不名不共意在於茲。二此教下辯行相二。初約次第明行位二。初明次第意。雖說眾生見聞覺知體是佛性。而全起作三種之惑。故須用此覺知之性。觀空破有觀假破空待二均平。方照本性中道之覺。故名方便。次第顯理既此迂迴。故經塵劫。從初標誌。次第修

【English Translation】 English version 『One should respond accordingly.』 This means being able to sever 『wrong views』 (Jian) and break through 『wrong thoughts』 (Siwei). This is 『non-origination, the compassion of Dharma affinity for people』 (Wusheng ren fa fa yuan cibei). Self-cultivation and transforming others, accumulating merits and fulfilling vows, all correspond to the 『Four Noble Truths of Non-Origination』 (Wusheng sidizhen). Therefore, one can sever afflictions and realize the truth through interruption. Secondly, there is the stage of severing afflictions below. If the lower is compared to the small stages, the 『Eight Person Stage』 (Baren di) corresponds to the 『Eight Forbearances』 (Ba ren). 『Person』 (Ren) means 『forbearance』 (Ren). After 『the Highest Worldly Dharma』 (Shi di yi), the sixteen kshanas (thought moments) of the simultaneous Path of Forbearance are still considered 『virtuous』 (Xian). Reaching the 『Wisdom of the Path』 (Dao bi zhi) is called 『holy』 (Sheng). These two stages are both in 『Uninterrupted Samadhi』 (Wujian sanmei). Therefore, the sixteen kshanas correspond to the Eight Person Stage. This teaching is for Bodhisattvas who, from the stage of accomplishment, retain habits to moisten life, using the path of compassion. They cultivate both the view of emptiness and transform beings. Previously, they severed the fundamental afflictions; now, they encroach upon the two habits. Reaching the Buddha stage, the habits of views and thoughts are exhausted, and the ultimate truth is realized. The habits of dust and sand are exhausted, and the ultimate conventional truth is realized. In the seventh stage, there is both severing and retaining, so it is not complete. Secondly, the vow below is about supporting the remaining habits to benefit others. Since the fundamental afflictions are exhausted, the habits do not moisten life. Supporting them with vows can generate the Three Realms. Both the Tripitaka and Common teachings do not discuss permanence. The body of birth and death is entirely due to delusion and karma. Arhats exhaust their delusions and do not receive a later body. Bodhisattvas fear being the same as Arhats when benefiting beings. Therefore, Tripitaka Bodhisattvas use vows of compassion to support the fundamental afflictions and receive birth to transform beings. The Common teaching severs the fundamental afflictions and supports the habits with vows to create the cause of birth. Exhaustion is not far off, so it is like faint smoke. Since they remain in the Three Realms to benefit others, they are called upon by name and can be seen, able to relieve suffering and give joy. Secondly, the conclusion below is that the view can be seen. Thirdly, the Separate Teaching (Biejiao). First, explaining the characteristics of the teaching. First, showing the name of the teaching. Because it explains the middle way, it is different from the Common Teaching. Because it is sequential, it is different from the Perfect Teaching. Therefore, it is called Separate. It is not shared with Prajna, nor is it shared with the Two Vehicles. It is completely different from the previous teachings. The Perfect Teaching is also not shared, so it is not separate from the latter. The meaning of not naming it 『not shared』 lies here. Secondly, the behavior of this teaching. First, explaining the stages of practice in sequence. First, explaining the meaning of sequence. Although it is said that the essence of sentient beings' seeing, hearing, perceiving, and knowing is Buddha-nature, all three types of delusion arise. Therefore, one must use this nature of awareness to contemplate emptiness and break through existence, contemplate the provisional and break through emptiness, waiting for the two to be equal. Then, one can illuminate the middle way of one's inherent nature. Therefore, it is called expedient. Since revealing the truth sequentially is circuitous, it takes countless kalpas. From the initial mark, one cultivates in sequence.

學河沙觀智。破河沙惑。顯如來藏河沙性德。故緣無量四諦發心。二十信下明伏斷相二。初法。十信緣中通伏三惑心正著有。要先觀空伏斷四住。方袪滯有。復偏著空故觀六界藥病。成就體析八門道種。又觀四聖惑智因緣。無量無作八門道種。二觀既成故照中道。此時三觀只在一心。別向圓修斯之謂矣。二喻。圓譬冶鐵作器。別喻燒金作器。冶謂镕鑄。淳樸頓融任運粗垢先落。燒謂鍛鍊。物體猶堅特要粗塵先去。然後融金以除細垢。圓觀頓窮法界。無意先觀二諦。二惑任運先落。別觀次第顯中。有意先觀二諦。故使二惑先除。二此菩下期真應以利物。初雖次修后能圓應。二此是下結觀智。

問。別向圓修。何但結為出假之智。

答。后勝受名故。約教道故。如輔行雲。一教始終雖具三諦。若入證道不復名別。是故別教但在於假。四圓教二。初約行位明圓二。初廣示相二。初正釋行位二。初約法示相二。初教所詮理。說一切法皆是中道。一色一心一染一凈。皆具三千悉非空假。非內即非性。全性成修故。非外即非修全修在性故。既其空假雙亡。修性俱泯。則中道之義顯矣。二觀十下教所詮觀二。初正示二。初明修觀二。初對境示觀。教所詮法令生妙解。今依妙解而修妙觀。十界眾生所觀境也。鏡水譬性德三

【現代漢語翻譯】現代漢語譯本：學習如恒河沙般眾多的觀智，破除如恒河沙般眾多的迷惑，彰顯如來藏中如恒河沙般眾多的性德。因此，緣于無量四諦而發菩提心。二十信位以下，闡明伏斷惑相的兩種方法。首先是法門。十信位時，緣于中道而普遍伏斷見思惑和塵沙惑，此時心正執著于有。要先觀空性，伏斷四住煩惱，才能去除滯礙於有的狀態。如果又偏執于空性，所以要觀六界（地、水、火、風、空、識）如藥病關係，成就體析觀和八門道種。又觀四聖（聲聞、緣覺、菩薩、佛）的惑智因緣，成就無量和無作的八門道種。兩種觀法既然成就，所以能照見中道。此時，空、假、中三觀只在一心中。這就是所謂的別教轉向圓教的修行。其次是比喻。圓教好比冶煉鐵器，別教好比燒煉金器。冶煉是指熔化鑄造，淳樸的鐵頓然融化，自然而然地粗糙污垢先脫落。燒煉是指鍛鍊，金的物體仍然堅硬，特別需要先去除粗糙的塵土，然後熔化金子以去除細微的污垢。圓觀頓然窮盡法界，沒有刻意先觀二諦（真諦和俗諦），兩種迷惑自然而然先脫落。別觀次第顯現中道，有意先觀二諦，所以使兩種迷惑先去除。以上是菩薩爲了利益眾生而期望達到真應身。開始雖然次第修習，後來能夠圓滿應化。以上總結了觀智。問：別教轉向圓教的修行，為什麼只總結為出假觀的智慧？答：因為後來的殊勝而得名，因為是依據教道而說。如《輔行記》所說：『一個教法始終雖然具備三諦（空諦、假諦、中諦），如果進入證道的階段就不再稱為別教。』所以別教只在于假諦。四、圓教有兩種。首先，依據行位闡明圓教的兩種含義。首先，廣泛地顯示圓教的相狀，分為兩種。首先，正式解釋行位，分為兩種。首先，依據法來顯示相狀，分為兩種。首先，教法所詮釋的道理是，說一切法都是中道。一色、一心、一染、一凈，都具備三千性相，都不是空和假。非內即非性，完全依性而成就修德；非外即非修，完全依修德而顯現本性。既然空和假都消亡，修德和本性都泯滅，那麼中道的意義就顯現了。其次，觀智。教法所詮釋的觀智，分為兩種。首先，正式地闡述觀智，分為兩種。首先，闡明修觀，分為兩種。首先，對境顯示觀智。教法所詮釋的法能產生微妙的理解，現在依據微妙的理解而修習微妙的觀智。十界眾生是所觀的境界。鏡子中的水比喻性德三諦。

【English Translation】 English version: Study wisdom of observation like the sands of the Ganges, break through delusions like the sands of the Ganges, and reveal the inherent virtues of the Tathagatagarbha (the womb of the Buddha) like the sands of the Ganges. Therefore, generate Bodhicitta (the mind of enlightenment) based on the immeasurable Four Noble Truths. Below the Twenty Faiths, clarify the two methods of subduing and severing afflictions. The first is the Dharma. In the Ten Faiths, universally subdue the afflictions of views and thoughts (見思惑), and afflictions like sands (塵沙惑) by focusing on the Middle Way, with the mind firmly attached to existence. One must first contemplate emptiness to subdue and sever the four abodes of affliction (四住煩惱), in order to remove the stagnation of attachment to existence. If one becomes attached to emptiness, one should contemplate the six realms (地、水、火、風、空、識) as medicine for illness, achieving the contemplation of analysis and the eight gates of the seeds of the path. Also, contemplate the causes and conditions of the afflictions and wisdom of the Four Sages (聲聞, 緣覺, 菩薩, 佛), achieving the immeasurable and uncreated eight gates of the seeds of the path. Since the two contemplations are accomplished, one can illuminate the Middle Way. At this time, the three contemplations (emptiness, provisional existence, and the Middle Way) are all in one mind. This is what is meant by the Separate Teaching turning towards the Perfect Teaching in practice. The second is the analogy. The Perfect Teaching is like smelting iron to make utensils, while the Separate Teaching is like firing gold to make utensils. Smelting refers to melting and casting; the pure and simple iron melts instantly, and the coarse impurities naturally fall away first. Firing refers to forging; the substance of gold remains firm, and it is especially necessary to remove the coarse dust first, and then melt the gold to remove the fine impurities. The Perfect Contemplation instantly exhausts the Dharmadhatu (the realm of reality), without intentionally contemplating the Two Truths (真諦 and 俗諦) first, and the two kinds of delusions naturally fall away first. The Separate Contemplation reveals the Middle Way in sequence, intentionally contemplating the Two Truths first, so that the two kinds of delusions are removed first. The above is the Bodhisattva's aspiration to attain the True and Responsive Body (真應身) in order to benefit beings. Although one cultivates sequentially at the beginning, one can later respond perfectly. The above concludes the wisdom of observation. Question: Why is the practice of the Separate Teaching turning towards the Perfect Teaching only concluded as the wisdom of emerging from provisionality (出假觀)? Answer: Because it is named after the later superiority, and because it is based on the teaching path. As the Fu Xing Ji (輔行記) says: 'Although a teaching always possesses the three truths (emptiness, provisional existence, and the Middle Way), if one enters the stage of realizing the path, it is no longer called the Separate Teaching.' Therefore, the Separate Teaching only exists in provisionality. Four, the Perfect Teaching has two aspects. First, explain the two meanings of the Perfect Teaching based on the stages of practice. First, broadly show the characteristics of the Perfect Teaching, divided into two. First, formally explain the stages of practice, divided into two. First, show the characteristics based on the Dharma, divided into two. First, the principle explained by the teaching is that all dharmas are the Middle Way. One form, one thought, one defilement, one purity, all possess three thousand aspects, and are neither empty nor provisional. Non-internal means non-nature, completely relying on nature to achieve cultivation; non-external means non-cultivation, completely relying on cultivation to manifest nature. Since both emptiness and provisionality are extinguished, and both cultivation and nature are annihilated, then the meaning of the Middle Way is revealed. Second, the wisdom of observation. The wisdom of observation explained by the teaching is divided into two. First, formally explain the wisdom of observation, divided into two. First, explain the cultivation of observation, divided into two. First, show the wisdom of observation in relation to the object. The Dharma explained by the teaching can generate subtle understanding, and now we cultivate subtle observation based on subtle understanding. The beings of the ten realms are the objects of observation. The water in the mirror is an analogy for the three truths of inherent virtue.

千。像月喻修起三千。內外有無皆無實性。而三千三諦終自宛然。二觀智下就觀明諦。此無緣觀照無相諦。以無相諦發無緣觀。諦觀名別其體本同。是故能所二。即非二。二大品下明證釋二。初證發心相。若發真心似心觀心及名字心。隨位約即明坐道場轉輪度生。故佛藏云。眾生身中已有如來結跏趺坐。理即尚爾況修中位。二即于下初發心德。二入十下入位。二文云下引文稱歎四。初此經嘆真實。二大品嘆具法。三涅槃嘆初心。四此中下諸文嘆眼智二。初約此經總示。開示悟入皆佛知見所知見境既該百界。驗能知見即三智五眼。從勝稱一。如海具眾流。二引二文別釋二。初大論明智。言十智者。謂世智他心苦集滅道法比盡無生也。如此十智通於三藏三乘。唯如實智屬於衍教。今但證圓。二眼亦下大經明眼。既見粗色。即是佛性具一切法。即觀行五眼從勝名佛。肉眼見性褒之以佛。慧見偏空貶之為肉。二若能下兼明人法二。初示圓六雙。二以無下明經二益。三點涅槃者。大經云。秘密之藏猶如伊字三點。若並則不成伊。縱亦不成。如摩醯首羅面上三目。乃成伊我亦如是。解脫之法亦非涅槃。如來之身亦非涅槃。摩訶般若亦非涅槃。三法各異亦非涅槃。此乃三德即一而三。名大涅槃也。二是名下結歸題如文。二問答顯妙三

【現代漢語翻譯】現代漢語譯本千。譬如以月亮來比喻修起的三千法門。內外諸法，無論是有還是無，都沒有真實的自性。然而三千諸法和三諦之理最終自然顯現。在二觀智之下，就觀照真諦而明瞭。此為無緣的觀照，照見無相的真諦。以無相的真諦啓發無緣的觀照。真諦與觀照，名稱雖異，其體性原本相同。因此，能觀與所觀二者，即非二。『二大品』之下，闡明證悟和解釋二者。首先是證悟發心的相狀。如果發起的是真實心、相似心、觀心以及名字心，隨其位階，約略而言，就能明白坐道場、轉法輪、度化眾生。所以《佛藏經》說：『眾生的身中已經有如來結跏趺坐。』理上的證悟尚且如此，更何況是修行中的位階。『二即于下』，首先是發心的功德。『二入十下』，是入於十地的位階。『二文云下』，引用經文來稱讚四種功德。首先，此經讚歎真實。其次，《大品般若經》讚歎具足諸法。第三，《涅槃經》讚歎初心。第四，『此中下』的諸段經文讚歎眼和智二者。首先，約此經總括地顯示。開示悟入，都是佛的知見。所知見的境界既然涵蓋百界，驗證能知見的就是三智五眼。從殊勝的角度來說，可以稱之為一。如同大海具備眾多的河流。其次，引用兩段經文分別解釋二者。首先，《大智度論》闡明智。所說的十智，指的是世智、他心智、苦智、集智、滅智、道智、法智、比智、盡智、無生智。這十智通於三藏和三乘，只有如實智屬於大乘教義。現在只是證悟圓教。『二眼亦下』，《大涅槃經》闡明眼。既然能見到粗色，就是佛性具足一切法。這就是觀行位的五眼，從殊勝的角度來說，可以稱之為佛。肉眼見性，讚揚為佛。慧眼只見偏空，貶低為肉眼。『二若能下』，兼明人與法二者。首先，顯示圓教的六雙。『二以無下』，闡明此經的兩種利益。三點涅槃，指的是《大涅槃經》所說的：『秘密之藏，猶如伊字的三點。如果合併在一起，就不能成為伊字。如果分開，也不能成為伊字。如同摩醯首羅天王面上的三隻眼睛，才能成為伊字。我也是這樣，解脫之法也不是涅槃，如來的身也不是涅槃，摩訶般若也不是涅槃。三法各異，也不是涅槃。』這指的是三德即一而三，名為大涅槃。『二是名下』，總結歸於經題，如經文所示。『二問答顯妙三』

【English Translation】 English version Thousand. It's like using the moon as a metaphor to cultivate the three thousand dharmas. All dharmas, internal and external, whether existent or nonexistent, lack true self-nature. Yet, the three thousand dharmas and the three truths ultimately manifest naturally. Under the two wisdoms of observation, one contemplates the true truth and understands it clearly. This is causeless contemplation, illuminating the truth of no-form. The truth of no-form inspires causeless contemplation. Truth and contemplation, though different in name, are fundamentally the same in essence. Therefore, the observer and the observed are not two, and yet not one. Below 'Two Great Chapters,' it clarifies both enlightenment and explanation. First is the aspect of realizing the aspiration for enlightenment. If one generates a true mind, a similar mind, a contemplating mind, or a nominal mind, according to their level, roughly speaking, one can understand sitting in the bodhi-mandala, turning the wheel of dharma, and liberating sentient beings. Therefore, the Buddha-garbha Sutra says: 'Within the bodies of sentient beings, there is already a Tathagata sitting in the lotus position.' Even theoretical realization is like this, let alone the stages of practice. 'Two immediately below,' first is the merit of generating the aspiration for enlightenment. 'Two entering ten below,' is entering the stages of the ten bhumis. 'Two texts say below,' citing texts to praise four merits. First, this sutra praises truthfulness. Second, the Mahaprajnaparamita Sutra praises possessing all dharmas. Third, the Nirvana Sutra praises the initial aspiration. Fourth, the texts from 'This middle below' praise the two, eyes and wisdom. First, generally showing from this sutra. Opening, showing, awakening, and entering are all the knowledge and vision of the Buddha. Since the realm of what is known and seen encompasses a hundred realms, verifying what can know and see is the three wisdoms and five eyes. From the perspective of superiority, it can be called one. Like the ocean possessing many rivers. Second, citing two texts to explain them separately. First, the Mahaprajnaparamita Sutra clarifies wisdom. The so-called ten wisdoms refer to worldly wisdom, the wisdom of others' minds, the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, the wisdom of the path, the wisdom of dharma, comparative wisdom, exhaustive wisdom, and the wisdom of non-origination. These ten wisdoms are common to the three pitakas and the three vehicles, only the wisdom of suchness belongs to the Mahayana teachings. Now it is only realizing the perfect teaching. 'Two eyes also below,' the Mahaparinirvana Sutra clarifies the eyes. Since one can see coarse forms, it is the Buddha-nature possessing all dharmas. This is the five eyes of the stage of practice, from the perspective of superiority, it can be called Buddha. The physical eye seeing the nature is praised as Buddha. The wisdom eye only seeing emptiness is belittled as the physical eye. 'Two if able below,' also clarifying the two, person and dharma. First, showing the six pairs of the perfect teaching. 'Two with no below,' clarifying the two benefits of this sutra. The three points of nirvana refer to what the Mahaparinirvana Sutra says: 'The secret treasury is like the three points of the letter I. If they are combined, they cannot become the letter I. If they are separated, they cannot become the letter I. Like the three eyes on the face of Mahesvara, they can become the letter I. I am also like this, the dharma of liberation is not nirvana, the body of the Tathagata is not nirvana, Mahaprajna is not nirvana. The three dharmas are different, and they are not nirvana.' This refers to the three virtues being one and three, called the Great Nirvana. 'Two is named below,' summarizing and returning to the title of the sutra, as the sutra says. 'Two questions and answers reveal the wonderful three.'

。初明無緣與拔二。初據中道妨慈問。二指凈名成慈答。觀眾生品文殊問維摩言。云何觀于眾生。維摩言譬如幻師見所幻人。如智者見水中月。如鏡中見其面像等。文殊言。若菩薩作是觀者。云何行慈。維摩言。菩薩作是觀已。自念我當爲眾生說如斯法是即真實慈也。彼品既是通相。從假入空徹見三諦即是中道無緣與拔。二明中道建立二。初約雙非皆破問。二明中道遍立答二。初約明中能立偏圓三寶四諦二。初略示迷中之失。四教四諦是權實相。皆依中道非權非實。而得建立。今既迷此則一切皆失。二若明下廣示明中之德二。初示四種四諦唯心。十種法界忘言之理。名為中道。得此理故方施權實之教。十界融即說者名圓。十界次第說者名別。六界無生說者名通。六界生滅說者名藏。此之四教各論四諦。若識中道諸法皆融。故於一心具四四諦。二所以下釋一體三寶具漸二。初約圓觀明三寶。佛但雙非者。且從略示。遮必具照三智圓覺。方名佛寶。以法三諦顯佛不孤。僧寶中雲。理事和者。上三諦法性本圓融。名之為理。隨情差別名之為事。佛實相慧具于權實。實慧和理能說圓法。權慧和事能說偏法。故文句明法用方便云。智詣于規善用圓法。逗會眾生如圓舉指目于圓處。智詣于矩善用偏法。逗會眾生。如偏舉指目于偏處

【現代漢語翻譯】現代漢語譯本初明無緣慈與平等慈兩種慈悲的區分。第一點，如果執著于中道，就會妨礙無緣慈的提問。第二點，通過維摩詰的例子來完成對無緣慈的回答。《觀眾生品》中，文殊菩薩問維摩詰：『應如何觀察眾生？』維摩詰回答：『譬如幻術師觀看自己所幻化的人，如同智者觀看水中的月亮，如同在鏡子中看到自己的面容等。』文殊菩薩說：『如果菩薩這樣觀察，應如何行慈悲？』維摩詰說：『菩薩作這樣的觀察后，應當這樣想：我應當為眾生宣說這樣的法，這才是真實的慈悲。』這一品既然是通途之相，從假入空，徹底了見三諦，就是中道無緣慈與平等慈。二、闡明中道的建立，分為兩點。第一點，通過雙重否定來破除提問。第二點，闡明中道普遍建立的回答。第二點又分為兩部分。第一部分，通過闡明中道能夠建立偏圓三寶和四諦。首先，簡略地揭示迷失中道的過失。藏、通、別、圓四教的四諦是權巧和真實之相，都依賴於中道，非權非實，才能得以建立。現在如果迷失了中道，那麼一切都將失去。第二點，如果闡明，下面廣泛地揭示闡明中道的功德。分為兩部分。第一部分，揭示四種四諦唯心的道理，以及十種法界不可言說的道理，這被稱為中道。因為得到了這個道理，才能施行權巧和真實的教法。十界融合來說法的人稱為圓教，十界次第來說法的人稱為別教，六界無生來說法的人稱為通教，六界生滅來說法的人稱為藏教。這四教各自論述四諦。如果認識到中道，諸法都融合，所以在同一心中具備四種四諦。第二部分，從以下解釋一體三寶具備漸教和圓教。首先，通過圓頓的觀察來闡明三寶。佛只是雙重否定，暫且從簡略地揭示，遮止必定具備照了三智的圓滿覺悟，才能稱為佛寶。用法的三諦來顯示佛不是孤立的。僧寶中說：『理事和合』，上面三諦的法性本來圓融，稱之為理。隨順眾生的情識差別稱之為事。佛的實相智慧具備權巧和真實，實慧和合于理，能夠宣說圓頓之法。權慧和合於事，能夠宣說偏頗之法。所以《文句》闡明法的運用方便說：『智慧符合規矩，善於運用圓頓之法，接引眾生，如同用圓指指圓處。智慧符合法度，善於運用偏頗之法，接引眾生，如同用偏指指偏處。』

【English Translation】 English version First, clarify the distinction between causeless compassion (Wu Yuan Ci) and impartial compassion (Ping Deng Ci). First, clinging to the Middle Way obstructs the question of causeless compassion. Second, using Vimalakirti (Jing Ming) as an example completes the answer to causeless compassion. In the 『Contemplating Living Beings』 chapter, Manjushri (Wen Shu) asks Vimalakirti: 『How should one contemplate living beings?』 Vimalakirti replies: 『For example, a magician sees the people he has conjured, like a wise person sees the moon in the water, like seeing one's face in a mirror, etc.』 Manjushri says: 『If a Bodhisattva contemplates in this way, how should they practice compassion?』 Vimalakirti says: 『After a Bodhisattva makes such an observation, they should think: I should proclaim such a Dharma for living beings; this is true compassion.』 Since this chapter is a common aspect, entering emptiness from the provisional, thoroughly seeing the Three Truths is the Middle Way, causeless compassion, and impartial compassion. Second, clarify the establishment of the Middle Way, divided into two points. First, using double negation to refute the question. Second, clarify the answer of the universal establishment of the Middle Way. The second point is further divided into two parts. The first part, by clarifying that the Middle Way can establish the provisional and perfect Three Jewels (San Bao) and Four Noble Truths (Si Di). First, briefly reveal the faults of being lost in the Middle Way. The Four Noble Truths of the Tiantai four teachings (Si Jiao) are aspects of skillful means and reality, all relying on the Middle Way, neither provisional nor real, to be established. Now, if one is lost in the Middle Way, then everything will be lost. The second point, if clarified, below extensively reveals the merits of clarifying the Middle Way. Divided into two parts. The first part reveals the principle of the Four Noble Truths being only mind, and the unspeakable principle of the Ten Dharma Realms (Shi Fa Jie), which is called the Middle Way. Because one obtains this principle, one can then implement the teachings of skillful means and reality. Those who preach by integrating the ten realms are called the Perfect Teaching (Yuan Jiao), those who preach in the order of the ten realms are called the Distinct Teaching (Bie Jiao), those who preach the non-arising of the six realms are called the Common Teaching (Tong Jiao), and those who preach the arising and ceasing of the six realms are called the Tripitaka Teaching (Zang Jiao). These four teachings each discuss the Four Noble Truths. If one recognizes the Middle Way, all dharmas are integrated, so in one mind, one possesses the four Four Noble Truths. The second part, from the following explanation, the One Body Three Jewels possesses both gradual and perfect teachings. First, through perfect observation, clarify the Three Jewels. The Buddha (Fo) is only a double negation, for now, briefly revealing, preventing the necessity of possessing the perfect enlightenment of illuminating the Three Wisdoms (San Zhi), to be called the Buddha Jewel. Using the Three Truths of the Dharma (Fa) to show that the Buddha is not isolated. In the Sangha Jewel (Seng Bao) it says: 『Principle and phenomena harmonize,』 the Dharma nature of the above Three Truths is originally perfectly integrated, called principle. Following the differences in the emotions of living beings is called phenomena. The Buddha's wisdom of reality possesses skillful means and reality, real wisdom harmonizes with principle, and can proclaim the perfect teaching. Skillful wisdom harmonizes with phenomena, and can proclaim the biased teaching. Therefore, 『Wen Ju』 clarifies the skillful means of the Dharma's application, saying: 『Wisdom conforms to the compass, skillfully using the perfect Dharma, guiding living beings, like using a round finger to point to a round place. Wisdom conforms to the square, skillfully using the biased Dharma, guiding living beings, like using a biased finger to point to a biased place.』

。言事和即有前三教等者。權慧隨情照諦差別。即說別教次第三諦。或說藏通即離二諦。乃有三教行人。稟法修行成三僧寶。若其實慧和隨智諦。即說不次第三諦。乃有頓修行人。稟法成於圓教因果之僧。不獨令他稟教成僧。亦能應作偏圓行人。修成僧寶。

問。四十二位。自等覺來合判為僧。妙覺為佛。云何因果皆名為僧。

答。別相三寶乃以因果而為僧佛。今論一體。一人一念具足三寶。四十二位位位報智冥於法性。皆名二寶。位位應身皆名僧寶。故妙覺應最能三土統理大眾。是故僧寶究竟成就。若能善識一體三寶。任運能具諸漸教中三寶之義。以能和于理事三諦故也。二故大下引月愛明。僧相二。初據經文明諸地智斷二。初正引涅槃二。初通譬諸地二。初順喻白黑論增減二。初舉月光喻。白月光增以喻發智。黑月光減以喻斷惑。喻雖前後法乃同時。二月性下以體用合。實相則因果不二。智斷則增減有殊諸法不生諸法不滅。三千無改也。煩惱滅般若生。無明即明也。大經等者。以無明體是強覺。故亦稱為明。二如是下約法地地論智斷。舍喻就法四十二地。一一智斷故云皆具。二若十下別對諸地二。初以晦望對妙覺。月望以喻妙覺理體智德二俱圓極。故重云不生。月晦以喻妙覺獨頭相應二皆究盡。故重

【現代漢語翻譯】現代漢語譯本：如果將事相和合，就會有前三教等，權巧的智慧隨著情理照亮真諦的差別，就說別教的次第三諦，或者說藏教、通教即是離開二諦。於是有三教的修行人，稟受佛法修行成就三僧寶。如果其實際的智慧和合隨順智諦，就說不次第三諦，於是有頓悟的修行人，稟受佛法成就圓教因果的僧。不只是讓他人稟受教法成就僧寶，也能應機作為偏圓的修行人，修成僧寶。

問：四十二個位次，從等覺開始合併判為僧，妙覺為佛，為什麼因和果都名為僧？

答：別相三寶是以因果作為僧和佛。現在討論一體三寶，一人一念具足三寶，四十二個位次，每個位次的報智都與法性冥合，都名為二寶，每個位次的應身都名為僧寶。所以妙覺應身最能於三土統理大眾，因此僧寶究竟成就。如果能夠善於認識一體三寶，自然能夠具備諸漸教中的三寶之義，因為能夠和合于理事三諦的緣故。二，所以下面引用月愛光明，僧相二。初，根據經文明示諸地智斷二。初，正引用《涅槃經》二。初，通俗地比喻諸地二。初，順著比喻白黑論增減二。初，舉月光比喻。白月光增加用來比喻發智，黑月光減少用來比喻斷惑。比喻雖然有先後，但法則是同時的。二，月性下，以體用結合。實相則是因果不二，智斷則有增減的差別，諸法不生諸法不滅，三千世界沒有改變。煩惱滅而般若生，無明即是明。大經等，因為無明的本體是強烈的覺悟，所以也稱為明。二，如下面根據法地地論述智斷。捨棄比喻，就四十二地而言，一一都具備智斷，所以說都具備。二，如果下面分別對應諸地二。初，用晦望對應妙覺。月望用來比喻妙覺的理體智德二者都圓滿到了極點，所以重複說不生。月晦用來比喻妙覺獨頭相應二者都窮盡了，所以重複說。

【English Translation】 English version: If phenomena and principle are harmonized, then there will be the former three teachings, etc. Expedient wisdom illuminates the differences in truth according to circumstances, thus explaining the sequential three truths of the Distinct Teaching (Bie Jiao). Or it is said that the Tripitaka Teaching (Zang Jiao) and Shared Teaching (Tong Jiao) are separate from the two truths. Consequently, there are practitioners of the three teachings who receive the Dharma and cultivate to become the Three Jewels of the Sangha. If the actual wisdom harmonizes and accords with the wisdom truth, then the non-sequential three truths are explained, resulting in sudden enlightenment practitioners who receive the Dharma and achieve the Sangha of cause and effect in the Perfect Teaching (Yuan Jiao). Not only does it enable others to receive teachings and become the Sangha, but it can also respond and act as practitioners of both partial and perfect teachings, cultivating to become the Sangha Jewel.

Question: The forty-two stages, from Equal Enlightenment (Dengjue) onwards, are collectively judged as Sangha, while Wonderful Enlightenment (Miaojue) is Buddha. Why are both cause and effect called Sangha?

Answer: The Distinctive Three Jewels (Biexiang Sanbao) use cause and effect as Sangha and Buddha. Now, discussing the One Body Three Jewels, one person, one thought, fully possesses the Three Jewels. In each of the forty-two stages, the reward wisdom (Baozhi) merges with the Dharma-nature (Faxing), all are called the Two Jewels. The manifested body (Yingshen) in each stage is called the Sangha Jewel. Therefore, the manifested body of Wonderful Enlightenment is most capable of governing the masses in the three realms, hence the Sangha Jewel is ultimately accomplished. If one can skillfully recognize the One Body Three Jewels, one can naturally possess the meaning of the Three Jewels in all gradual teachings, because it can harmonize with the three truths of principle, phenomena, and integration. Secondly, the following quotes the light of the moon's love, the two aspects of the Sangha. First, according to the sutra, it clarifies the wisdom and severance of the various grounds. First, it directly quotes the Nirvana Sutra. First, it generally uses the analogy of the various grounds. First, it follows the analogy of white and black to discuss increase and decrease. First, it uses the analogy of moonlight. The increase of white moonlight is used to symbolize the development of wisdom, and the decrease of black moonlight is used to symbolize the severance of delusion. Although the analogy is sequential, the Dharma is simultaneous. Second, below 'Moon Nature', it combines substance and function. The reality is that cause and effect are not two, while wisdom and severance have different increases and decreases. All dharmas are not born, all dharmas are not destroyed, and the three thousand worlds remain unchanged. Afflictions are extinguished and prajna is born; ignorance is enlightenment. The Great Sutra, etc., is because the essence of ignorance is strong awareness, so it is also called light. Second, below, it discusses wisdom and severance according to the Dharma grounds. Abandoning the analogy, in terms of the forty-two grounds, each possesses both wisdom and severance, so it is said that all are possessed. Second, if the following separately corresponds to the various grounds. First, it uses the waning and waxing of the moon to correspond to Wonderful Enlightenment. The waxing moon is used to symbolize that the principle and wisdom virtues of Wonderful Enlightenment are both perfectly complete, so it is repeated that it is not born. The waning moon is used to symbolize that the unique head correspondence of Wonderful Enlightenment is exhausted, so it is repeated.

云不滅。二初三下約開合對諸地。合前開后。故以十五對四十二。此中初三即有黑白兩初三也。乃至十五亦復如是。二仁王下例諸般若。但明因位故以十四對四十一地。地地之中具三般若。二如此下結僧實立一切因果。若與中道理和。必與三教事和。是則權實由果皆由中道而得建立。二若不下約迷中。即破漸頓三寶四諦二。初示得前失后。四教三寶及四四諦。但依二種中道而立。藏通依離斷常中別圓依佛性中。各有即離故成四教。外計斷常都迷二中。故失四教三寶四諦。三教得失在文可見。二傳傳下明前多后少。二以權顯實二。初約圓詮廢漸問。二約權能顯實答二。初舒漸顯圓二。初以觀例教。觀既以次顯于不次。教亦以三顯於一圓。利可直談鈍宜漸顯。今若四說利鈍不遺。二若不下以三顯圓二。初示立三意。二雖說下引文證釋。余深法者。藏通余而不深。圓教深而不餘。別教亦余亦深。故將唯余及以兩亦助顯唯深。弄引者。引去聲。謂曲弄之前必有引起。言開空法道者。謂前三教是開通圓空之法道也。二若入下卷權歸實二。初廢三立圓。前是為實施權。今明廢權立實。十方三世法皆爾也。二複次下忘言契理。寄言顯理從偏入圓權非實是。恐失意者是非不泯。故以雙非絕其思議。權既不生實亦不生。故二不生彰乎妙契

【現代漢語翻譯】現代漢語譯本『云不滅』（Yun Bu Mie）：第二部分的前三項和后三項大約對應于諸地的開合。合併前項，展開後項。因此，用十五對四十二。這其中的前三項，即有黑白兩種前三項。乃至十五項也是如此。『二仁王』（Er Ren Wang）以下，以諸部《般若經》（Bore jing）為例。只闡明因位，所以用十四對四十一地。每一地中都具備三種般若。『二如此』（Er Ru Ci）以下，總結僧眾確實建立了一切因果。如果與中道之理相合，必定與三教之事相合。那麼權巧和真實，由果位都由中道而得以建立。『二若不』（Er Ruo Bu）以下，以迷失中道為例。即破斥漸教、頓教的三寶和四諦。首先指出得到前者的同時失去了後者。四教的三寶和四四諦，只是依據兩種中道而建立。藏教和通教依據脫離斷常的中道，別教和圓教依據佛性中的中道。各自有即有離，所以成就四教。外道計較斷常，完全迷惑于兩種中道，所以失去了四教的三寶和四諦。三教的得失在文中可以見到。『二傳傳』（Er Zhuan Zhuan）以下，說明前者多而後者少。『二以權顯實』（Er Yi Quan Xian Shi）分為兩部分。第一部分是根據圓教詮釋來廢除漸教的提問。第二部分是根據權巧能夠顯現真實的回答，分為兩部分。第一部分是舒展漸教來顯現圓教，分為兩部分。首先以觀行來比喻教法。觀行既然依次顯現不依次的道理，教法也用三教來顯現一圓教。聰慧的人可以直接談論，愚鈍的人適合逐漸顯現。現在如果用四教來說，聰慧和愚鈍都不會遺漏。『二若不』（Er Ruo Bu）以下，用三教來顯現圓教，分為兩部分。首先指出建立三教的意圖。『二雖說』（Er Sui Shuo）以下，引用經文來驗證解釋。『余深法者』（Yu Shen Fa Zhe），藏教和通教是余而不深，圓教是深而不餘，別教是既余又深。所以用『唯余』和『兩亦』來輔助顯現『唯深』。『弄引者』（Nong Yin Zhe），『引』讀作去聲。意思是說，在曲折演奏之前必定有引起。說『開空法道』（Kai Kong Fa Dao）的人，說前三教是開通圓空的法道。『二若入』（Er Ru）以下，將權巧歸於真實，分為兩部分。首先廢除三教，建立圓教。之前是爲了實施真實而設立權巧，現在說明廢除權巧，建立真實。十方三世的法都是這樣。『二複次』（Er Fu Ci）以下，忘卻言語而契合真理。寄託言語來顯現真理，從偏頗進入圓滿，權巧不是真實。恐怕失去意義的人是非不分明，所以用雙重否定來斷絕其思議。權巧既然不生，真實也不生。所以二者不生，彰顯了妙契。

【English Translation】 English version 'Yun Bu Mie' (云不滅, Cloud Does Not Perish): The initial three and subsequent three approximately correspond to the opening and closing of the various grounds (of enlightenment). Merge the former, expand the latter. Therefore, use fifteen to correspond to forty-two. Among these, the initial three include both black and white initial three. And so on up to fifteen. 'Er Ren Wang' (二仁王, Two Benevolent Kings) and below, exemplify the various Prajna Sutras (般若經, Bore jing). Only elucidating the causal stage, therefore use fourteen to correspond to the forty-one grounds. Within each ground, all three Prajnas are fully present. 'Er Ru Ci' (二如此, Two Suchnesses) and below, concludes that the Sangha (僧, Seng) truly establishes all causes and effects. If it aligns with the doctrine of the Middle Way, it will certainly align with the affairs of the Three Teachings. Then provisional and real, from the fruition, are all established through the Middle Way. 'Er Ruo Bu' (二若不, Two If Nots) and below, takes the example of being deluded about the Middle Way. That is, refuting the gradual and sudden teachings' Three Jewels and Four Noble Truths. First, it points out that gaining the former means losing the latter. The Three Jewels and Four Noble Truths of the Four Teachings are only established based on two kinds of Middle Way. The Tripitaka and Common Teachings rely on the Middle Way that departs from permanence and annihilation; the Distinct and Perfect Teachings rely on the Middle Way within Buddha-nature. Each has both identity and difference, thus accomplishing the Four Teachings. Externalists cling to permanence and annihilation, completely deluded about the two Middle Ways, thus losing the Three Jewels and Four Noble Truths of the Four Teachings. The gains and losses of the Three Teachings can be seen in the text. 'Er Zhuan Zhuan' (二傳傳, Two Transmissions) and below, explains that the former is more and the latter is less. 'Er Yi Quan Xian Shi' (二以權顯實, Two Using Provisional to Reveal Real) is divided into two parts. The first part is a question based on the Perfect Teaching's interpretation to abolish the Gradual Teaching. The second part is an answer based on the provisional's ability to reveal the real, divided into two parts. The first part is to unfold the Gradual Teaching to reveal the Perfect Teaching, divided into two parts. First, use practice to exemplify the teachings. Since practice sequentially reveals the non-sequential principle, the teachings also use the Three Teachings to reveal the One Perfect Teaching. Those who are intelligent can be directly addressed; those who are dull are suitable for gradual revelation. Now, if using the Four Teachings to speak, neither the intelligent nor the dull will be left out. 'Er Ruo Bu' (二若不, Two If Nots) and below, uses the Three Teachings to reveal the Perfect Teaching, divided into two parts. First, it points out the intention of establishing the Three Teachings. 'Er Sui Shuo' (二雖說, Two Although Saying) and below, quotes scriptures to verify the explanation. 'Yu Shen Fa Zhe' (余深法者, Those with Remaining Profound Teachings), the Tripitaka and Common Teachings are remaining but not profound; the Perfect Teaching is profound but not remaining; the Distinct Teaching is both remaining and profound. Therefore, 'only remaining' and 'both also' are used to assist in revealing 'only profound'. 'Nong Yin Zhe' (弄引者, Those Who Playfully Lead), 'Yin' (引) is read in the departing tone. It means that before a winding performance, there must be a lead-in. Those who say 'Kai Kong Fa Dao' (開空法道, Open the Path of Emptiness and Dharma) say that the former Three Teachings are the path of opening and penetrating the Perfect Emptiness. 'Er Ru' (二若入, Two If Entering) and below, returns the provisional to the real, divided into two parts. First, abolish the Three Teachings and establish the Perfect Teaching. Previously, it was to establish the provisional for the sake of implementing the real; now it explains abolishing the provisional and establishing the real. The Dharma of the ten directions and three times is all like this. 'Er Fu Ci' (二複次, Two Furthermore) and below, forgets words and accords with the truth. Entrusting words to reveal the truth, entering into the perfect from the biased, the provisional is not real. Fearing that those who lose the meaning will not distinguish right from wrong, therefore use double negation to cut off their thinking. Since the provisional does not arise, the real also does not arise. Therefore, the non-arising of the two manifests the wonderful accord.

。應知此立非權非實。但是袪乎著語之情。其所契悟理無別途。勿謂雙非理過一實。二觀心明二種觀。

問。上明諸教無非對境立乎觀門。況復約圓境觀皆妙。何故至此更說觀心。

答。上為解釋觀世音名。故約四教明乎觀法。既觀世音。正以他生而為觀境。心佛眾生雖無差別。就生佛境高廣難觀。若就心境近而易照。佛世當機隨聞悟入。境無遠近。滅后初學修觀要須揀難從易。故今諸部約教釋中。縱己明觀。后須更立觀心一科。又復他生不出心性。若觀自心。則能明見十界眾生。故知觀心成前約教世音之觀。今示觀心其意略爾。先標。次夫心下示二。初約心源本無境觀二。初明本無心境二。初明性絕百非。心源本凈等者。只現前心當處即中。名之為源。離一切相名為本凈。無為下列所離相。既其若此焉立心境。二雖復下明心非四運。尚不可以知覺而求。豈能以生滅而取。是故不可立心為境。二豈可下明莫陳觀法三。初法。心境本無觀於何設。二猶如下喻。無以比況強指虛空。三此下合二有因下由緣感須立觀心二。初由緣立心。有十因緣能修證者。無能所中立所觀境。二既有下由心立觀二。初略立三。初法。二喻。三合。二若作下委示二。初示漸觀。雖明二觀二意在圓。故次第觀略指而已二。若觀下示頓

【現代漢語翻譯】現代漢語譯本：應當知道這種建立並非權宜之計，也不是真實存在。這只是爲了去除執著于言語的情感。其所契合領悟的道理沒有其他途徑。不要說雙重否定就超越了一個真實。二觀心是指兩種觀法，觀想心。

問：前面已經說明各種教義無非是針對境界而建立的觀想之門。更何況依據圓融的境界觀想都是精妙的。為什麼到了這裡還要再說觀心？

答：前面是爲了解釋觀世音（Avalokiteśvara，觀察世間聲音的菩薩）的名號，所以依據四教來說明觀想的方法。既然是觀世音，正是以他方眾生作為觀想的境界。心、佛（Buddha，覺悟者）、眾生雖然沒有差別，但就眾生的境界來說，高廣而難以觀想。如果就心境來說，近而容易照見。佛在世時，當機者隨聽隨悟而進入。境界沒有遠近之分。滅度后，初學者修習觀想，必須選擇容易的入手。所以現在各部經典依據教義解釋中，即使已經說明了觀想，後面還需要再建立觀心這一科。而且他方眾生也離不開心性。如果觀想自己的心，就能明見十界眾生。所以知道觀心成就了前面依據教義的觀世音的觀想。現在指示觀心，其意義大概如此。先標明。其次從『夫心下』開始指示兩種觀想。首先依據心源本來沒有境界和觀想兩種。首先說明本來沒有心境兩種。首先說明自性超越一切對立。『心源本凈等者』，只是說現前的心當下就是中道。稱之為源。遠離一切相稱為本凈。『無為下列所離相』，既然如此，哪裡能建立心境？其次從『雖復下』開始說明心不是四種執行。尚且不能用知覺去尋求，怎麼能用生滅去獲取？所以不能建立心為境界。其次從『豈可下』開始說明不要陳述觀想的方法。首先是方法。心境本來沒有，觀想在哪裡設定？其次從『猶如下』開始比喻。沒有可以比擬的，勉強指代虛空。其次從『此下』開始，結合兩種情況，從『有因下』開始，由於因緣的感應，必須建立觀心。首先由於因緣建立心。有十種因緣能夠修證的人，在無能所中建立所觀的境界。其次從『既有下』開始，由於心建立觀想。首先簡略地建立三種。首先是方法。其次是比喻。再次是結合。其次從『若作下』開始詳細地指示兩種。首先指示漸觀。雖然說明了兩種觀想，但意在圓融。所以次第觀想只是略微指點而已。其次從『若觀下』開始指示頓悟。

【English Translation】 English version: It should be known that this establishment is neither expedient nor truly existent. It is merely to dispel the attachment to linguistic expressions. The principle to which it corresponds and awakens has no other path. Do not say that double negation surpasses a single reality. Two 'contemplating mind' refers to two types of contemplation, contemplating the mind.

Question: Above, it has been explained that all teachings are established based on the object of contemplation. Moreover, contemplating according to the perfect realm is all wondrous. Why is it that here, contemplating the mind is further discussed?

Answer: The above was to explain the name of Avalokiteśvara (觀世音, the Bodhisattva who observes the sounds of the world), so the method of contemplation was explained according to the Four Teachings. Since it is Avalokiteśvara, it is precisely taking other beings as the object of contemplation. Although mind, Buddha (佛, the Awakened One), and sentient beings are not different, in terms of the realm of sentient beings, it is vast and difficult to contemplate. If it is in terms of the realm of the mind, it is near and easy to illuminate. When the Buddha was in the world, those who were ready would awaken and enter upon hearing. The realm has no distinction of near or far. After the Parinirvana (滅度, passing away), beginners who practice contemplation must choose the easy to start with. Therefore, in the explanations of various scriptures according to the teachings, even if contemplation has already been explained, it is still necessary to establish a section on contemplating the mind. Moreover, other beings do not go beyond the nature of the mind. If one contemplates one's own mind, one can clearly see the beings of the Ten Realms. Therefore, know that contemplating the mind completes the contemplation of Avalokiteśvara according to the previous teachings. Now, indicating the contemplation of the mind, its meaning is roughly this. First, it is marked. Secondly, starting from '夫心下', two types of contemplation are indicated. First, based on the source of the mind, there are originally no two types of realm and contemplation. First, it is explained that there are originally no two types of mind and realm. First, it is explained that the nature transcends all opposites. '心源本凈等者', it simply means that the present mind is the Middle Way at the very place. It is called the source. Being apart from all characteristics is called original purity. '無為下列所離相', since it is like this, where can the mind and realm be established? Secondly, starting from '雖復下', it is explained that the mind is not the four operations. It cannot even be sought with perception, how can it be taken with arising and ceasing? Therefore, the mind cannot be established as the realm. Thirdly, starting from '豈可下', it is explained not to state the method of contemplation. First is the method. The mind and realm are originally non-existent, where is contemplation set up? Secondly, starting from '猶如下', it is a metaphor. There is nothing to compare it to, forcibly referring to emptiness. Thirdly, starting from '此下', combining the two situations, starting from '有因下', due to the influence of conditions, it is necessary to establish contemplating the mind. First, the mind is established due to conditions. Those who have ten conditions to cultivate and realize establish the object of contemplation in the non-duality of subject and object. Secondly, starting from '既有下', contemplation is established due to the mind. First, three are briefly established. First is the method. Second is the metaphor. Third is the combination. Secondly, starting from '若作下', two are indicated in detail. First, gradual contemplation is indicated. Although two contemplations are explained, the intention is in perfection. Therefore, sequential contemplation is only briefly pointed out. Secondly, starting from '若觀下', sudden enlightenment is indicated.

觀二。初明全性成修二。初就法直明二。初示二。初於一念觀性三因三諦即正因。三觀即了因。一切法即緣因。具緣了之正名為三諦。具正緣之了名三觀。具正了之緣名一切法。故大經云。法身亦非般若亦非解脫亦非。此之三法舉一即三三即是一。非縱非橫同居一念。二十法下觀千法皆有三諦。以其千法皆因緣生。故趣舉一性相叵得故空。緣起宛然故假。性絕待對故中。一法既然千法皆爾。學者須知千種三諦只一三諦。說千不散說一不合。以圓融故千法各得三諦全分。蓋由三諦體是三德。名秘密藏。一切諸法不出此藏。此藏全體遍入諸法。如世真金具燦爛色。具轉變能具不改性。若成師子。則全以色等作頭作尾作乎胸背四足牙爪眾毛。豈有一處不具色等三邪。此三豈可暫分隔邪。得此喻意則于千種三諦。不起合散一多之計也。況今千法且總略言。廣則三千一一三諦。故荊溪云。三千即空性了因。三千即假性緣因。三千即中性正因。心法既爾。眾生三千諸佛三千同一秘藏是故一一皆具三諦。此等法門同居一念。二此即下結。即不次第觀者。不思議境境即是觀。若境自是境更起觀智。來照此境。此乃別修非性德行。故止觀十乘是觀別相。三千空假中是觀總體。以此為妙境。以此為發心。以此安其心。以此能遍破。以此通塞

【現代漢語翻譯】現代漢語譯本觀想二：首先闡明全性成修的道理。首先，直接就法理進行闡明。分為兩個部分：首先是揭示，分為兩個方面：第一，在一念之中觀想性具三因三諦，即正因、了因和緣因。三觀即是了因，一切法即是緣因。具備緣因和了因的正因，稱為三諦；具備正因和緣因的了因，稱為三觀；具備正因和了因的緣因，稱為一切法。所以《大般涅槃經》說：『法身並非般若，也並非解脫。』這三種法，舉出一個就包含了三個，三個也就是一個。非縱非橫，同時存在於一念之中。在二十法之下，觀想千法都具有三諦。因為這千法都是因緣所生，所以隨便舉出一個，其自性與相狀都不可得，所以是空；因緣生起，歷歷分明，所以是假；自性絕對，沒有對待，所以是中。一個法如此，千法都是如此。學者必須明白，千種三諦只是一個三諦。說千不散，說一不合。因為圓融的緣故，千法各自得到三諦的全部。這是因為三諦的本體就是三德，名為秘密藏。一切諸法都離不開這個藏，這個藏的全體遍入一切諸法。就像世間的真金，具有燦爛的顏色，具有轉變的能力，具有不變的性質。如果製成獅子，那麼全部都用顏色等來做頭、做尾、做胸背、做四足、做牙爪、做眾毛。難道有一處不具備顏色等三者嗎？這三者難道可以暫時分隔嗎？領會了這個比喻的意義，那麼對於千種三諦，就不會產生合散一多的計較了。何況現在所說的千法只是總略而言，如果廣說，則是三千，每一個都具有三諦。所以荊溪湛然大師說：『三千即是空性了因，三千即是假性緣因，三千即是中性正因。』心法如此，眾生三千，諸佛三千，都是同一個秘密藏。因此，每一個都具備三諦。這些法門同時存在於一念之中。第二，總結以上內容。所謂『不次第觀』，就是不可思議的境界，境界就是觀。如果境界本身就是境界，另外再起觀智來照此境界，這就是別修，不是性德之行。所以《止觀》十乘是觀別相，三千空假中是觀總體。以此為妙境，以此為發心，以此安其心，以此能普遍破除，以此通達阻塞。

【English Translation】 English version Contemplation Two: First, clarify the principle of fully realizing cultivation through inherent nature. First, directly clarify based on the Dharma principle. Divided into two parts: First, revelation, divided into two aspects: First, contemplate the inherent nature of the three causes and three truths in a single thought, namely the direct cause (正因, zhèngyīn - primary cause), the auxiliary cause (了因, liǎoyīn - clarifying cause), and the conditional cause (緣因, yuányīn - conditioning cause). The three contemplations (三觀, sān guān - three kinds of wisdom) are the auxiliary cause, and all dharmas (一切法, yīqiè fǎ - all phenomena) are the conditional cause. The direct cause that possesses the conditional and auxiliary causes is called the Three Truths (三諦, sān dì - three levels of truth); the auxiliary cause that possesses the direct and conditional causes is called the Three Contemplations; the conditional cause that possesses the direct and auxiliary causes is called all dharmas. Therefore, the Mahāparinirvāṇa Sūtra says: 'The Dharmakāya (法身, fǎshēn - Dharma body) is neither prajna (般若, bōrě - wisdom) nor liberation.' These three dharmas, mentioning one includes all three, and the three are one. Neither vertical nor horizontal, they exist simultaneously in a single thought. Below the twenty dharmas, contemplate that the thousand dharmas all possess the Three Truths. Because these thousand dharmas are all born from conditions, picking any one, its self-nature and characteristics are unattainable, so it is emptiness (空, kōng - emptiness); arising from conditions, it is clearly distinct, so it is provisional existence (假, jiǎ - provisionality); its self-nature is absolute, without duality, so it is the middle way (中, zhōng - the middle way). If one dharma is like this, then all thousand dharmas are like this. Students must understand that the thousand kinds of Three Truths are just one Three Truths. Saying 'thousand' does not scatter them, saying 'one' does not combine them. Because of perfect integration, each of the thousand dharmas obtains the complete share of the Three Truths. This is because the essence of the Three Truths is the Three Virtues, called the Secret Treasury (秘密藏, mìmì zàng - secret storehouse). All dharmas do not go beyond this treasury, and the entirety of this treasury pervades all dharmas. Like real gold in the world, it has a brilliant color, the ability to transform, and an unchanging nature. If it is made into a lion, then the entire thing uses color, etc., to make the head, tail, chest, back, four feet, teeth, claws, and all the fur. Is there any place that does not possess the three (color, transformation, and unchanging nature)? Can these three be temporarily separated? Understanding the meaning of this metaphor, then regarding the thousand kinds of Three Truths, there will be no calculation of combination, scattering, one, or many. Moreover, the thousand dharmas now spoken of are just a general summary; if spoken of extensively, then there are three thousand, each possessing the Three Truths. Therefore, Master Jingxi Zhanran (荊溪湛然大師, Jīngxī Zhànrán dàshī) said: 'The three thousand are the auxiliary cause of emptiness-nature, the three thousand are the conditional cause of provisionality-nature, the three thousand are the direct cause of middle-nature.' If the mind-dharma is like this, then the three thousand of sentient beings and the three thousand of Buddhas are all the same Secret Treasury. Therefore, each possesses the Three Truths. These Dharma gates exist simultaneously in a single thought. Second, summarize the above content. The so-called 'non-sequential contemplation' is the inconceivable realm, and the realm is contemplation. If the realm itself is the realm, and one additionally arises contemplative wisdom to illuminate this realm, then this is separate cultivation, not the practice of inherent virtue. Therefore, the Ten Vehicles of Śamatha-Vipassanā (止觀, zhǐ guān - calming and insight) contemplate separate characteristics, and the three thousand emptiness, provisionality, and middle contemplate the overall totality. Take this as the wonderful realm, take this as the arising of aspiration, take this to settle the mind, take this to universally break through, take this to penetrate obstructions.

著。以此調道品。以此合助道。就此論次位。以此忍他緣。以此離似愛。此外無行此外無果。以將果理為妙行故。故示千種三諦之後。便云此即不次第觀也。二華嚴下按經委示二。初引經示觀二。初明心造一切。十種世間皆住真法。真法無礙故十互融。融故百界千法具足。此之理具已有造義。由理造故方有事造。故一言心造即二造也。二若觀下觀一切皆三。理事二造各論一切。略則千法廣則三千。若觀心空理事三千無不空也。觀心假中理事三千無不假中。既三千空空即三觀。三皆能破故總言空。觀三千假假即三觀。以皆立故故總言假。觀三千中中即三觀。皆絕待故故總言中。此乃三德三諦三千故也。二如是下結法歸心。二若能下指修是佛二。初廣引經文二。初引證齊佛三。初約大經觀緣得佛。十如即是十二因緣。今觀即性故見三千即空假中。名上上智。初心修此即名得佛。二引凈名觀身等佛。觀境雖異實相豈殊。故得觀自身心等彼果佛。三引華嚴心佛無差。如前委說。二若作下約經嘆觀二。初嘆正觀。余觀望此皆悉偏邪。迦葉未聞已前皆是邪見。二即開下嘆是佛。開示悟入佛之知見。今家四釋。一圓四位住行向地。二圓四智謂道慧即畢竟空。二道種慧不思議假。三一切智雙遮中道。四一切種智雙照中道。三圓四門。即

不思議空門有門雙非雙亦也。四圓四觀即三觀皆空。三觀皆假。即三而一即一而三。皆如次對開示悟入。四位豎論餘三橫辯。故知開等通淺通深。座室衣三皆稱如來者。以用果法為行故也。位雖高下境觀無殊。是故四儀皆應起塔。二如此下結成佛法。非今所明難越九界。三明普門二。初開章。二隨釋二。初通途明門二初列。二釋六初略列門名三。初列門下通約喻顯。二凡鄙下別就法示二。初世間二。初示諸門。外唯世間故至惑苦。惑即集也。愛著三界常樂我凈。故言四倒。見惑雖多。不出有無及以一異。各執四句。二善惡下束歸生死。二若就下佛法門二。初示四教通之能所。通真含中鈍入化城見空真也。利達常住見中真也。二此則下明四種有乎教觀。大本立云。若於一教以四句詮理。即是四門。四四合為十六門。若以行為門者。稟教修觀因思得入。即以行為門。藉教發真則以教為門。若初聞教如快馬見鞭影。即入正路者。不須修觀如依電光即得見道。不更須教。並是往昔善根習熟。今于教門得道名信行。于觀門得道名法行。三能通下廣指大本。二二示下示門相四。初三藏。俗既實有不即真諦。故於俗諦明四種門。以通於理。假人叵得四門是同。但就五陰分別四相。實法無常是有門觀。三假浮虛是空門觀。二門俱用從容

而修。是兩亦門觀。離空有相絕言而修。是雙非門觀。隨成一觀皆得會真。二通教。二諦相即四門不諍。或觀幻有或觀幻空。或雙存觀或雙泯觀。但隨根性。依一門修皆得入道。三別教。言觀佛性者。信分別心是本覺性體是三諦。根鈍不知性具九故。致令三諦體不融即。隨稟一門而修觀法。稟有門者。觀本覺性是真善妙有。如瓶盆尋為闇覆故。不能顯現。佛藏十喻皆此門意。稟空門者。觀于本覺是畢竟空。無相可得。由我執者不得睹見。如迦毗羅城空者。此城本是釋尊生處。為琉璃王之所破滅。釋種既盡城邑蕩然。阿難愁惱。世尊怡悅。因阿難問。故佛答言。汝見迦毗羅有。我見迦毗羅城空。大涅槃空亦復如是。稟雙亦門者。觀本覺性不定有無。如石中金福人見故亦有。罪人不見故亦無。有無雙照可以證入。稟雙非門者。觀本覺性不可有無而思說也。絕念而觀方可妙悟。圓教者。真善妙有及畢竟空雙遮雙照名豈異前。但以別人不知三諦體是三德。不縱不橫一一互具。以此三諦而為四門。失此意故。隨門各解名有四之四。今圓得旨。乃于彼四融即而觀。故得名為不四之四。雖立行位皆不思議。三次論下明權實。偏真為權中道為實。前之二教能詮能觀共十六門。所詮所證但在偏真。故皆是權。別教教道能詮能觀皆次故權。

【現代漢語翻譯】現代漢語譯本而修，這是亦有亦空雙重門觀。離開空和有的對立相，超越言語的描述而修，這是雙非門觀。無論選擇哪一種觀法，都能契合真理。二、通教：二諦（俗諦和真諦）相互融合，四門（有、空、亦有亦空、非有非空）之間沒有衝突。可以觀照幻有的存在，也可以觀照幻有的空性，或者同時觀照存在和空性，或者同時泯滅存在和空性。只要根據自己的根性，依循其中一門修行，都能證入道。三、別教：說到觀佛性，相信分別心就是本覺的性體，這就是三諦（空、假、中）。根器遲鈍的人不知道自性本具九法界，導致三諦的體性不能融合。於是根據各自的稟賦，修習不同的觀法。稟賦有門的人，觀照本覺的自性是真實、美好、微妙的存在，就像瓶子和盆子被黑暗覆蓋，所以不能顯現。佛藏的十個比喻都屬於這種觀法。稟賦空門的人，觀照本覺是畢竟空，沒有任何相可以執著。因為有我執的緣故，所以不能看見。就像迦毗羅城是空的，這座城本來是釋迦牟尼佛出生的地方，被琉璃王所摧毀，釋迦族滅絕後，城邑也蕩然無存。阿難感到憂愁，世尊卻很喜悅。因為阿難的疑問，佛陀回答說：『你看見迦毗羅城是有的，我看見迦毗羅城是空的。』大涅槃的空性也是如此。稟賦亦有亦空門的人，觀照本覺的自性不是固定地存在或不存在，就像石頭中的黃金，有福報的人能看見，所以是有的；沒有福報的人看不見，所以是沒有的。同時照見有和無，就可以證入。稟賦雙非門的人，觀照本覺的自性不可以有或無來思考和描述。斷絕一切念頭而觀照，才能巧妙地領悟。圓教：真實、美好、微妙的存在以及畢竟空，雙重遮止和雙重照見，名稱和前面有什麼不同呢？只是因為別教的人不知道三諦的體性就是三德（法身德、般若德、解脫德），不是縱向排列，也不是橫向排列，而是一一互相具足。用這三諦來作為四門。因為失去這個意義，所以隨著每一門各自解釋，就有了四重之四的差別。現在圓教領悟了這個宗旨，就在那四重差別中融合而觀照，所以稱為不四之四。雖然建立行位，都是不可思議的。三次論下面闡明權實，偏頗于真諦是權巧，中道才是真實。前面的二教，能詮釋的教義和能觀照的方法共有十六門，所詮釋的真理和所證悟的境界都偏於真諦，所以都是權巧。別教的教義和觀法都是次等的，所以也是權巧。

【English Translation】 English version And cultivate. This is the dual 'both/and' gate contemplation. To cultivate by separating from the appearance of emptiness and existence, transcending verbal expression, is the dual 'neither/nor' gate contemplation. Whichever contemplation is chosen, all can accord with the truth. Two, the Common Teaching (通教, Tong Jiao): The two truths (俗諦 and 真諦, Su諦 and Zhen諦, conventional truth and ultimate truth) are mutually inclusive, and the four gates (有, 空, 亦有亦空, 非有非空, existence, emptiness, both existence and emptiness, neither existence nor emptiness) are not contradictory. One can contemplate the illusory existence, or contemplate the illusory emptiness, or contemplate both existence and emptiness simultaneously, or contemplate the simultaneous cessation of both existence and emptiness. Depending on one's capacity, one can enter the path by cultivating through any one of these gates. Three, the Distinct Teaching (別教, Bie Jiao): When speaking of contemplating the Buddha-nature, believing that the discriminating mind is the essence of original enlightenment is the three truths (三諦, San諦, emptiness, provisional existence, and the Middle Way). Those with dull faculties do not know that the nature inherently possesses the nine realms, causing the essence of the three truths to be unintegrated. Therefore, according to their respective predispositions, they cultivate different contemplation methods. Those predisposed to the gate of existence contemplate the original enlightened nature as truly good and wonderfully existent, like a bottle or a pot covered by darkness, thus unable to manifest. The ten metaphors of the Buddha-garbha (佛藏, Fo Zang) all align with this gate. Those predisposed to the gate of emptiness contemplate the original enlightenment as ultimately empty, with no characteristics to grasp. Because of attachment to self, they cannot see it. It is like the city of Kapilavastu (迦毗羅城, Jia Pi Luo Cheng) being empty. This city was originally the birthplace of Shakyamuni Buddha, but it was destroyed by King Virudhaka (琉璃王, Liu Li Wang), and the Shakya clan was exterminated, leaving the city desolate. Ananda (阿難, A Nan) was saddened, but the World-Honored One was pleased. Because of Ananda's question, the Buddha replied, 'You see Kapilavastu as existent, but I see Kapilavastu as empty.' The emptiness of Great Nirvana (大涅槃, Da Nie Pan) is also like this. Those predisposed to the dual 'both/and' gate contemplate the original enlightened nature as neither fixedly existent nor non-existent, like gold in a stone. Those with good fortune can see it, so it exists; those without good fortune cannot see it, so it does not exist. Simultaneously illuminating existence and non-existence allows one to enter. Those predisposed to the dual 'neither/nor' gate contemplate the original enlightened nature as beyond thinking and description in terms of existence or non-existence. Only by ceasing all thoughts and contemplating can one achieve subtle enlightenment. The Perfect Teaching (圓教, Yuan Jiao): Truly good and wonderfully existent, and ultimately empty, dual negation and dual illumination – how are these names different from before? It is just that those in the Distinct Teaching do not know that the essence of the three truths is the three virtues (三德, San De, Dharmakaya, Prajna, and Liberation), neither arranged vertically nor horizontally, but each mutually complete. Using these three truths as the four gates. Because they lose this meaning, they interpret each gate separately, resulting in the four-fold four distinctions. Now, the Perfect Teaching understands this principle and contemplates by integrating those four-fold distinctions, thus it is called the non-four-fold four. Although stages of practice are established, they are all inconceivable. The Three Treatises (三次論, San Ci Lun) below clarifies provisional and real. Leaning towards the truth of emptiness is provisional, the Middle Way is real. The preceding two teachings, with their teachings and contemplations, have a total of sixteen gates. The truth they explain and the state they realize are biased towards the truth of emptiness, so they are all provisional. The teachings and contemplations of the Distinct Teaching are secondary, so they are also provisional.

見所詮理及所證地同圓故實。圓教教觀。能詮所詮能行所到始終俱圓。故皆是實。四次明下明普不普二。初凡漸不普。二圓門是普二。初約法直示。三千之法即空假中。乃以所通而為能通。門外無理能所泯亡。此之妙門普義成就。二複次下引經委釋二。初眾經圓門二。初別示四門三初約二經一往屬空二。初引凈名。不專引文。已含釋義。彼經文云。善意菩薩云。生死涅槃為二。若見生死性則無生死。無縛無解不然不滅。如是解者是為入不二法門。彼疏釋云。生死是縛是然。涅槃是解是滅為二。今觀生死性本來常寂。本自不縛何所論脫。又亦不然豈應是滅。既無然滅不復有二。是為入不二門。

問。經疏但以中道之一。不于縛解然滅之二。今文何故更加非一。

答。所言中者。體絕待對。若定是一必須待二。善談中者必忘中也。故末陀摩經正詮中道。而以忘中名為中道。故自注云。末者。莫義。陀摩者。中義。即莫著中道也。又復今文以彼。善意所談不二。建立圓空釋普門義。若於三諦蕩之不盡。非畢竟空。豈成普邪。故知四依深諦中義。破用自由。不可執文難於妙解。二何以下釋經義二。初據本經釋。若真不二必不存一。亦名不有不無者。圓教中道也。此中能破藏通二教單俗單真。故云不有破假不無破空

【現代漢語翻譯】現代漢語譯本：見到的所詮釋的道理以及所證悟的境界，都是圓滿而真實的。圓教的教觀，能詮釋的教義、所詮釋的道理、能修行的行為、所到達的境界，從始至終都是圓滿的，所以都是真實的。下面第四部分說明普遍與不普遍。首先，凡夫和漸教是不普遍的，而圓教的法門是普遍的。首先，從法理上直接開示，三千諸法即是空、假、中。這是以所通達的道理作為能通達的手段，門外沒有其他道理，能詮釋和所詮釋的都泯滅了，這樣的妙門才成就了普遍的意義。其次，下面引用經文詳細解釋，首先是眾多經典中的圓融法門。首先，分別開示四種法門，首先從兩部經典入手，初步歸為空。首先引用《維摩詰經》。這裡沒有專門引用經文，而是已經包含了對經文的解釋。該經經文說，善意菩薩說：『生死和涅槃是二。如果見到生死的本性，那就沒有生死；沒有束縛，沒有解脫，不是存在，也不是滅亡。這樣理解，就是進入不二法門。』該經的疏解釋說：『生死是束縛和存在，涅槃是解脫和滅亡，這是二。現在觀察生死的本性，本來就是常寂的，本來就沒有束縛，還談什麼解脫？又不是存在，怎麼會是滅亡？既然沒有存在和滅亡，就不再有二，這就是進入不二法門。』問：經文和疏文只是用中道這一個概念，而不是針對束縛、解脫、存在、滅亡這二者進行論述。為什麼現在的文章要加上『非一』呢？答：所說的『中』，其本體是超越對待的。如果確定是一個，就必須對待另一個。善於談論中道的人，必定會忘記中道。所以《末陀摩經》正是詮釋中道，而以忘記中道作為中道。所以該經的自注說：『末』是『莫』的意思，『陀摩』是『中』的意思，就是不要執著于中道。』而且現在的文章用善意菩薩所談論的『不二』，來建立圓空的觀點，解釋普門的意義。如果在三諦上盪滌得不夠徹底，就不是畢竟空，怎麼能成就普遍呢？所以要知道四依深諦的中道之義，破除執著，運用自如，不能拘泥於文字，而難以理解妙義。其次，下面解釋經文的意義，首先根據本經解釋。如果真正不二，必定不執著於一，也叫做『不有不無』，這就是圓教的中道。這裡能夠破除藏教（Sravakayana），通教（common teaching）的單俗單真的觀點。所以說『不有』是破除假，『不無』是破除空。

【English Translation】 English version: The perceived principle and the realized state are both perfectly complete and real. The teaching and contemplation of the Perfect Teaching (Round Teaching) are such that what can be expressed, what is expressed, what can be practiced, and what is attained are all perfectly complete from beginning to end. Therefore, they are all real. The fourth section below explains universality and non-universality. First, ordinary beings and gradual teachings are not universal, while the Dharma gate of the Perfect Teaching is universal. First, directly reveal the principle from the perspective of Dharma. The three thousand dharmas are emptiness, provisional existence, and the Middle Way. This uses what is understood as the means to understand. There is no principle outside the gate, and both what can be expressed and what is expressed are annihilated. Only such a wonderful gate can achieve the meaning of universality. Secondly, the following quotes scriptures to explain in detail, starting with the perfect and harmonious Dharma gates in many scriptures. First, separately indicate the four Dharma gates, starting with two scriptures and initially attributing them to emptiness. First, quote the Vimalakirti Sutra. This does not specifically quote the text but already contains the interpretation of the meaning. The sutra text says, 'Bodhisattva Good Intention said: 'Birth and death and Nirvana are two. If one sees the nature of birth and death, then there is no birth and death; there is no bondage, no liberation, neither existence nor extinction. Such understanding is entering the non-dual Dharma gate.'' The commentary explains, 'Birth and death are bondage and existence, Nirvana is liberation and extinction, these are two. Now observe the nature of birth and death, which is originally eternally tranquil. Originally there is no bondage, so what is there to discuss about liberation? Moreover, it is not existence, so how can it be extinction? Since there is neither existence nor extinction, there is no longer duality. This is entering the non-dual gate.' Question: The sutra and commentary only use the concept of the Middle Way, and do not discuss the duality of bondage, liberation, existence, and extinction. Why does the current text add 'not one'? Answer: What is called 'Middle' is transcendent of all duality in its essence. If it is determined to be one, it must be opposed to another. Those who are good at discussing the Middle Way must forget the Middle Way. Therefore, the Madhyamaka Sutra precisely explains the Middle Way, and uses forgetting the Middle Way as the Middle Way. Therefore, the sutra's own commentary says: 'Ma' means 'do not', 'dhyama' means 'middle', which means do not be attached to the Middle Way.' Moreover, the current text uses the 'non-duality' discussed by Bodhisattva Good Intention to establish the view of perfect emptiness and explain the meaning of the universal gate. If the cleansing on the three truths is not thorough enough, it is not ultimate emptiness, how can it achieve universality? Therefore, one must know the meaning of the Middle Way of the Four Reliances and Profound Truths, eliminate attachments, and use it freely, without being confined to the literal text, which makes it difficult to understand the profound meaning. Secondly, the following explains the meaning of the scriptures, first according to this sutra. If it is truly non-dual, one must not be attached to one, and it is also called 'neither existence nor non-existence', which is the Middle Way of the Perfect Teaching. Here, it can break the views of the Hinayana (Sravakayana) and Common Teaching (common teaching), which are single mundane and single true. Therefore, it is said that 'not existence' breaks the provisional, and 'not non-existence' breaks emptiness.

。又破別教復俗單真。故云不有破二不無破一。蓋前三教各以二諦為縛解故。圓中能具三種二諦。具故融即乃以融即破于不融。令成不二。若爾下明能融亦蕩。雖曰圓中存則成待。二大經下例涅槃釋。凈名生死與涅槃不二。大經無明與明不二。二遣一亡。兩經義合。既其二邊與中俱蕩。名畢竟空。此乃約空明普門也。二三十下尋凈名門。門具四二。初舉一品諸門。三十一菩薩妙德凈名。若說若默無非實相。當體為門。若就現文增勝而說。可以分對空等四門。及以第五不可說藏。皆名不二無非普門。二細尋下示圓義各四。大師妙解盡理而窮。見一一門具四門義。如向所引生死涅槃。二既即中中亦即二。中即生死名妙有門。中即涅槃名妙空門。二即中道中必遮照。雙照是第三門。雙遮即第四門。雖於一門約義開四。此四皆悉攝法遍周。俱得名普。餘三十門既皆融二。而歸不二各四宛然。文殊以言顯于無言。凈名以默彰于無說。蓋示三諦體是秘藏本絕言詮。既示三諦豈非四門。復由曏者三十一菩薩。皆從無說顯示四門。門門妙絕不可言思。得意之機隨其所聞。忘言而證。其失意者猶謂有說。莫契無生。故二大士以言以默。顯乎四門離言說相。則使彼彼四門之機。各于其門忘言趣理。須了無說被四門機。其功最大。故諸菩薩雖

【現代漢語翻譯】現代漢語譯本：又破斥了別教只求自利的單真，所以說『不有』是爲了破斥二諦對立，『不無』是爲了破斥只執一諦。因為之前的藏、通、別三教，各自以二諦作為束縛和解脫的手段。圓教中能夠具足三種二諦，因為具足所以能夠融合，用融合來破斥不融合，使之成為不二。如果這樣，下面說明能融合的體性也同樣空寂。雖然說圓教中存在，但存在就成了相對待。下面用《涅槃經》來類比解釋，《維摩經》中生死與涅槃是不二的，《涅槃經》中無明與明是不二的。兩種對立的被去除，一種執著也隨之消失。兩部經的意義相合。既然二邊與中道都空寂，就叫做畢竟空。這是從空的角度來闡明普門。第二，從三十一菩薩處尋找《維摩經》的普門。每個法門都具備四重二諦的含義。首先舉出《入不二法門品》中，三十一位菩薩、文殊師利菩薩、維摩詰菩薩，無論是說還是沉默，無不是實相的顯現，當下就是法門。如果就現有的經文，突出殊勝之處來說，可以分對空等四門，以及第五個不可說藏，都叫做不二，無不是普門。第二，仔細探尋，揭示圓教的四重含義。天臺大師的精妙理解窮盡了事物的真理，認為每一個法門都具備四重法門的含義。就像前面所引用的生死涅槃，二諦既然即是中道，中道也即是二諦。中道即是生死，名為妙有門；中道即是涅槃，名為妙空門。二諦即是中道，中道必然具有遮和照的作用。雙照是第三門，雙遮是第四門。雖然在一個法門中，從意義上展開為四門，但這四門都包含一切法，周遍一切處，都可以稱為普門。其餘三十個法門既然都融合了二諦，而歸於不二，各自的四重含義都宛然存在。文殊師利菩薩用言語來顯示無言，維摩詰菩薩用沉默來彰顯無說，表明三諦的本體是秘藏，本來就超越了言語的表達。既然顯示了三諦，難道不是四門嗎？又因為之前的三十一位菩薩，都是從無說的角度來顯示四門，每個法門都精妙絕倫，不可思議。領會其意的，隨著所聽到的，忘卻言語而證悟；那些沒有領會其意的，仍然認為有言語，不能契入無生。所以兩位大士用言語和沉默，來顯示四門遠離言說相，從而使那些適合不同四門根機的人，各自在自己的法門中忘卻言語而趨向真理。必須明白無說是爲了適應四種根機，它的功用是最大的。所以諸位菩薩雖然...

【English Translation】 English version: Furthermore, it refutes the separate teaching (別教, Bie Jiao, the Distinct Teaching) and the simplistic truth (單真, Dan Zhen) of seeking only personal liberation. Therefore, it is said that 'not being' refutes the duality of the two truths, and 'not non-being' refutes the adherence to only one truth. This is because the previous three teachings (藏、通、別, Zang, Tong, Bie, the Tripitaka Teaching, the Common Teaching, and the Distinct Teaching) each used the two truths as means of bondage and liberation. The perfect teaching (圓教, Yuan Jiao, the Perfect Teaching) can fully embody the three kinds of two truths. Because it is complete, it can merge them, using this merging to refute non-merging, thus achieving non-duality. If so, the following explains that the nature of what can merge is also empty. Although it is said that existence is present in the perfect teaching, existence becomes relative. The following uses the Nirvana Sutra to analogously explain that in the Vimalakirti Sutra, birth and death are non-dual with Nirvana, and in the Nirvana Sutra, ignorance is non-dual with wisdom. When the two opposites are removed, one attachment also disappears. The meanings of the two sutras are in agreement. Since the two extremes and the middle way are all empty, it is called ultimate emptiness. This is explaining the universal gate (普門, Pumen, the Universal Gate) from the perspective of emptiness. Secondly, seeking the universal gate from the thirty-one Bodhisattvas in the Vimalakirti Sutra. Each dharma gate possesses the meaning of the fourfold two truths. First, it mentions in the Entering the Gate of Non-Duality Chapter that the thirty-one Bodhisattvas, Manjushri Bodhisattva (文殊師利菩薩, Wenshushili Pusa), and Vimalakirti Bodhisattva (維摩詰菩薩, Weimojie Pusa), whether speaking or silent, are all manifestations of reality, and the present moment is the dharma gate. If, based on the existing sutra text, we emphasize the superior aspects, we can divide them into the four gates of emptiness, etc., and the fifth, the inexpressible treasury (不可說藏, Bukeshuo Zang), all of which are called non-dual and are all universal gates. Secondly, upon careful examination, the fourfold meanings of the perfect teaching are revealed. The Great Master's (大師, Dashi) profound understanding exhausts the truth of things, believing that each dharma gate possesses the meaning of the fourfold dharma gates. Like the previously cited birth and death and Nirvana, since the two truths are identical to the middle way, the middle way is also identical to the two truths. The middle way is identical to birth and death, called the gate of wonderful existence (妙有門, Miaoyou Men); the middle way is identical to Nirvana, called the gate of wonderful emptiness (妙空門, Miaokong Men). The two truths are identical to the middle way, and the middle way necessarily has the function of obscuring and illuminating. Dual illumination is the third gate, and dual obscuration is the fourth gate. Although within one dharma gate, it is expanded into four gates in terms of meaning, these four gates all encompass all dharmas and pervade all places, and can all be called universal gates. Since the remaining thirty dharma gates all merge the two truths and return to non-duality, their respective fourfold meanings are all clearly present. Manjushri Bodhisattva uses words to reveal non-words, and Vimalakirti Bodhisattva uses silence to manifest non-speaking, indicating that the essence of the three truths is a secret treasury, originally transcending verbal expression. Since the three truths are revealed, are they not the four gates? Furthermore, because the previous thirty-one Bodhisattvas all revealed the four gates from the perspective of non-speaking, each dharma gate is exquisitely wonderful and inconceivable. Those who understand its meaning, according to what they hear, forget words and attain enlightenment; those who do not understand its meaning still believe in words and cannot enter non-birth. Therefore, the two great beings use words and silence to reveal the four gates, which are far from the characteristics of verbal expression, so that those who are suitable for the different four gates can each forget words and move towards truth in their own dharma gate. It must be understood that non-speaking is to accommodate the four types of faculties, and its function is the greatest. Therefore, although all the Bodhisattvas...

各興言不談一字。凈名杜口廣說四門。是則說時常默默時常說。若不爾者。何故備舉三十三門。而言皆有四門義邪。非旋總持莫窮斯旨。細尋之說其致甚深。三肇師下就諸經分文對四。三十三門門門具四。義雖成就。文且幽深。欲使咸知故。就顯文示四門相。肇注凈名經云。諸菩薩歷言法相文殊言于無言。山家準肇判屬二門。思益一切即邪即正。邪是俗有正是真空。華嚴游心遍入法界。豈非妙有。即達如空豈非妙空。故此二經皆雙亦門也。復取凈名杜于言說。顯于諸法皆非二邊。示第四門其文甚顯。此則諸經據圓實理開乎四門。深而復廣皆是普門。二大品下通明普門。大品法華三句明門。雖不別屬四門之數。而遍攝法皆是普門。四十二字字字皆具三種般若。非縱非橫而高而廣。故能互攝諸字功德。智門一門皆通實理。難入狹小其義相成。難入故狹狹故難入。四十餘年調機方說。此門甚妙非七方便能解能入。斯乃至廣而受狹名。三眾經下結門名普。此經開權永異諸部。顯示實理與昔圓同。故與眾經同明普門。四隨觀心並在大本第八辯體中明。謂隨彼根機種種差別。赴欲赴宜赴治赴悟。故四門異說也。觀心者。若以教為門。即於四門隨門得悟。不須修觀。名信行人。若聞而不悟。應須修觀。名法行人。四教四門各有十觀學

【現代漢語翻譯】現代漢語譯本各自發表言論卻不談論一個字。Vimalakīrti（凈名）閉口不言，卻廣泛闡述四門（四種進入真理的途徑）。這就是說，說話時常常是沉默，沉默時常常是說話。如果不是這樣，為何要全部列舉三十三個法門，並且說每個法門都具有四門之義呢？如果不是精通總持（Dharani），就無法窮盡其中的旨意。仔細探尋，其中的道理非常深刻。僧肇法師根據各部經典，將文句分為四類，三十三個法門，每個法門都具備四種含義。雖然義理上能夠成立，但文句卻深奧難懂。爲了使大家都能夠明白，所以就用顯明的文字來展示四門的相狀。僧肇在註釋《Vimalakīrti經》時說，諸位菩薩用語言來歷數諸法的法相，而文殊菩薩則用無言來表達。天臺宗依據僧肇的判釋，將此歸屬於二門（不二門）。《思益經》說一切法即是邪，即是正。邪是世俗的假有，正是真空的實有。《華嚴經》說心遊遍法界，豈不是妙有？證達諸法如空，豈不是妙空？所以這兩部經都屬於雙亦門。又取《Vimalakīrti經》中閉口不言，顯示諸法都不是二邊，展示第四門，其文句非常明顯。這些經典都是根據圓滿真實的道理來開啟四門，既深奧又廣博，都是普門。在《大品般若經》之後，通明普門。《大品般若經》、《法華經》用三句話來闡明法門。雖然沒有特別歸屬於四門之數，但普遍攝取一切法，都是普門。四十二個字，每個字都具備三種般若（智慧）。非縱非橫，而高而廣，所以能夠互相攝取諸字的功德。智門一門，都通達真實的道理，難以進入，狹小，其義理相互成就。難以進入，所以狹小；狹小，所以難以進入。釋迦牟尼佛用了四十多年的時間來調伏眾生的根機，才開始宣說此門。此門非常微妙，不是七方便（聲聞、緣覺等七種方便法門）所能理解和進入的。這可以說是至廣而接受狹小的名稱。在《眾經》之後，總結法門名為普門。此經開啟權巧方便，永遠不同於其他經典，顯示真實的道理與過去相同。所以與眾經一樣，闡明普門。隨觀心意，在大本（《摩訶止觀》）第八辯體中闡明。就是說，隨著眾生根機的種種差別，應合其慾望，應合其適宜，應合其對治，應合其開悟。所以四門的說法各有不同。觀心的人，如果以教法為門，就在四門中隨一門都能得到開悟，不需要修觀，稱為信行人。如果聽聞而不開悟，就應該修觀，稱為法行人。四教四門，各有十種觀法。

【English Translation】 English version Each one speaks out but does not utter a single word. Vimalakīrti (凈名, Pure Name) keeps his mouth shut but extensively expounds the Four Gates (四門, four ways to enter the truth). This means that when speaking, it is often silent; when silent, it is often speaking. If it were not so, why would all thirty-three gates be listed, and it be said that each gate has the meaning of the Four Gates? If one is not proficient in Dharani (總持, the power of retaining teachings), one cannot exhaust its meaning. Upon careful examination, the principle is very profound. Master Sengzhao (僧肇) categorizes sentences into four based on various scriptures, with each of the thirty-three gates possessing four meanings. Although the meaning can be established in principle, the sentences are profound and difficult to understand. To make it known to everyone, the appearances of the Four Gates are shown using explicit texts. Sengzhao, in his commentary on the Vimalakīrti Sutra, says that the Bodhisattvas use language to enumerate the characteristics of all dharmas, while Manjushri (文殊) uses non-language to express them. The Tiantai school (天臺宗) follows Sengzhao's interpretation and assigns this to the Non-Dual Gate (不二門). The Si Yi Sutra (思益經) says that all dharmas are both wrong and right. Wrong is the conventional existence, and right is the true emptiness. The Avatamsaka Sutra (華嚴經) says that the mind wanders throughout the Dharma Realm, is this not wondrous existence? Realizing that all dharmas are like emptiness, is this not wondrous emptiness? Therefore, both of these sutras belong to the Dual-Also Gate. Furthermore, taking Vimalakīrti's silence, it shows that all dharmas are not two extremes, demonstrating the Fourth Gate, the text of which is very clear. These sutras all open the Four Gates based on the perfect and true principle, which is both profound and broad, and all are the Universal Gate. Following the Great Perfection of Wisdom Sutra (大品般若經), the Universal Gate is clearly explained. The Great Perfection of Wisdom Sutra and the Lotus Sutra (法華經) use three sentences to clarify the Dharma Gate. Although not specifically assigned to the number of the Four Gates, it universally encompasses all dharmas and is the Universal Gate. Each of the forty-two letters possesses three kinds of Prajna (般若, wisdom). Neither vertical nor horizontal, but high and broad, it can mutually absorb the merits of all the letters. The Wisdom Gate (智門), as one gate, penetrates the true principle, is difficult to enter, and is narrow, its meaning complementing each other. Difficult to enter, therefore narrow; narrow, therefore difficult to enter. Shakyamuni Buddha (釋迦牟尼佛) spent more than forty years adjusting the faculties of sentient beings before beginning to expound this gate. This gate is very subtle and cannot be understood or entered by the Seven Expedients (七方便, seven expedient methods such as Sravaka and Pratyekabuddha). This can be said to be extremely broad while accepting the name of narrow. Following the Various Sutras (眾經), the Dharma Gate is summarized as the Universal Gate. This sutra opens up expedient means, forever different from other sutras, revealing the true principle as the same as in the past. Therefore, like the various sutras, it elucidates the Universal Gate. Following the contemplation of the mind, it is explained in the eighth chapter on distinguishing the substance in the Great Treatise (《摩訶止觀》). That is to say, according to the various differences in the faculties of sentient beings, it should accord with their desires, accord with what is appropriate, accord with the remedy, and accord with enlightenment. Therefore, the explanations of the Four Gates are different. Those who contemplate the mind, if they take the teachings as the gate, can attain enlightenment through any of the Four Gates, without needing to cultivate contemplation, and are called people of faith. If they hear but do not attain enlightenment, they should cultivate contemplation and are called people of Dharma. The Four Teachings and Four Gates each have ten kinds of contemplation.

者尋之。二別釋普門二。初標。二至理下釋六。初明中適。二列十章。三上通下辯異通。十雙通釋既以十隻釋觀音人。即以十隻釋普門法。故云通途已約法竟。今之十門於二嚴中。就福德論因果自他莊嚴法身。然是性德之行。還嚴於效能所本亡。即非莊嚴莊嚴也。四分別相。五總生起七。初慈悲。菩提之心非小智慧發。心由曠濟之念。而興無上之心。二誓願。通釋慈悲即是誓願。不分兩門。今明弘誓能制慈悲。功力既殊故須別立。又復慈悲通語與拔。誓依四諦別示要期。又慈通凡小誓唯菩薩。三修行。福德財者。即前四度。神通力者。即禪定之用。智謀即般若也。四斷惑二。初引兩論二三道。修行斷惑及入法門。此之三門有開有合。若依成論斷即解脫。對於無礙隻立二道。若依毗曇斷證不同。對於方便乃成三道。二引釋下依釋論用三道。菩薩有斷故行無礙。佛果無斷故行解脫。既分因果不可合明。故用毗曇三道為次。故今列章。第三修行即方便道。第四斷惑即無礙道。五入法門即解脫道。五神通。從初至五乃是自行從因至果。今論化他不出三密。第六神通即當身密。第七方便即是意密。第八說法即是口密。六供佛。以法供養結于自行。七度生。言入諸法門者。以中道實智。入二諦權門。化度眾生同歸中道。六隨章釋二

【現代漢語翻譯】現代漢語譯本尋找這些內容。第二部分，分別解釋『普門』的兩個方面。首先是標示。然後從『至理』開始，解釋六個方面。首先闡明『中適』（符合中道）。其次列出十個章節。第三，從上到下辨別異同，貫通。十個雙重貫通的解釋，既然用十個方面來解釋觀音菩薩這個人，也就用這十個方面來解釋『普門』的法。所以說，貫通的途徑已經概括了法。現在的這十個方面，在兩個莊嚴中，就福德而言，討論因果、自他莊嚴法身。然而這是性德的修行，反過來莊嚴效能的本源，本源消失，就不是莊嚴的莊嚴了。第四，分別它們的相狀。第五，總的生起七個方面。首先是慈悲。菩提之心不是小智慧發起的，心由廣闊救濟的念頭而興起無上的心。第二是誓願。通常的解釋是慈悲就是誓願，不分為兩個方面。現在闡明弘大的誓願能夠制約慈悲，功力既然不同，所以需要分別設立。而且慈悲是通用的說法，給予和拔除。誓願依據四諦，分別指示重要的期限。而且慈悲通用於凡人和小乘，誓願只屬於菩薩。第三是修行。福德財，就是前面的四度（佈施、持戒、忍辱、精進）。神通力，就是禪定的作用。智謀就是般若（智慧）。第四是斷惑，分為兩個方面。首先引用兩部論著的二三道。修行斷惑以及進入法門。這三個方面有開有合。如果依據《成實論》，斷就是解脫。對於無礙，只設立二道。如果依據《毗曇論》，斷和證不同。對於方便，就成為三道。第二，引用《釋論》用三道。菩薩有斷，所以行無礙。佛果沒有斷，所以行解脫。既然區分了因果，就不能合併說明。所以用《毗曇論》的三道作為次序。所以現在列出章節。第三，修行就是方便道。第四，斷惑就是無礙道。第五，進入法門就是解脫道。第五是神通。從開始到第五是自行，從因到果。現在討論化他，不出三密。第六，神通就是當身密。第七，方便就是意密。第八，說法就是口密。第六是供佛。用法供養來總結自行。第七是度生。說到進入諸法門，是用中道實智，進入二諦權門，化度眾生一同歸於中道。第六，隨著章節解釋兩個方面。

【English Translation】 English version Seek these. The second part separately explains the two aspects of 'Universal Gate' (Pumen). First is the indication. Then, starting from 'Ultimate Truth' (Zhili), explain six aspects. First, clarify 'Appropriate to the Middle' (Zhongshi, conforming to the Middle Way). Second, list ten chapters. Third, distinguish similarities and differences from top to bottom, connecting through. The ten dual-connecting explanations, since they use ten aspects to explain the Bodhisattva Guanyin as a person, also use these ten aspects to explain the 'Universal Gate' Dharma. Therefore, it is said that the connecting path has already summarized the Dharma. These ten aspects now, within the two adornments, in terms of merit and virtue, discuss the cause and effect, self and other, adornment of the Dharma body. However, this is the practice of inherent virtue, which in turn adorns the origin of the performance of the inherent nature. When the origin disappears, it is not the adornment of adornment. Fourth, distinguish their characteristics. Fifth, generally arising seven aspects. First is compassion (Cibei). The Bodhi mind is not initiated by small intelligence; the mind arises from the thought of vast salvation, giving rise to the supreme mind. Second is vows (Shiyuan). The usual explanation is that compassion is vows, not divided into two aspects. Now it is clarified that great vows can restrain compassion, and since the power is different, it needs to be established separately. Moreover, compassion is a general term, giving and removing. Vows are based on the Four Noble Truths, separately indicating important deadlines. Moreover, compassion is common to ordinary people and the Small Vehicle, while vows belong only to Bodhisattvas. Third is practice (修行,Xiu Xing). Merit and virtue wealth is the previous four perfections (Dana, Sila, Ksanti, Virya). Supernatural power is the function of Dhyana (禪定,Chan Ding). Wisdom is Prajna (般若,Bore, wisdom). Fourth is cutting off delusion, divided into two aspects. First, cite the two or three paths of two treatises. Practicing cutting off delusion and entering the Dharma gate. These three aspects have opening and closing. If based on the Satyasiddhi Shastra (成實論,Chengshi Lun), cutting off is liberation. For unobstructedness, only two paths are established. If based on the Abhidharma (毗曇論,Pitan Lun), cutting off and realization are different. For skillful means, it becomes three paths. Second, cite the Shilun (釋論) to use the three paths. Bodhisattvas have cutting off, so they act without obstruction. Buddhas have no cutting off, so they act with liberation. Since cause and effect are distinguished, they cannot be combined for explanation. Therefore, the three paths of the Abhidharma are used as the order. Therefore, the chapters are now listed. Third, practice is the path of skillful means. Fourth, cutting off delusion is the path of unobstructedness. Fifth, entering the Dharma gate is the path of liberation. Fifth is supernatural power. From the beginning to the fifth is self-practice, from cause to effect. Now discussing transforming others, it does not go beyond the three mysteries. Sixth, supernatural power is the mystery of the body. Seventh, skillful means is the mystery of the mind. Eighth, speaking the Dharma is the mystery of speech. Sixth is offering to the Buddha. Use Dharma offerings to summarize self-practice. Seventh is delivering sentient beings. Speaking of entering the Dharma gates, it is using the Middle Way's real wisdom to enter the expedient gates of the two truths, transforming sentient beings to return to the Middle Way together. Sixth, explaining the two aspects following the chapters.

。初標。二始從下釋三。初且約十義釋普門十。初慈悲二。初約次第三慈通釋二。初就人標列。凡聖慈悲三種攝盡。大經十四梵行品云。慈有三種。一緣眾生。二緣於法。三者無緣。眾生緣者。緣一切眾生如父母親想。法緣者。見一切法皆從緣生。無緣者。不住法相及眾生相。大論二十亦云。慈有三種。文意與涅槃大同。又論第五明悲。亦有眾生等三。輔行雲。將三慈悲以對三諦。義甚顯了。

觀音玄義記卷第三大正藏第 34 冊 No. 1727 觀音玄義記

觀音玄義記卷第四

宋四明沙門知禮述

二若緣下約法簡判二。初簡生法不周。次第生法二種慈悲。藏通二教及別住行。若眾生緣亦兼凡外。二有所緣何得名普。二若無下別無緣方普。別教十向圓教初心。修此慈悲至入地住。乃能分證。猶如明鑑不動而形。磁石無念而吸。此之慈悲方得名普。二別釋下約圓頓三慈別釋。三慈一念不縱不橫。故大經云。慈若有無非有非無。名如來慈。有即生緣無即法緣。雙非即無緣佛心圓具。今修佛慈。故一一慈皆不思議。文分三。初眾生緣慈二。初總示二。初一心緣一界非普。二今觀下一心緣十界。是普二。初觀眾生三。初法。對下法緣畢竟空真。故今眾生是難思俗。真實俗假故曰假名。非

【現代漢語翻譯】初標（chū biāo）：首先標出要點。二始從下釋三（èr shǐ cóng xià shì sān）：其次從下文開始解釋三種。初且約十義釋普門十（chū qiě yuē shí yì shì pǔ mén shí）：首先暫且用十種意義來解釋《普門品》中的十種。初慈悲二（chū cí bēi èr）：首先是慈悲兩種。初約次第三慈通釋二（chū yuē cì dì sān cí tōng shì èr）：首先按照次第用三種慈悲來共同解釋兩種。初就人標列（chū jiù rén biāo liè）：首先就人來標明列出。凡聖慈悲三種攝盡（fán shèng cí bēi sān zhǒng shè jìn）：凡夫和聖人的慈悲三種都包含在內。大經十四梵行品云（dà jīng shí sì fàn xíng pǐn yún）：《大般涅槃經》第十四梵行品中說。慈有三種（cí yǒu sān zhǒng）：慈有三種。一緣眾生（yī yuán zhòng shēng）：一是緣眾生。二緣於法（èr yuán yú fǎ）：二是緣於法。三者無緣（sān zhě wú yuán）：三是無緣。眾生緣者（zhòng shēng yuán zhě）：眾生緣是指，緣一切眾生如父母親想（yuán yī qiè zhòng shēng rú fù mǔ qīn xiǎng）：緣一切眾生，如同父母親人一樣。法緣者（fǎ yuán zhě）：法緣是指，見一切法皆從緣生（jiàn yī qiè fǎ jiē cóng yuán shēng）：見到一切法都是從因緣而生。無緣者（wú yuán zhě）：無緣是指，不住法相及眾生相（bù zhù fǎ xiàng jí zhòng shēng xiàng）：不住於法相以及眾生相。大論二十亦云（dà lùn èr shí yì yún）：《大智度論》第二十卷也說。慈有三種（cí yǒu sān zhǒng）：慈有三種。文意與涅槃大同（wén yì yǔ niè pán dà tóng）：文意與《涅槃經》大體相同。又論第五明悲（yòu lùn dì wǔ míng bēi）：《大智度論》第五卷也闡明了悲。亦有眾生等三（yì yǒu zhòng shēng děng sān）：也有眾生等三種。輔行雲（fǔ xíng yún）：《輔行記》中說，將三慈悲以對三諦（jiāng sān cí bēi yǐ duì sān dì）：將三種慈悲對應於三諦。義甚顯了（yì shèn xiǎn liǎo）：意義非常明顯。觀音玄義記卷第三大正藏第 34 冊 No. 1727 觀音玄義記觀音玄義記卷第四宋四明沙門知禮述二若緣下約法簡判二（èr ruò yuán xià yuē fǎ jiǎn pàn èr）：第二，如果從緣法來簡要判斷，分為兩種。初簡生法不周（chū jiǎn shēng fǎ bù zhōu）：首先，簡別生法不周遍。次第生法二種慈悲（cì dì shēng fǎ èr zhǒng cí bēi）：次第生法兩種慈悲。藏通二教及別住行（zàng tōng èr jiào jí bié zhù xíng）：藏教、通教兩種教義以及別教的住行位。若眾生緣亦兼凡外（ruò zhòng shēng yuán yì jiān fán wài）：如果緣眾生，也兼顧凡夫和外道。二有所緣何得名普（èr yǒu suǒ yuán hé dé míng pǔ）：第二，有所緣，怎麼能稱為普呢？二若無下別無緣方普（èr ruò wú xià bié wú yuán fāng pǔ）：第二，如果沒有緣，才能特別地稱為普。別教十向圓教初心（bié jiào shí xiàng yuán jiào chū xīn）：別教的十向位，圓教的初心位。修此慈悲至入地住（xiū cǐ cí bēi zhì rù dì zhù）：修習這種慈悲，直到進入菩薩地。乃能分證（nǎi néng fēn zhèng）：才能部分地證得。猶如明鑑不動而形（yóu rú míng jiàn bù dòng ér xíng）：就像明亮的鏡子不動也能顯現影像。磁石無念而吸（cí shí wú niàn ér xī）：磁石沒有念頭也能吸引鐵。此之慈悲方得名普（cǐ zhī cí bēi fāng dé míng pǔ）：這種慈悲才能稱為普。二別釋下約圓頓三慈別釋（èr bié shì xià yuē yuán dùn sān cí bié shì）：第二，分別解釋圓頓的三種慈。三慈一念不縱不橫（sān cí yī niàn bù zòng bù héng）：三種慈在一念之間，不縱也不橫。故大經云（gù dà jīng yún）：所以《大般涅槃經》中說，慈若有無非有非無（cí ruò yǒu wú fēi yǒu fēi wú）：慈如果說是有，也是無；如果說是無，也是有，既不是有也不是無。名如來慈（míng rú lái cí）：這稱為如來的慈。有即生緣無即法緣（yǒu jí shēng yuán wú jí fǎ yuán）：有就是眾生緣，無就是法緣。雙非即無緣佛心圓具（shuāng fēi jí wú yuán fó xīn yuán jù）：雙非就是無緣，佛心圓滿具足。今修佛慈（jīn xiū fó cí）：現在修習佛的慈。故一一慈皆不思議（gù yī yī cí jiē bù sī yì）：所以每一種慈都不可思議。文分三（wén fēn sān）：文分為三部分。初眾生緣慈二（chū zhòng shēng yuán cí èr）：首先是眾生緣慈，分為兩部分。初總示二（chū zǒng shì èr）：首先是總的指示，分為兩部分。初一心緣一界非普（chū yī xīn yuán yī jiè fēi pǔ）：首先，一心緣一界，不是普。二今觀下一心緣十界是普（èr jīn guān xià yī xīn yuán shí jiè shì pǔ）：第二，現在觀察一心緣十界，才是普。二初觀眾生三（èr chū guān zhòng shēng sān）：第二，首先觀察眾生，分為三部分。初法（chū fǎ）：首先是法。對下法緣畢竟空真（duì xià fǎ yuán bì jìng kōng zhēn）：對應下文的法緣，畢竟空才是真。故今眾生是難思俗（gù jīn zhòng shēng shì nán sī sú）：所以現在的眾生是難以思議的俗諦。真實俗假故曰假名（zhēn shí sú jiǎ gù yuē jiǎ míng）：真實、俗、假，所以說是假名。非（fēi）：不是。

【English Translation】初標 (chū biāo): First, mark the key points. 二始從下釋三 (èr shǐ cóng xià shì sān): Second, start from the following text to explain the three types. 初且約十義釋普門十 (chū qiě yuē shí yì shì pǔ mén shí): First, let's use ten meanings to explain the ten aspects in the 'Universal Gate' chapter. 初慈悲二 (chū cí bēi èr): First, there are two: loving-kindness and compassion. 初約次第三慈通釋二 (chū yuē cì dì sān cí tōng shì èr): First, according to the order, use the three types of loving-kindness to explain the two aspects in general. 初就人標列 (chū jiù rén biāo liè): First, mark and list them based on people. 凡聖慈悲三種攝盡 (fán shèng cí bēi sān zhǒng shè jìn): The three types of loving-kindness and compassion of ordinary beings and sages are all included. 大經十四梵行品云 (dà jīng shí sì fàn xíng pǐn yún): The 'Nirvana Sutra', chapter 14, 'Pure Conduct' says: 'There are three types of loving-kindness (cí yǒu sān zhǒng):' 'First, loving-kindness towards sentient beings (yī yuán zhòng shēng).' 'Second, loving-kindness towards the Dharma (èr yuán yú fǎ).' 'Third, loving-kindness without conditions (sān zhě wú yuán).' 眾生緣者 (zhòng shēng yuán zhě): Loving-kindness towards sentient beings means, 緣一切眾生如父母親想 (yuán yī qiè zhòng shēng rú fù mǔ qīn xiǎng): To regard all sentient beings as one's own parents. 法緣者 (fǎ yuán zhě): Loving-kindness towards the Dharma means, 見一切法皆從緣生 (jiàn yī qiè fǎ jiē cóng yuán shēng): To see that all dharmas arise from conditions. 無緣者 (wú yuán zhě): Loving-kindness without conditions means, 不住法相及眾生相 (bù zhù fǎ xiàng jí zhòng shēng xiàng): Not dwelling on the characteristics of dharmas or sentient beings. 大論二十亦云 (dà lùn èr shí yì yún): The 'Mahaprajnaparamita Sastra', volume 20, also says: 'There are three types of loving-kindness (cí yǒu sān zhǒng).' 文意與涅槃大同 (wén yì yǔ niè pán dà tóng): The meaning is largely the same as in the 'Nirvana Sutra'. 又論第五明悲 (yòu lùn dì wǔ míng bēi): The fifth volume of the treatise also explains compassion. 亦有眾生等三 (yì yǒu zhòng shēng děng sān): There are also three types, including compassion towards sentient beings. 輔行雲 (fǔ xíng yún): 'Auxiliary Conduct' says, 將三慈悲以對三諦 (jiāng sān cí bēi yǐ duì sān dì): 'Use the three types of loving-kindness and compassion to correspond to the three truths.' 義甚顯了 (yì shèn xiǎn liǎo): The meaning is very clear. 觀音玄義記卷第三大正藏第 34 冊 No. 1727 觀音玄義記觀音玄義記卷第四宋四明沙門知禮述二若緣下約法簡判二 (èr ruò yuán xià yuē fǎ jiǎn pàn èr): Second, if we briefly judge from the perspective of conditioned dharmas, there are two types. 初簡生法不周 (chū jiǎn shēng fǎ bù zhōu): First, distinguish that the loving-kindness arising from conditioned dharmas is not comprehensive. 次第生法二種慈悲 (cì dì shēng fǎ èr zhǒng cí bēi): The two types of loving-kindness arising from conditioned dharmas in sequence. 藏通二教及別住行 (zàng tōng èr jiào jí bié zhù xíng): The Tripitaka and Common teachings, as well as the dwelling and practice stages of the Distinct teaching. 若眾生緣亦兼凡外 (ruò zhòng shēng yuán yì jiān fán wài): If it is loving-kindness towards sentient beings, it also includes ordinary beings and non-Buddhists. 二有所緣何得名普 (èr yǒu suǒ yuán hé dé míng pǔ): Second, if there is something to be conditioned upon, how can it be called universal? 二若無下別無緣方普 (èr ruò wú xià bié wú yuán fāng pǔ): Second, if there is no condition, then it can be particularly called universal. 別教十向圓教初心 (bié jiào shí xiàng yuán jiào chū xīn): The ten directions of the Distinct teaching, and the initial mind of the Perfect teaching. 修此慈悲至入地住 (xiū cǐ cí bēi zhì rù dì zhù): Cultivating this loving-kindness and compassion until entering the stage of Bodhisattva grounds. 乃能分證 (nǎi néng fēn zhèng): Then one can partially realize it. 猶如明鑑不動而形 (yóu rú míng jiàn bù dòng ér xíng): It is like a bright mirror that reflects images without moving. 磁石無念而吸 (cí shí wú niàn ér xī): A magnet attracts iron without intention. 此之慈悲方得名普 (cǐ zhī cí bēi fāng dé míng pǔ): Only this kind of loving-kindness and compassion can be called universal. 二別釋下約圓頓三慈別釋 (èr bié shì xià yuē yuán dùn sān cí bié shì): Second, separately explain the three types of loving-kindness in the Perfect and Sudden teaching. 三慈一念不縱不橫 (sān cí yī niàn bù zòng bù héng): The three types of loving-kindness are in one thought, neither vertical nor horizontal. 故大經云 (gù dà jīng yún): Therefore, the 'Nirvana Sutra' says, 慈若有無非有非無 (cí ruò yǒu wú fēi yǒu fēi wú): 'Loving-kindness, if it is said to exist, is also non-existent; if it is said to be non-existent, it is also existent; it is neither existent nor non-existent.' 名如來慈 (míng rú lái cí): This is called the loving-kindness of the Tathagata. 有即生緣無即法緣 (yǒu jí shēng yuán wú jí fǎ yuán): Existence is loving-kindness towards sentient beings, non-existence is loving-kindness towards the Dharma. 雙非即無緣佛心圓具 (shuāng fēi jí wú yuán fó xīn yuán jù): Neither existence nor non-existence is loving-kindness without conditions; the Buddha's mind is perfectly complete. 今修佛慈 (jīn xiū fó cí): Now we cultivate the Buddha's loving-kindness. 故一一慈皆不思議 (gù yī yī cí jiē bù sī yì): Therefore, each type of loving-kindness is inconceivable. 文分三 (wén fēn sān): The text is divided into three parts. 初眾生緣慈二 (chū zhòng shēng yuán cí èr): First, loving-kindness towards sentient beings, divided into two parts. 初總示二 (chū zǒng shì èr): First, a general indication, divided into two parts. 初一心緣一界非普 (chū yī xīn yuán yī jiè fēi pǔ): First, focusing the mind on one realm is not universal. 二今觀下一心緣十界是普 (èr jīn guān xià yī xīn yuán shí jiè shì pǔ): Second, now observe that focusing the mind on the ten realms is universal. 二初觀眾生三 (èr chū guān zhòng shēng sān): Second, first observe sentient beings, divided into three parts. 初法 (chū fǎ): First, the Dharma. 對下法緣畢竟空真 (duì xià fǎ yuán bì jìng kōng zhēn): Corresponding to the Dharma condition below, ultimate emptiness is the truth. 故今眾生是難思俗 (gù jīn zhòng shēng shì nán sī sú): Therefore, sentient beings now are the inconceivable conventional truth. 真實俗假故曰假名 (zhēn shí sú jiǎ gù yuē jiǎ míng): Real, conventional, and provisional, therefore it is called provisional name. 非 (fēi): Not.

獨人我。稱為假名。十界性一舉一即十。故成百界。各有相性體力作因緣果報本末究竟等。故有千種。豈唯已千。生佛各千皆冥在性。二喻。三合。凡夫一心具而不識。圓聖法眼一念遍知。二知此下起慈悲圓。聞名字學佛慈悲。即於一念觀百界生善惡因緣苦樂本末。而起慈悲與拔之想也。大本十如四類解釋。一四趣。二人天。三二乘。四菩薩佛。若分苦樂者。應以四趣為苦。人天等為樂。或六凡為苦四聖為樂。或九界為苦佛界為樂。二今約下委釋二。初明觀法二。初指初后兩界。獄是苦之尤。佛是樂之極。二地獄下明一念千法二。初明地獄具餘九界二。初直明地獄十法二。初明十法。十初性。二相。三體。大本通取摧折色心為體。今取覺苦故的指心。四乃至下力。堪任刀火長劫不絕。五作。既堪受苦必任作惡。六因。三業動作成惡習因。七緣。假藉諸惡我及我所。一切具度助成習業。八果。因習淫慾業既成就。果於苦具見是欲境。如本染愛。九報。習果在心境隨心變。報因既滿即受燒然。十本末。大本乃以初相后報而為本末。則修性皆爾。今欲彰于理事不二。故以修性而為本末。全修在性全性成修。方得名為究竟等也。二地獄下例九界。若非十法不成一界。二問當下明具九界十法二。初約佛法難具問。界有法分云何互

【現代漢語翻譯】現代漢語譯本獨人我（獨立存在的個體）。稱為假名（暫時性的名稱）。十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）性一舉一即十。故成百界（十界互相包含，形成百界）。各有相（外在表現）、性（內在本質）、體力（潛在能力）、作（行為）、因（原因）、緣（條件）、果（結果）、報（報應）、本（根本）、末（終末）究竟等。故有千種（百界各有十如是，故有一千種）。豈唯已千（難道只有一千種嗎）。生佛各千皆冥在性（眾生和佛的各一千種如是都潛在地存在於本性中）。二喻（兩種比喻）。三合（三種結合）。凡夫一心具而不識（凡夫的心中具備這些卻不認識）。圓聖法眼一念遍知（圓滿的聖人以智慧之眼，一念之間就能完全瞭解）。二知此下起慈悲圓（瞭解這些之後才能生起圓滿的慈悲）。聞名字學佛慈悲（聽到名字學習佛的慈悲）。即於一念觀百界生善惡因緣苦樂本末（就能在一念之間觀察到百界眾生的善惡因緣、苦樂本末），而起慈悲與拔之想也（從而生起慈悲心，想要給予安樂，拔除痛苦）。大本十如四類解釋（《摩訶止觀》中對十如是和四種類型的解釋）。一四趣（地獄、餓鬼、畜生、阿修羅）。二人天（人、天）。三二乘（聲聞、緣覺）。四菩薩佛（菩薩、佛）。若分苦樂者（如果區分苦樂），應以四趣為苦（應該以四惡道為苦），人天等為樂（人天等為樂）。或六凡為苦四聖為樂（或者六凡為苦，四聖為樂）。或九界為苦佛界為樂（或者九界為苦，佛界為樂）。二今約下委釋二（現在詳細解釋）。初明觀法二（首先說明觀法）。初指初后兩界（首先指出最初和最後的兩界）。獄是苦之尤（地獄是苦中最苦的），佛是樂之極（佛是樂中最樂的）。二地獄下明一念千法二（其次說明一念具足千法）。初明地獄具餘九界二（首先說明地獄具足其餘九界）。初直明地獄十法二（首先直接說明地獄的十法）。初明十法（首先說明十法）。十初性（第一是性）。二相（第二是相）。三體（第三是體）。大本通取摧折色心為體（《摩訶止觀》通常認為摧折色身為體），今取覺苦故的指心（現在因為感受痛苦，所以特指心）。四乃至下力（第四是力）。堪任刀火長劫不絕（能夠承受刀山火海，長劫不絕）。五作（第五是作）。既堪受苦必任作惡（既然能夠承受痛苦，必定能夠作惡）。六因（第六是因）。三業動作成惡習因（身口意三業的動作形成惡習之因）。七緣（第七是緣）。假藉諸惡我及我所（藉助各種惡事，以及我及我所）。一切具度助成習業（一切都幫助促成惡習）。八果（第八是果）。因習淫慾業既成就（因為淫慾的習氣已經成就），果於苦具見是欲境（所以在痛苦中看到的是慾望的境界）。如本染愛（如同原本的染污和愛慾）。九報（第九是報）。習果在心境隨心變（習氣的結果在心中，境界隨著心而變化）。報因既滿即受燒然（報應的因緣成熟，就承受燃燒的痛苦）。十本末（第十是本末）。大本乃以初相后報而為本末（《摩訶止觀》以最初的相和最後的報作為本末），則修性皆爾（那麼修行和本性都是如此）。今欲彰于理事不二（現在想要彰顯事和理的不二），故以修性而為本末（所以以修行和本性作為本末）。全修在性全性成修（全部的修行都在本性中，全部的本性成就修行）。方得名為究竟等也（才能被稱為究竟等）。二地獄下例九界（其次用地獄為例，說明其餘九界）。若非十法不成一界（如果不是十法，就不能成為一界）。二問當下明具九界十法二（其次通過問答說明具足九界十法）。初約佛法難具問（首先從佛法難以具足的角度提問）。界有法分云何互（界有法的區分，怎麼能互相具足呢）

【English Translation】 English version The 'self' of an individual is called a provisional name (a temporary designation). The Ten Realms (Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas, Hearers, Conditioned-Enlightened Ones, Bodhisattvas, Buddhas) are such that one action, one moment, is inherently ten. Therefore, a hundred realms are formed (the ten realms mutually contain each other, forming a hundred realms). Each has its own appearance (external manifestation), nature (internal essence), power (potential ability), action (behavior), cause (reason), condition (circumstance), effect (result), retribution (karma), root (foundation), and branch (end) ultimate, etc. Therefore, there are a thousand kinds (each of the hundred realms has ten suchnesses, hence there are a thousand kinds). How could it be only a thousand (is it only a thousand)? Each thousand of sentient beings and Buddhas are all mysteriously present in the nature (the thousand suchnesses of sentient beings and Buddhas are all latently present in the inherent nature). Two analogies (two kinds of metaphors). Three combinations (three kinds of combinations). Ordinary people possess these in their minds but do not recognize them (ordinary people possess these in their minds but do not recognize them). Perfected sages, with their Dharma eyes, know them all in a single thought (perfected sages, with their wisdom eyes, can fully understand them in a single thought). Understanding this gives rise to perfect compassion (understanding this leads to the arising of perfect compassion). Hearing the name and learning the compassion of the Buddha (hearing the name and learning the compassion of the Buddha), one can, in a single thought, observe the good and evil causes and conditions, the suffering and happiness, the roots and branches of the hundred realms of beings (one can, in a single thought, observe the good and evil causes and conditions, the suffering and happiness, the roots and branches of the hundred realms of beings), and thus generate thoughts of compassion to give joy and remove suffering (and thus generate thoughts of compassion, wanting to give joy and remove suffering). The 'Great Treatise' explains the Ten Suchnesses in four categories (the 'Great Treatise' explains the Ten Suchnesses and four types). First, the Four Destinies (Hell, Hungry Ghosts, Animals, Asuras). Second, Humans and Devas (Humans, Devas). Third, the Two Vehicles (Hearers, Conditioned-Enlightened Ones). Fourth, Bodhisattvas and Buddhas (Bodhisattvas, Buddhas). If distinguishing suffering and happiness (if distinguishing suffering and happiness), one should consider the Four Destinies as suffering (one should consider the Four Evil Paths as suffering), and Humans and Devas as happiness (and Humans and Devas as happiness). Or the Six Ordinary Realms as suffering and the Four Noble Realms as happiness (or the Six Ordinary Realms as suffering and the Four Noble Realms as happiness). Or the Nine Realms as suffering and the Buddha Realm as happiness (or the Nine Realms as suffering and the Buddha Realm as happiness). Now, to explain in detail (now to explain in detail). First, explaining the method of contemplation (first, explaining the method of contemplation). First, pointing out the first and last two realms (first, pointing out the first and last two realms). Hell is the extreme of suffering (Hell is the most extreme of suffering), and the Buddha is the extreme of happiness (and the Buddha is the most extreme of happiness). Next, explaining that a single thought possesses a thousand dharmas (next, explaining that a single thought possesses a thousand dharmas). First, explaining that Hell possesses the other nine realms (first, explaining that Hell possesses the other nine realms). First, directly explaining the ten dharmas of Hell (first, directly explaining the ten dharmas of Hell). First, explaining the ten dharmas (first, explaining the ten dharmas). First, Nature (first is Nature). Second, Appearance (second is Appearance). Third, Body (third is Body). The 'Great Treatise' generally takes the destruction of form and mind as the body (the 'Great Treatise' generally considers the destruction of form and mind as the body), but now, because of experiencing suffering, it specifically refers to the mind (but now, because of experiencing suffering, it specifically refers to the mind). Fourth, Power (fourth is Power). Capable of enduring knives and fire for long kalpas without ceasing (capable of enduring knives and fire for long kalpas without ceasing). Fifth, Action (fifth is Action). Since capable of enduring suffering, one must be capable of committing evil (since capable of enduring suffering, one must be capable of committing evil). Sixth, Cause (sixth is Cause). The actions of the three karmas create the cause of evil habits (the actions of body, speech, and mind create the cause of evil habits). Seventh, Condition (seventh is Condition). Relying on all evils, 'I' and 'mine' (relying on all evils, 'I' and 'mine'). All together help to create habitual karma (all together help to create habitual karma). Eighth, Effect (eighth is Effect). Because the habit of lust has been accomplished (because the habit of lust has been accomplished), the result is seeing the objects of desire in suffering (the result is seeing the objects of desire in suffering). Like the original defilement and love (like the original defilement and love). Ninth, Retribution (ninth is Retribution). The result of habit is in the mind, and the realm changes with the mind (the result of habit is in the mind, and the realm changes with the mind). When the cause of retribution is fulfilled, one receives burning suffering (when the cause of retribution is fulfilled, one receives burning suffering). Tenth, Root and Branch (tenth is Root and Branch). The 'Great Treatise' takes the initial appearance and the final retribution as the root and branch (the 'Great Treatise' takes the initial appearance and the final retribution as the root and branch), so cultivation and nature are all like this (so cultivation and nature are all like this). Now, wanting to reveal the non-duality of principle and phenomena (now, wanting to reveal the non-duality of principle and phenomena), therefore, taking cultivation and nature as the root and branch (therefore, taking cultivation and nature as the root and branch). All cultivation is in nature, and all nature accomplishes cultivation (all cultivation is in nature, and all nature accomplishes cultivation). Only then can it be called ultimate, etc. (only then can it be called ultimate, etc.). Next, using Hell as an example to explain the other nine realms (next, using Hell as an example to explain the other nine realms). If it is not the ten dharmas, it cannot become a realm (if it is not the ten dharmas, it cannot become a realm). Next, explaining the possession of the ten dharmas of the nine realms through questions and answers (next, explaining the possession of the ten dharmas of the nine realms through questions and answers). First, questioning from the perspective that the Buddha Dharma is difficult to possess (first, questioning from the perspective that the Buddha Dharma is difficult to possess). If realms have divisions of dharmas, how can they mutually possess each other (if realms have divisions of dharmas, how can they mutually possess each other)?

具。佛法離染頓出凡聖。云何地獄具茲十法。二答大下明凡心即佛答二。初正明地獄具佛十法十。初佛性。仙豫大王欲化外道。十二年中供養五百婆羅門眾。后令歸信大乘方等。其不歸信乃謗言無。仙豫聞謗乃殺五百。五百墮獄即生三念。一念此是何處乃知地獄。二念從何處來。乃知人道。三念何因墮獄知謗方等。因茲悔過便生佛國。終獲佛身。此乃仙像知地獄人有佛性故。殺之令墮三念中發。婆藪過去殺生祭天。因墮地獄于獄教化九十億人。從地獄出至方等會。佛言。婆者。好也。藪者。高也。好高之人豈墮地獄。又言。婆者。剛也。藪者。柔也。剛柔之人豈墮地獄。斯是大權示現惡相。顯于地獄有佛性矣。二佛相。三佛體。上品噁心即中道故。四佛力。性具大用即八自在。五佛作。此云從無住本立一切法者。欲明順修是佛界作也。九界因果皆違本立。唯佛因果順本而作。以本覺性元離住著。即無住本。若不順本無住而作。則非佛界因緣果報。此是妙修此修起時。豁然能絕七種方便智行之作故喻師子筋弦彈絕百獸筋弦。師子之乳點化百獸之乳。須知地獄之心。本具佛界修性之性。如大本中以相性體為佛性三。力作以去是佛界修。此之修性凡心皆具。得此作意則了諸修皆順性起。六因者。即是順修所顯之理。故曰正因

【現代漢語翻譯】現代漢語譯本具。（指地獄眾生也具備佛的十種功德）。佛法離染，能夠迅速使凡夫俗子超脫成為聖人。為什麼地獄眾生也具備這十種功德呢？二、回答（為什麼地獄眾生具備佛的十種功德），下面詳細說明凡夫之心即是佛心，分為兩部分回答。首先，明確說明地獄眾生具備佛的十種功德： 1. 佛性（Buddha-nature）。仙豫大王（Xianyu Great King）想要教化外道，十二年中供養五百位婆羅門（Brahman）僧眾，後來讓他們歸信大乘方等經典。那些不歸信的人就誹謗說沒有（佛性）。仙豫大王聽到誹謗后，就殺了這五百人。這五百人墮入地獄后，立即生起三種念頭：第一念，這是什麼地方？從而知道這裡是地獄；第二念，從什麼地方來？從而知道是從人道而來；第三念，因為什麼原因墮入地獄？從而知道是因為誹謗方等經典。因為這悔過之心，便往生佛國，最終獲得佛身。這是仙豫大王知道地獄之人具有佛性，所以殺了他們，讓他們在三種念頭中覺醒。婆藪（Po Su）過去殺生祭天，因此墮入地獄，在地獄中教化了九十億人。從地獄出來后，參加方等法會。佛說：『婆』，是好的意思；『藪』，是高的意思。好高之人怎麼會墮入地獄呢？又說：『婆』，是剛強的意思；『藪』，是柔和的意思。剛柔並濟之人怎麼會墮入地獄呢？這都是大權菩薩示現惡相，爲了顯示地獄中也有佛性啊。 2. 佛相（Buddha-form）。3. 佛體（Buddha-body）。上品噁心即是中道。 4. 佛力（Buddha-power）。自性具備大用，即是八自在。 5. 佛作（Buddha-action）。這裡說的是從無住的根本上建立一切法，想要說明順應本性修行是佛界的作為。九界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的因果都是違背本性而建立的，只有佛的因果是順應本性而作為的。因為本覺之性本來就遠離執著，即是無住的根本。如果不順應本性，從無住的根本而作為，那就不是佛界的因緣果報。這是妙修，這種修行生起的時候，能夠豁然斷絕七種方便智行的作為，所以比喻為獅子的筋弦彈斷，百獸的筋弦也隨之斷裂；獅子的乳汁能點化百獸的乳汁。須知地獄之心，本來就具備佛界修性的本性。如《大本經》中以相、性、體為佛性三德，力、作是佛界的修行。這種修性凡夫之心都具備。得到這種作意，就明白了各種修行都是順應自性而生起的。 6. 因（Cause）。就是順應本性修行所顯現的真理，所以說是正因。

【English Translation】 English version Possesses. (Referring to the beings in hell also possessing the ten merits of the Buddha). The Buddha-dharma is free from defilement and can quickly enable ordinary people to transcend and become saints. Why do beings in hell also possess these ten merits? 2. Answer (Why do beings in hell possess the ten merits of the Buddha), the following explains in detail that the mind of an ordinary person is the mind of the Buddha, divided into two parts to answer. First, clearly state that beings in hell possess the ten merits of the Buddha: 1. Buddha-nature. King Xianyu wanted to teach the heretics, and for twelve years he supported five hundred Brahman monks, and later made them believe in the Mahayana Vaipulya Sutras. Those who did not believe slandered and said there was no (Buddha-nature). When King Xianyu heard the slander, he killed these five hundred people. After these five hundred people fell into hell, they immediately had three thoughts: The first thought, where is this place? Thus knowing that this is hell; the second thought, where did I come from? Thus knowing that it came from the human realm; the third thought, why did I fall into hell? Thus knowing that it was because of slandering the Vaipulya Sutras. Because of this repentance, they were reborn in the Buddha-land and finally attained the Buddha-body. This is because King Xianyu knew that the people in hell have Buddha-nature, so he killed them to awaken them in the three thoughts. Po Su used to kill living beings to offer sacrifices to the heavens, so he fell into hell, and taught ninety billion people in hell. After coming out of hell, he participated in the Vaipulya Dharma assembly. The Buddha said: 'Po' means good; 'Su' means high. How can a person who likes to be high fall into hell? He also said: 'Po' means strong; 'Su' means gentle. How can a person who is both strong and gentle fall into hell? These are all manifestations of the great power Bodhisattva showing evil appearances, in order to show that there is also Buddha-nature in hell. 2. Buddha-form. 3. Buddha-body. The highest quality of evil mind is the Middle Way. 4. Buddha-power. The self-nature possesses great use, which is the eight freedoms. 5. Buddha-action. Here it is said that establishing all dharmas from the root of non-abiding, wanting to explain that cultivating in accordance with the nature is the action of the Buddha-realm. The causes and effects of the nine realms (referring to hell, hungry ghosts, animals, asuras, humans, heavens, sravakas, pratyekabuddhas, bodhisattvas) are all established against the nature, only the causes and effects of the Buddha are acting in accordance with the nature. Because the nature of original enlightenment is originally far from attachment, that is the root of non-abiding. If one does not act in accordance with the nature, from the root of non-abiding, then it is not the causes and conditions of the Buddha-realm. This is wonderful cultivation, when this cultivation arises, it can suddenly cut off the actions of the seven kinds of expedient wisdom practices, so it is compared to the lion's tendon string breaking, and the tendon strings of hundreds of beasts also break with it; the lion's milk can transform the milk of hundreds of beasts. It should be known that the mind of hell originally possesses the nature of the Buddha-realm's cultivation. As in the Great Book Sutra, the form, nature, and body are the three virtues of Buddha-nature, and power and action are the cultivation of the Buddha-realm. This kind of cultivation is possessed by the minds of ordinary people. Obtaining this intention, one understands that all kinds of cultivation arise in accordance with the self-nature. 6. Cause. It is the truth revealed by cultivating in accordance with the nature, so it is said to be the right cause.

。七緣者。即是順修能資智行。故曰緣了。而言性德者。以地獄心本具故也。八果。九報即前緣了所克二果。地獄之心無不具也。十佛本末究竟等。約修性相在釋。與前地獄不異。二大經下以佛界況余界十法。雪山者。極惡心地也。妙藥毒草者。初后二界也。佛法超勝地獄尚具。豈不能具餘八界邪。二地獄下餘九皆即十界。地獄具九已如上說。九界各各具餘九界。可以意得。二菩薩下起慈悲二。初約十界解釋三。初深觀善惡境二。初法。菩薩修慈只於一念。遍觀十界。修得善惡皆即性具。以性照修盡善惡際。二如見下喻。二以觀下廣運與拔心。觀於九界七法因緣。及以所生二死果報。皆即性德故起大悲欲拔其苦。觀于佛界七法因緣。及以所生二德果報。皆即性德。故起大慈欲與其樂。

問。性德善惡及以苦樂。皆是法門不生不滅。今何與拔。

答。斯之妙談不可輕議。以三菩薩觀于苦樂但謂修成。故存與拔之功。莫運無緣之力。是故慈悲俱不名普。今知所生苦樂及以能生因緣。皆是性德。故拔一切苦不損毫釐。與一切樂不增微末。方得慈悲廣普塵劫忘勞。此眾生緣與其無緣無二無別。三此十下結成慈悲普。二問地下就地獄料簡二。初約重苦妨樂問。二約乘機代苦答二。初答眾下乘機示因。以第三念憶知先

【現代漢語翻譯】現代漢語譯本：七緣，指的是順應修行，能夠資助智慧和行動。所以說『緣了』。而說『性德』，是因為地獄之心本來就具備。八果和九報，就是前面所說的『緣了』所成就的兩種果報。地獄之心沒有不具備的。十佛本末究竟等，是從修行和本性的角度來解釋，與前面的地獄沒有不同。兩大經文下面用佛界來比況其餘十法界。雪山，指的是極惡的心地。妙藥和毒草，指的是最初和最後的兩個法界。佛法超勝，地獄尚且具備，難道不能具備其餘八個法界嗎？二地獄下面其餘九界都包含在十界之中。地獄具備九界，前面已經說過。九界各自具備其餘九界，可以意會。二菩薩下面發起慈悲二心。首先從十界的角度解釋三。首先是深刻觀察善惡之境二。首先是法。菩薩修習慈悲，只在一念之間，就能普遍觀察十界。修得的善惡都來自於本性所具備。用本性來照亮修行，窮盡善惡的邊際。二如見下喻。二以觀下廣運與拔心。觀察九界的七法因緣，以及所產生的兩種生死果報，都來自於本性，所以生起大悲心想要拔除他們的痛苦。觀察佛界的七法因緣，以及所產生的兩種功德果報，都來自於本性，所以生起大慈心想要給予他們快樂。

問：本性所具有的善惡以及苦樂，都是法門，不生不滅。現在為什麼要給予和拔除呢？

答：這種精妙的談論不可輕易議論。因為三乘菩薩觀察苦樂，只認為是修習而成的，所以存在給予和拔除的功用。沒有運用無緣的力量。因此慈悲都不能稱為普遍。現在知道所產生的苦樂以及能夠產生苦樂的因緣，都是本性所具有的。所以拔除一切痛苦不會減少絲毫，給予一切快樂也不會增加微末。才能得到慈悲的廣闊普遍，經歷無數劫也不會疲勞。這種眾生緣與無緣沒有二樣沒有分別。三此十下總結慈悲的普遍。二問地下就地獄來簡別二。首先從重大的痛苦妨礙快樂來提問。二約乘機代苦答二。首先回答眾下乘機示因。用第三念回憶知道先前

【English Translation】 English version: The seven conditions are those that, in accordance with practice, can aid wisdom and action. Therefore, it is said 'conditions fulfilled'. As for saying 'inherent virtue', it is because the mind of hell inherently possesses it. The eight fruits and nine retributions are the two fruits achieved by the aforementioned 'conditions fulfilled'. There is nothing that the mind of hell does not possess. 'Ten Buddhas, from beginning to end, ultimately equal' is explained from the perspective of practice and inherent nature, and is no different from the previous hell. In the two great sutras below, the Buddha realm is used to compare the remaining ten realms. Snow Mountain refers to the extremely evil mind-ground. Wonderful medicine and poisonous grass refer to the first and last two realms. The Buddha-dharma is supreme, and even hell possesses it; how could it not possess the remaining eight realms? Below 'Two Hells', the remaining nine realms are all contained within the ten realms. That hell possesses nine realms has already been discussed above. Each of the nine realms possesses the remaining nine realms, which can be understood intuitively. Below 'Two Bodhisattvas', the two minds of compassion and mercy arise. First, explain from the perspective of the ten realms. First, deeply contemplate the realms of good and evil. First, the Dharma. When a Bodhisattva cultivates compassion, in a single thought, they can universally observe the ten realms. The good and evil that are cultivated all come from what is inherently possessed in one's nature. Using inherent nature to illuminate practice, one exhausts the boundaries of good and evil. Second, 'as seen below, a metaphor'. Second, 'using contemplation, broadly apply the mind of giving and removing'. Contemplate the seven causal conditions of the nine realms, as well as the two fruits of birth and death that arise from them, all of which come from inherent nature, thus giving rise to great compassion to remove their suffering. Contemplate the seven causal conditions of the Buddha realm, as well as the two fruits of merit that arise from them, all of which come from inherent nature, thus giving rise to great mercy to give them happiness.

Question: The good and evil, as well as suffering and happiness, that are inherently possessed are all Dharma-gates, neither arising nor ceasing. Why then give and remove?

Answer: Such subtle discussions should not be lightly debated. Because the three-vehicle Bodhisattvas observe suffering and happiness, they only consider it to be the result of cultivation, so there exists the function of giving and removing. They do not employ the power of causelessness. Therefore, neither compassion nor mercy can be called universal. Now knowing that the suffering and happiness that arise, as well as the causes and conditions that give rise to suffering and happiness, are all inherently possessed. Therefore, removing all suffering does not diminish it by a hair's breadth, and giving all happiness does not increase it by a mote. Only then can one attain the vast universality of compassion and mercy, forgetting fatigue even after countless kalpas. This conditioned compassion towards sentient beings is no different from unconditioned compassion. Third, 'these ten below' concludes the universality of compassion and mercy. Second, 'Question below' distinguishes based on hell. First, question from the perspective of great suffering hindering happiness. Second, answer regarding taking the opportunity to substitute suffering. First, 'Answer below' takes the opportunity to show the cause. Using the third thought, recall and know the previous

罪必有悔心。大聖承機現身說法。或密警發令起善心。即樂因也。或即得樂如婆羅門。或后得樂如婆藪所化。二又菩下代苦與樂。請觀音云。或遊戲地獄大悲代受苦。二法緣慈者。前眾生緣若緣六界但生死俗。不得名普。圓觀十界二乘即真。菩薩是俗佛是中諦。既在一念。即非次第。況復互融而成百界。彌顯一假一切假也。此眾生緣安得不普。今明法緣即於此境而觀于空。二乘空俗菩薩空真。佛空二諦。既約百界即一空一切空。名畢竟空。具足言之。三千即空名今法緣。安得不普初明觀境三。初深觀性空三。初觀千法空。十界必百性相有千。觀此皆空畢竟無相。二十法下觀三千空。上之千法于假于實。及於依報即成三千。三無我下觀二取空。無能觀我無我所觀。無智無得離二取相。二如幻下舉喻本空。不但俗幻真中亦幻。方是圓家法緣之喻。三常寂下引證圓空。三千蕩相即是今教終歸於空。二眾生下起慈悲三。初正示慈悲二。初明所與拔相。生死涅槃本無二相。以不覺故唯苦無樂。二拔其下明能與拔法。即以三諦如幻慈悲。拔與十界如幻苦樂。二凈名下引證真實。說三諦空慈即真實。三若緣下結成圓普可解。三無緣慈者。中觀之別名也。中則絕待有緣非中。

問。慈悲須對眾生苦樂。若其無緣何能與拔。

【現代漢語翻譯】現代漢語譯本：罪業必定伴隨著悔恨之心。偉大的聖者抓住時機，現身說法。或許是秘密地警示，發佈命令，從而引發善心，這就是快樂的因緣。或者立即獲得快樂，就像婆羅門一樣；或者之後獲得快樂，就像婆藪（Vasubandhu）所教化的人一樣。菩薩爲了救度眾生，代替他們承受苦與樂。請觀音菩薩來救度，或者在遊戲地獄中，以大悲心代替眾生承受痛苦。這兩種都是法緣慈悲。前面的眾生緣，如果只緣於六道輪迴，那就只是生死的俗諦，不能稱之為普遍。圓滿地觀照十法界，二乘是真諦，菩薩是俗諦，佛是中諦。既然都在一念之間，就不是次第漸進的。更何況互相融合而形成百法界，更加彰顯了一假一切假。這樣的眾生緣怎麼能不普遍呢？現在闡明法緣，即於此境界而觀照空性。二乘觀空俗諦，菩薩觀空真諦，佛觀空二諦。既然以百法界來觀照，就是一空一切空，名為畢竟空。完整地說，三千即是空，名為今法緣。怎麼能不普遍呢？首先闡明觀境三方面。首先是深觀性空三方面。首先是觀千法空。十法界必定有百種性相，總共有千種。觀照這些都是空，畢竟沒有實相。二十法以下，觀三千空。上面的千法，無論是假是實，以及依報，就形成了三千。三無我以下，觀二取空。沒有能觀的我，沒有我所觀的，沒有智慧，沒有所得，遠離能取所取之相。二如幻以下，舉例說明萬法本空。不僅僅是俗諦如幻，真諦中也如幻，這才是圓教的法緣之喻。三常寂以下，引用證明圓滿的空性。三千蕩然無存，這就是今教最終歸於空性。二眾生以下，生起慈悲心三方面。首先是正式闡述慈悲，分為兩個方面。首先是闡明所要給予和拔除的相狀。生死和涅槃本來沒有兩種相狀，因為不覺悟，所以只有痛苦沒有快樂。二拔其以下，闡明能夠給予和拔除的方法。即以三諦如幻的慈悲，拔除和給予十法界如幻的苦樂。二凈名以下，引用證明真實。說三諦空，慈悲就是真實。三若緣以下，總結成為圓滿普遍，可以理解。三無緣慈悲，是中觀的別名。中道則是絕待，有緣就不是中道。問：慈悲必須針對眾生的苦樂，如果無緣，怎麼能夠給予和拔除呢？

【English Translation】 English version: Sin is inevitably accompanied by remorse. The Great Sage seizes the opportunity to appear and expound the Dharma. Perhaps it is a secret warning, issuing a command, thereby arousing good intentions, which is the cause of happiness. Or one immediately obtains happiness, like the Brahmin; or one obtains happiness later, like those transformed by Vasubandhu (a famous Buddhist philosopher). Bodhisattvas, in order to save sentient beings, bear suffering and joy on their behalf. Please invoke Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) to save them, or in the game of hell, bear the suffering on behalf of sentient beings with great compassion. These two are Dharma-condition compassion. The previous sentient being-condition, if only related to the six realms of reincarnation, is only the mundane truth of birth and death, and cannot be called universal. Fully contemplating the ten Dharma realms, the Two Vehicles (Śrāvakas and Pratyekabuddhas) are the true truth, Bodhisattvas are the conventional truth, and Buddhas are the middle truth. Since they are all within a single thought, it is not a gradual progression. Moreover, mutually merging to form the hundred realms, further highlights that one false is all false. How can such a sentient being-condition not be universal? Now, clarifying the Dharma-condition is to contemplate emptiness in this realm. The Two Vehicles contemplate emptiness of the conventional truth, Bodhisattvas contemplate emptiness of the true truth, and Buddhas contemplate emptiness of the two truths. Since it is contemplated with the hundred realms, it is one emptiness is all emptiness, called ultimate emptiness. To say it completely, three thousand is emptiness, called the present Dharma-condition. How can it not be universal? First, clarify the three aspects of contemplating the realm. First, the three aspects of deeply contemplating the emptiness of nature. First, contemplate the emptiness of the thousand dharmas. The ten Dharma realms must have a hundred natures and characteristics, totaling a thousand. Contemplate that these are all empty, ultimately without real form. Below the twenty dharmas, contemplate the three thousand emptiness. The above thousand dharmas, whether false or real, and the dependent retribution, form the three thousand. Below the three no-self, contemplate the emptiness of the two attachments. There is no self that can contemplate, no object that is contemplated as mine, no wisdom, no attainment, and detachment from the appearance of the two attachments. Below the two as illusions, give an example to illustrate that all dharmas are originally empty. Not only is the conventional truth like an illusion, but the true truth is also like an illusion, which is the metaphor of the Dharma-condition of the perfect teaching. Below the three constant stillness, cite evidence to prove perfect emptiness. The three thousand are completely gone, which is the ultimate emptiness of the present teaching. Below the two sentient beings, arouse the three aspects of compassion. First, formally explain compassion, divided into two aspects. First, clarify the aspects of what is to be given and removed. Birth and death and Nirvana originally do not have two aspects, because of non-awakening, there is only suffering and no happiness. Below the two remove their, clarify the method of being able to give and remove. That is, with the compassion of the three truths as illusions, remove and give the suffering and joy of the ten Dharma realms as illusions. Below the two Vimalakirti (淨名, a famous Buddhist figure), cite evidence to prove reality. Saying that the three truths are empty, compassion is reality. Below the three if conditions, summarize into perfect universality, which can be understood. The three unconditioned compassion is another name for the Middle Way. The Middle Way is absolute, and if there are conditions, it is not the Middle Way. Question: Compassion must be directed towards the suffering and joy of sentient beings. If there is no condition, how can one give and remove?

答。大乘所說同體慈悲。心佛眾生三無差別。圓名字位學即心佛慈度即心眾生。眾生既同體。苦樂元性具。故無能緣所緣。亦無可拔可與。如此慈悲盡未來際。拔一切苦與究竟樂。圓談不獨無緣若此。生法亦然。何者。生緣假名三諦俱假。法緣空寂三諦俱空。無緣即中三諦絕待。三慈皆照圓融三諦。豈可二慈非同體邪。但隨宜樂故立三門。宜取門者。故說生緣。宜舍門者。故說法緣。宜不取不捨門者。故說無緣。釋此為二。初約三觀示慈悲二。初明修相二。初約雙遮明觀法。若緣六界假名。此假定假即有所緣。既緣十界假不定假。故緣即不緣。若緣六界如幻此空定空即有所緣。既緣十界空不定。空緣即無緣。故云不緣十界性相。不緣十界之真。即邊是中故遮二邊。既是即邊復何中道。中邊絕跡不可思議。強謂無緣。二如是下約雙照辯慈悲三。初法。心無所寄自在雙照。無拔遍拔拔一切苦。不與遍與與究竟樂。二如磁下喻。不教喻無緣相應喻與拔。三無緣下合。二行者下明入位二。初約位辯有證。應知理性具三慈悲。全性起修成三觀智。雖則六位無緣不殊。必在證悟方彰與拔。二不動下引喻顯無緣。明鏡如慈體現像即與樂。磁石如悲能。吸鐵即拔苦。二三諦下約三諦明普門。三諦名普即是能通。復云通至中道者。約證

【現代漢語翻譯】答：大乘所說同體慈悲，心、佛、眾生三無差別。圓名字位，學即心佛，慈度即心眾生。眾生既同體，苦樂元性具，故無能緣所緣，亦無可拔可與。如此慈悲盡未來際，拔一切苦與究竟樂。圓談不獨無緣若此，生法亦然。何者？生緣假名，三諦俱假；法緣空寂，三諦俱空；無緣即中，三諦絕待。三慈皆照圓融三諦，豈可二慈非同體邪？但隨宜樂故立三門。宜取門者，故說生緣；宜舍門者，故說法緣；宜不取不捨門者，故說無緣。釋此為二。初約三觀示慈悲二。初明修相二。初約雙遮明觀法。若緣六界假名，此假定假即有所緣。既緣十界假不定假，故緣即不緣。若緣六界如幻，此空定空即有所緣。既緣十界空不定，空緣即無緣。故云不緣十界性相，不緣十界之真，即邊是中故遮二邊。既是即邊復何中道？中邊絕跡不可思議，強謂無緣。二如是下約雙照辯慈悲三。初法。心無所寄，自在雙照，無拔遍拔拔一切苦，不與遍與與究竟樂。二如磁下喻。不教喻無緣，相應喻與拔。三無緣下合。二行者下明入位二。初約位辯有證。應知理性具三慈悲，全性起修成三觀智。雖則六位無緣不殊，必在證悟方彰與拔。二不動下引喻顯無緣。明鏡如慈體現像即與樂，磁石如悲能吸鐵即拔苦。二三諦下約三諦明普門。三諦名普即是能通，復云通至中道者，約證答：大乘所說的同體慈悲，認為心(mind)、佛(Buddha)、眾生(sentient beings)三者沒有差別。在圓教名字位上，學習就是心佛，慈悲度化就是心眾生。眾生既然是同體的，苦和樂原本就具備，所以沒有能緣所緣，也沒有可拔可與。這樣的慈悲直到未來無盡時，拔除一切痛苦，給予究竟的快樂。圓教所談不僅無緣慈悲如此，生緣慈悲和法緣慈悲也是如此。為什麼呢？生緣慈悲是假名，三諦(three truths)都是假的；法緣慈悲是空寂，三諦都是空的；無緣慈悲即是中道，三諦是絕對的對待。三種慈悲都照見圓融的三諦，難道兩種慈悲不是同體的嗎？只是隨著適宜的喜好而設立三種門。適宜取入門的，所以說生緣慈悲；適宜捨棄入門的，所以說法緣慈悲；適宜不取不捨入門的，所以說無緣慈悲。對此解釋為二。首先，依據三觀(three kinds of contemplation)來闡釋慈悲二者。首先說明修行的相狀二。首先，依據雙遮(double negation)來闡明觀法。如果緣於六界(six elements)的假名，這個假是確定的假，就是有所緣。既然緣於十法界(ten realms)的假，是不確定的假，所以緣就是不緣。如果緣於六界如幻，這個空是確定的空，就是有所緣。既然緣於十法界的空是不確定的，空緣就是無緣。所以說不緣十法界的性相，不緣十法界的真如，即邊就是中，所以遮止二邊。既然是即邊，又何來中道？中邊的軌跡都消失了，不可思議，勉強稱之為無緣。其次，從『如是』以下，依據雙照(double illumination)來辨析慈悲三者。首先是法。心無所寄託，自在地雙照，無拔而普遍地拔除一切痛苦，不給予而普遍地給予究竟的快樂。其次，從『如磁』以下是比喻。不教喻無緣，相應喻與拔。第三，從『無緣』以下是總結。其次，從『行者』以下說明入位二。首先，依據位次來辨析有證。應當知道理性具備三種慈悲，完全從本性生起修行，成就三種觀智。雖然在六即位(six identities)上無緣慈悲沒有差別，但必須在證悟時才能彰顯給予和拔除。其次，從『不動』以下引用比喻來顯示無緣慈悲。明鏡如慈悲，體現影像就是給予快樂；磁石如悲，能吸引鐵就是拔除痛苦。其次，從『三諦』以下依據三諦來說明普門。三諦名為普，就是能夠通達，又說通達至中道，是依據證悟來說的。

【English Translation】 Answer: The Mahayana (Great Vehicle) speaks of 'co-essential compassion', where the mind (citta), Buddha (Buddha), and sentient beings (sattva) are without three distinctions. In the 'round name position', learning is identical to the mind-Buddha, and compassionate deliverance is identical to the mind-sentient beings. Since sentient beings are co-essential, and suffering and joy are inherently present, there is neither a 'capable object' nor an 'object of relation', and nothing to be extracted or given. Such compassion extends to the end of future eons, extracting all suffering and giving ultimate joy. The 'round teaching' not only considers 'unconditioned compassion' in this way, but also 'conditioned compassion' and 'dharma-based compassion'. Why? 'Conditioned compassion' is based on provisional names, and all three truths (emptiness, provisional existence, and the Middle Way) are provisional. 'Dharma-based compassion' is based on emptiness and tranquility, and all three truths are empty. 'Unconditioned compassion' is the Middle Way, where the three truths are beyond duality. All three compassions illuminate the perfectly integrated three truths. How could two of these compassions not be co-essential? Only according to what is suitable and pleasing are the three doors established. For those who prefer the 'entering door', 'conditioned compassion' is taught. For those who prefer the 'renouncing door', 'dharma-based compassion' is taught. For those who prefer neither the 'entering' nor 'renouncing door', 'unconditioned compassion' is taught. This is explained in two parts. First, based on the three contemplations (three kinds of wisdom), the two aspects of compassion are shown. First, the aspect of practice is clarified in two parts. First, the method of contemplation is clarified based on 'double negation'. If one is attached to the provisional names of the six realms (six elements), this provisionality is fixed, and there is an object of relation. Since one is attached to the provisionality of the ten realms (ten realms of existence), this provisionality is unfixed, so attachment is non-attachment. If one is attached to the illusion-like nature of the six realms, this emptiness is fixed, and there is an object of relation. Since one is attached to the emptiness of the ten realms, this emptiness is unfixed, so attachment to emptiness is non-attachment. Therefore, it is said that one is not attached to the nature and characteristics of the ten realms, nor is one attached to the true nature of the ten realms. 'That which is the edge is the middle', thus negating the two extremes. Since it is 'that which is the edge', what Middle Way is there? The traces of the middle and the edge disappear, becoming inconceivable, and are forcibly called 'unconditioned'. Second, from 'Thus' below, the three aspects of compassion are distinguished based on 'double illumination'. First, the dharma. The mind is unattached, freely illuminating both sides, universally extracting all suffering without extracting, and universally giving ultimate joy without giving. Second, from 'Like a magnet' below is a metaphor. 'Not teaching' is a metaphor for 'unconditioned', and 'corresponding' is a metaphor for 'giving and extracting'. Third, from 'Unconditioned' below is a synthesis. Second, from 'Practitioners' below, the stages of entry are explained in two parts. First, based on the stages, the evidence of realization is distinguished. It should be known that reason inherently possesses the three compassions, and that cultivating from the entirety of one's nature leads to the wisdom of the three contemplations. Although there is no difference in 'unconditioned compassion' in the six identities (six stages of practice), giving and extracting can only be manifested through enlightenment. Second, from 'Immovable' below, a metaphor is used to illustrate 'unconditioned'. A clear mirror is like compassion, manifesting images is like giving joy; a magnet is like sorrow, attracting iron is like extracting suffering. Second, from 'Three Truths' below, the universal door is explained based on the three truths. The name 'Three Truths' is universal, meaning it can penetrate, and it is also said to penetrate to the Middle Way, which is based on realization.

為所通也。又即一而三為能通。即三而一為所通。所通絕待強名中道耳。二誓願普二初釋名。二弘誓下明義二。初通明誓相三。初明四誓功用二。初通明誓成慈悲。苦集二諦苦因果也。道滅二諦樂因果也。二若見下別明誓之與拔四。初願度苦果。二若見下愿解集因。三清凈下愿安凈道。四滅煩下愿得涅槃。二生死下明四誓銓次二。初通示因果前後。拔苦二愿約知難易。易必居前。與樂二愿先修后證。而為次也。二大經下別證由道獲滅。鉆搖喻道品漿喻有漏善。酪等四味喻四教滅。道品不調失方便善。況四滅果。不云酪及熟酥者。文略。三明四誓總要二。初明四諦依一心。世出世間二種因果事類非一。原其總要不出自心。何者。集是四心苦是三受。道是定慧滅是證智。豈非四諦皆是一心邪。二以四諦例四弘。二次明下明普不普二。初大師約偏圓揀二。初偏誓不普三。初凡夫。厭下等者。即六行觀也。謂厭下苦粗障攀上勝妙出。故四無量約此與拔。虛偽淺狹何普之有。二二乘者。須兼兩教也。不言菩薩者。與拔分齊只在界內。故斥二乘見彼不普。三別教。以次第故初心不普。二若圓下圓誓能普三。初一念圓照明普意。十界苦集四教道滅。即於一念圓頓而觀。二遍知下四諦遍知明普相四。初集普三。初知凡夫集。攝大乘師稱

【現代漢語翻譯】現代漢語譯本『為所通也』，意思是說，『一即三』是能通達的，『三即一』是被通達的。被通達的境界超越了相對性，勉強稱之為中道罷了。二、誓願普：分為二部分，首先解釋名稱，然後闡明意義。闡明意義又分為二部分。首先，總的說明誓願的相狀，分為三部分。首先，說明四弘誓願的功用，分為二部分。首先，總的說明誓願成就慈悲。苦諦和集諦是苦的果和因，道諦和滅諦是樂的因和果。其次，『若見下』，分別說明誓願的給予和拔除，分為四部分。首先，愿度脫苦果。其次，『若見下』，愿解除集因。第三，『清凈下』，愿安立清凈道。第四，『滅煩下』，愿證得涅槃。二、『生死下』，說明四弘誓願的順序，分為二部分。首先，總的指示因果的前後關係。拔除苦難的兩個誓願，是根據知曉的難易程度來排列的，容易的必定在前。給予安樂的兩個誓願，是先修后證，所以排在後面。其次，『大經下』，分別證明通過修道可以獲得滅。鉆木取火的比喻是道品，漿的比喻是有漏善，酪等四種味道比喻四教的滅。道品不調和，就會失去方便善巧，更何況是四種滅的果報呢？沒有說酪和熟酥，是因為經文省略了。三、說明四弘誓願的總綱要，分為二部分。首先，說明四諦依於一心。世間和出世間的兩種因果事類雖然不是單一的，但追溯其總綱要，都離不開自心。為什麼呢？集是四種心，苦是三種感受，道是定和慧，滅是證智。難道四諦不是一心嗎？其次，『以四諦例四弘』，用四諦來比喻四弘誓願。二次明下，說明普遍與不普遍，分為二部分。首先，大師用偏和圓來選擇，分為二部分。首先，偏誓不普遍，分為三部分。首先，凡夫。『厭下等者』，指的是六行觀。厭離地獄的苦、粗、障，攀登上界的勝、妙、出。所以四無量心是根據這種給予和拔除。虛偽淺狹，怎麼能說是普遍的呢？其次，二乘人，必須兼顧兩教。沒有說菩薩，是因為給予和拔除的範圍只在界內。所以斥責二乘人，認為他們不普遍。第三，別教。因為有次第，所以初心不普遍。二、『若圓下』，圓誓能夠普遍，分為三部分。首先，一念圓滿照明，是普遍的意旨。十界苦集，四教道滅，就在一念之間圓滿而觀。二、『遍知下』，四諦普遍知曉，說明普遍的相狀，分為四部分。首先，集普遍，分為三部分。首先，知曉凡夫的集。攝大乘論師稱

【English Translation】 English version 'Being that which is penetrated', means that 'one is three' is what can penetrate, and 'three is one' is what is penetrated. The state of being penetrated transcends relativity and is tentatively called the Middle Way. Two, the Universality of Vows: Divided into two parts, first explaining the name, then elucidating the meaning. Elucidating the meaning is further divided into two parts. First, generally explaining the characteristics of vows, divided into three parts. First, explaining the function of the Four Great Vows, divided into two parts. First, generally explaining that vows accomplish loving-kindness and compassion. The Truth of Suffering and the Truth of the Origin of Suffering are the fruit and cause of suffering, while the Truth of the Path and the Truth of the Cessation of Suffering are the cause and fruit of happiness. Second, 'If seeing below', separately explaining the giving and removing of vows, divided into four parts. First, vowing to liberate from the fruit of suffering. Second, 'If seeing below', vowing to resolve the cause of accumulation. Third, 'Purity below', vowing to establish the pure path. Fourth, 'Extinguishing afflictions below', vowing to attain Nirvana (Nirvana). Two, 'Birth and death below', explaining the order of the Four Great Vows, divided into two parts. First, generally indicating the relationship between cause and effect. The two vows of removing suffering are arranged according to the ease of knowing, with the easier one necessarily coming first. The two vows of giving happiness are cultivated first and then realized, so they are placed later. Second, 'Great Sutra below', separately proving that cessation can be obtained through cultivating the path. The analogy of drilling wood to make fire is the Path, the analogy of pulp is defiled goodness, and the four flavors of curd etc. are analogies for the cessation of the Four Teachings. If the Path is not harmonized, one will lose skillful means, let alone the fruit of the four cessations? The reason why curd and ripe ghee are not mentioned is because the text is abbreviated. Three, explaining the general outline of the Four Great Vows, divided into two parts. First, explaining that the Four Noble Truths rely on one mind. Although the two types of cause and effect in the mundane and supramundane realms are not singular, tracing their general outline, they cannot be separated from one's own mind. Why? Accumulation is the four minds, suffering is the three feelings, the path is concentration and wisdom, and cessation is the wisdom of realization. Are the Four Noble Truths not one mind? Second, 'Using the Four Noble Truths as an example for the Four Great Vows', using the Four Noble Truths to exemplify the Four Great Vows. Next, explaining universality and non-universality, divided into two parts. First, the master uses partial and complete to select, divided into two parts. First, partial vows are not universal, divided into three parts. First, ordinary people. 'Disgusted with the lower etc.', refers to the Six Aspects of Contemplation. Disgusted with the suffering, coarseness, and obstacles of the lower realms, and climbing to the superior, wonderful, and transcendent of the upper realms. Therefore, the Four Immeasurables are based on this giving and removing. How can it be said to be universal with falsehood, shallowness, and narrowness? Second, those of the Two Vehicles, must consider both teachings. The reason why Bodhisattvas are not mentioned is because the scope of giving and removing is only within the realm. Therefore, the Two Vehicles are criticized for considering them not universal. Third, the Separate Teaching. Because there is an order, the initial mind is not universal. Two, 'If complete below', complete vows can be universal, divided into three parts. First, the complete illumination of a single thought is the universal intention. The suffering and accumulation of the Ten Realms, the path and cessation of the Four Teachings, are completely contemplated in a single thought. Two, 'Knowing everywhere below', the Four Noble Truths are known everywhere, explaining the universal characteristics, divided into four parts. First, accumulation is universal, divided into three parts. First, knowing the accumulation of ordinary people. The Mahayana Samgraha teacher calls

有為緣集。體是見愛也。二二乘下知二乘集三。初示集名。攝大乘師稱無為緣集。體是無明也。二凈名證。不染生死而染涅槃。結習者。結使之餘習也。以小教中未說聲聞別惑正使。且寄通惑余習言之。三大經證。二乘道品以大望之。是邪非正。三乃至下知圓集。住前似愛住上真愛。亦是等者。即無為緣集通至等覺也。若攝大乘師立四種緣集。前二集上更加自體及以法界。今家二意但立二種。以自體法界不殊無為。悉是障中無明故也。若約無為分出二種。是亦無失。即以第十地為自體。等覺為法界。廣如凈名疏記。二遍知苦下苦普。以因對果知之不謬。三遍知對下道普二。初遍知偏道不普。人天例立道滅之名。道不動惑滅不出界。有名無義。三教道滅雖能動出。普義不成。二圓教下知圓教中道普。三千皆中即名實相。不動而運方曰大乘。以此為因故稱普道。四故所下滅普。三千實相究竟顯處。名為圓滅。劫火譬中智遺燼喻無明。三所觀下依諦遍周起普誓。二私用下章安用修性判菩薩起誓。欲斷十界眾生之惡。欲生十界眾生之善。觀此善惡若但修成。不知性具者。此誓不普。何以故。修必次第。或少或多那得普邪。觀此善惡是性具者。此誓乃普。何以故。性既圓融事必遍攝。如別教人不知性九。故十唯十。圓知性九故十

【現代漢語翻譯】現代漢語譯本『有為緣集』（有為法產生的因緣和合）。它的本體是見愛（錯誤的見解和貪愛）。二乘（聲聞乘和緣覺乘）以下的人只知道二乘的『集』（苦集滅道中的集諦）。首先是說明『集』的名稱。《攝大乘論》的論師稱『無為緣集』（無為法產生的因緣和合）。它的本體是無明（對事物真相的迷惑）。其次是《維摩詰經》的證明。不染著于生死卻染著于涅槃。『結習』（煩惱的殘餘習氣）是指結使（煩惱）的剩餘習氣。因為小乘教法中沒有說到聲聞乘有區別于通惑（三界內的煩惱）的正使（根本煩惱），所以暫且借用通惑的剩餘習氣來說明。再次是《大般涅槃經》的證明。二乘的道品（修行方法），用大乘的眼光來看，是邪而不是正。三，乃至以下，知道圓教的『集』。安住於前位的相似愛，安住于上位的是真愛。『亦是等者』（也是相同的意思）是指無為緣集通達到等覺菩薩。如果《攝大乘論》的論師建立四種緣集，在前兩種『集』的基礎上，更加上自體和法界。現在天臺宗隻立二種，因為自體和法界與無為沒有區別，都是障礙中的無明。如果按照無為來分出兩種，也沒有過失。就是以第十地菩薩為自體，等覺菩薩為法界。詳細內容見《維摩詰經疏記》。二，普遍地瞭解苦諦。以因對果來了解，就不會有謬誤。三，普遍地瞭解道諦。首先是普遍地瞭解偏道（不圓滿的道），不普遍。人天乘也設立道滅的名稱，但道不能動搖惑，滅也不能超出三界，只有名而無實義。三教（藏、通、別）的道滅雖然能夠動搖和超出，但普遍的意義不能成立。其次是圓教中道普遍。三千（一念三千）都在中道之中，就叫做實相。不動而能運轉才叫做大乘。用這個作為原因，所以稱為普道。四，所以，普遍地瞭解滅諦。三千實相究竟顯現之處，叫做圓滅。劫火的比喻中，智遺燼比喻無明。三，所觀以下，依據四諦普遍地發起誓願。第二，章安大師用修性和性具來判別菩薩發起誓願。想要斷除十法界眾生的惡，想要生起十法界眾生的善。觀察這些善惡，如果只是修成，不知道是本性具有的，那麼這個誓願就不普遍。為什麼呢？修一定是次第的，或者少或者多，怎麼能普遍呢？觀察這些善惡是本性具有的，那麼這個誓願就普遍。為什麼呢？本性既然圓融，事相必定普遍攝持。例如別教的人不知道本性具有九法界，所以十法界只是十法界。圓教的人知道本性具有九法界，所以十法界就是一切法界。

【English Translation】 English version 'Yu Wei Yuan Ji' (有為緣集) [Conditioned Arising of Conditioned Dharmas]. Its essence is 'Jian Ai' (見愛) [Wrong Views and Attachment]. Those below the Two Vehicles (二乘) [Śrāvakayāna and Pratyekabuddhayāna] only know the 'Ji' (集) [Samudaya, the origin of suffering in the Four Noble Truths] of the Two Vehicles. First, the name of 'Ji' is explained. The teachers of 'She Da Cheng Lun' (攝大乘論) [Mahāyānasaṃgraha] call it 'Wu Wei Yuan Ji' (無為緣集) [Conditioned Arising of Unconditioned Dharmas]. Its essence is 'Wu Ming' (無明) [Avidyā, ignorance]. Second, the proof from the 'Vimalakirti Sutra' (維摩詰經). Not being attached to Samsara (生死) but being attached to Nirvana (涅槃). 'Jie Xi' (結習) [Residual Habits of Afflictions] refers to the remaining habits of 'Jie Shi' (結使) [Kleshas, afflictions]. Because the Small Vehicle teachings do not mention the 'Zheng Shi' (正使) [Fundamental Afflictions] that distinguish the Śrāvakas from the 'Tong Huo' (通惑) [Common Afflictions of the Three Realms], they temporarily borrow the remaining habits of the Common Afflictions to explain it. Third, the proof from the 'Mahāparinirvāṇa Sūtra' (大般涅槃經). The 'Dao Pin' (道品) [Bodhipakṣa-dharmas, factors of enlightenment] of the Two Vehicles, viewed from the perspective of the Mahayana, are deviant rather than correct. Third, down to knowing the 'Ji' of the Perfect Teaching. Abiding in the 'Simulated Love' (似愛) of the previous position, abiding in the 'True Love' (真愛) of the higher position. 'Yi Shi Deng Zhe' (亦是等者) [Also means the same] means that 'Wu Wei Yuan Ji' (無為緣集) extends to the 'Equal Enlightenment' (等覺) [Samantabhadra]. If the teachers of 'Mahāyānasaṃgraha' (攝大乘論) establish four types of 'Ji', they add 'Zi Ti' (自體) [Self-nature] and 'Fa Jie' (法界) [Dharmadhātu, the realm of Dharma] on top of the previous two 'Ji'. Now, the Tiantai school only establishes two types, because 'Zi Ti' (自體) and 'Fa Jie' (法界) are not different from 'Wu Wei' (無為) [Unconditioned], and all are 'Avidyā' (無明) [Ignorance] within the obstacles. If two types are divided according to 'Wu Wei' (無為) [Unconditioned], there is also no fault. That is, the Tenth Ground is taken as 'Zi Ti' (自體) [Self-nature], and 'Equal Enlightenment' (等覺) [Samantabhadra] is taken as 'Fa Jie' (法界) [Dharmadhātu, the realm of Dharma]. Details can be found in the 'Vimalakirti Sutra Commentary and Records' (維摩詰經疏記). Second, universally understanding 'Dukkha' (苦) [Suffering]. Understanding it by comparing the cause with the effect, there will be no mistakes. Third, universally understanding 'Dao' (道) [Marga, the path to the cessation of suffering]. First, universally understanding the 'Partial Path' (偏道) [Imperfect Path], which is not universal. The Human and Heavenly Vehicles also establish the names of 'Dao' (道) [Marga, the path to the cessation of suffering] and 'Mie' (滅) [Nirodha, the cessation of suffering], but the 'Dao' (道) [Marga, the path to the cessation of suffering] cannot shake the afflictions, and the 'Mie' (滅) [Nirodha, the cessation of suffering] cannot go beyond the Three Realms, only having the name but no real meaning. Although the 'Dao' (道) [Marga, the path to the cessation of suffering] and 'Mie' (滅) [Nirodha, the cessation of suffering] of the Three Teachings (藏、通、別) can shake and go beyond, the universal meaning cannot be established. Second, the 'Middle Path' (中道) [Madhyamaka] of the Perfect Teaching is universal. The Three Thousand (三千) [3000 realms in a single moment of thought] are all in the Middle Path, which is called 'Reality' (實相) [Tathatā]. Being able to operate without moving is called the Mahayana. Using this as the cause, it is called the 'Universal Path' (普道). Fourth, therefore, universally understanding 'Nirodha' (滅) [Cessation]. The place where the Three Thousand Realities are ultimately revealed is called 'Perfect Cessation' (圓滅). In the metaphor of the 'Kalpa Fire' (劫火), the 'ashes of wisdom' (智遺燼) are a metaphor for 'Avidyā' (無明) [Ignorance]. Third, based on the Four Noble Truths, universally make vows. Second, Master Zhang An (章安大師) uses 'Cultivation Nature' (修性) and 'Inherent Nature' (性具) to distinguish the vows made by Bodhisattvas. Wanting to cut off the evil of sentient beings in the Ten Dharma Realms, wanting to generate the good of sentient beings in the Ten Dharma Realms. Observing these good and evil, if they are only cultivated, and it is not known that they are inherent in nature, then this vow is not universal. Why? Cultivation must be sequential, either little or much, how can it be universal? Observing these good and evil as inherent in nature, then this vow is universal. Why? Since nature is perfectly integrated, phenomena must be universally encompassed. For example, people of the Separate Teaching do not know that nature has the Nine Dharma Realms, so the Ten Dharma Realms are only the Ten Dharma Realms. People of the Perfect Teaching know that nature has the Nine Dharma Realms, so the Ten Dharma Realms are all Dharma Realms.

即百。豈唯界界遍攝。亦復性相互收。故得一如而收十界。以如收界以界收如。一一無邊重重莫盡。此之界如。不出善惡。誓斷此惡何惡不斷。誓生此善何善不生。故知觀性誓願方普。章安私簡以師之義。成師之說令前偏圓顯然可見。故云語異不言義別。逭者迭也。以性十界與圓四諦。迭相顯映也。三修行普。指行妙者。彼約大經五行。明次不次。且次第五行者。一聖行。謂戒定慧。二梵行。謂慈悲喜捨。此二皆是地前修因行也。三天行。謂初地已上證第一義天。天然之理。由理成行故名天行。四嬰兒行。謂示同三乘。七方便人所修之行也。五病行。謂示為九道之身。現有三障之相。此二皆是從果起應之行也。不次第五行者。即大經云。復有一行名如來行。所謂大乘大般涅槃。大乘是圓因涅槃是圓果。今文雖示次第意在不次。以如來行是修行普。四斷惑普二。初明二觀斷不普。藏通三乘及別住行皆二觀攝。十向圓修屬后中觀。二若空下明中觀斷方普。圓人初心體于見思即是中道。正破無明名拔根本。根本既動枝葉先摧。觀障即德名翻大地。既觀中道二觀自成。三觀圓修無惑不破。故得名普。五入法門普二。初明偏小不普。修不稱性證乃階差。我唯知等者。華嚴善財尋善知識。歷百一十城。所見知識皆云我唯知此一法門

【現代漢語翻譯】即是說，不僅僅是界與界之間互相遍攝，而且性也相互收攝。所以能夠以一如來藏性收攝十法界，以如來藏性收攝法界，以法界收攝如來藏性，一一法界都無邊無際，重重疊疊沒有窮盡。這十法界的如如之性，不離善與惡。發誓斷除此惡，還有什麼惡不能斷除？發誓生起此善，還有什麼善不能生起？所以知道觀照自性，誓願才能普遍。章安法師私下裡用天臺智者大師的義理，成就了智者大師的說法，使得之前的偏圓之說，顯然可見。所以說，言語不同，義理沒有區別。『逭』是『迭』的意思，用自性十法界與圓教四諦，互相顯現映照。三、修行普。指行妙。天臺智者大師根據《大般涅槃經》中的五種修行，說明次第和不次第。次第的五種修行是：一、聖行，指戒、定、慧。二、梵行，指慈、悲、喜、舍。這兩種都是菩薩在十地之前修的因行。三、天行，指初地菩薩以上證得第一義天，天然之理。由理而成行，所以名為天行。四、嬰兒行，指示現同於三乘，是七方便人所修的行。五、病行，指示現為九道之身，現有三障之相。這兩種都是從果起應的行。不次第的五種修行，就是《大般涅槃經》所說的：『復有一行，名為如來行，所謂大乘大般涅槃。』大乘是圓教的因，涅槃是圓教的果。本文雖然顯示次第，意在不次第，因為如來行是修行普。四、斷惑普。首先說明二觀斷惑不普遍。藏教、通教的三乘以及別教的住行位，都屬於二觀所攝。十向位的圓修屬於後來的中觀。如果空下，說明中觀斷惑才普遍。圓教人最初發心，體悟見思煩惱即是中道。真正破除無明，名為拔除根本。根本既然動搖，枝葉自然先摧毀。觀煩惱即是功德，名為翻轉大地。既然觀照中道，二觀自然成就。三觀圓融修習，沒有破不了的惑，所以得名『普』。五、入法門普。首先說明偏小不普遍。修證不符合自性，證悟就會有階梯次第。『我唯知』等語，出自《華嚴經》中善財童子尋訪善知識，歷經一百一十城，所見到的善知識都說『我只知道這一法門』。

【English Translation】 That is to say, it is not only that realms interpenetrate and encompass each other, but also that natures mutually contain each other. Therefore, one can encompass the ten realms with the One Thus Come (Tathagatagarbha) nature, using the Thus Come nature to encompass the realms, and using the realms to encompass the Thus Come nature. Each and every realm is boundless and endlessly layered. The Suchness (Tathata) of these ten realms is inseparable from good and evil. If one vows to cut off this evil, what evil cannot be cut off? If one vows to generate this good, what good cannot be generated? Therefore, one knows that only by contemplating one's nature can vows be universal. Master Zhang'an privately used the meaning of Master Zhiyi of Tiantai to complete Master Zhiyi's teachings, making the previous partial and complete teachings clearly visible. Therefore, it is said that the words are different, but the meaning is not different. 'Huan' means 'alternating,' using the nature of the ten realms and the perfect Four Noble Truths to reveal and illuminate each other. 3. Universal Practice. Refers to the wonderful practice. Master Zhiyi of Tiantai explained the order and non-order based on the five practices in the 'Mahaparinirvana Sutra'. The five practices in order are: 1. Holy Practice: refers to precepts, concentration, and wisdom. 2. Brahma Practice: refers to loving-kindness, compassion, joy, and equanimity. These two are the causal practices cultivated by Bodhisattvas before the ten grounds. 3. Heavenly Practice: refers to attaining the First Principle Heaven above the first ground, the natural principle. Because practice is formed by principle, it is called Heavenly Practice. 4. Infant Practice: refers to showing the same as the three vehicles, which is the practice cultivated by the seven expedient people. 5. Sick Practice: refers to showing the body of the nine realms, with the appearance of the three obstacles. These two are practices that arise from the result. The five practices out of order are what the 'Mahaparinirvana Sutra' says: 'There is another practice called the Thus Come Practice, which is the Great Vehicle Mahaparinirvana.' The Great Vehicle is the cause of the perfect teaching, and Nirvana is the result of the perfect teaching. Although this text shows the order, the intention is non-order, because the Thus Come Practice is universal practice. 4. Universal Cutting Off of Delusions. First, it is explained that the two contemplations do not universally cut off delusions. The three vehicles of the Tripitaka teaching, the Shared teaching, and the Separate teaching, as well as the dwelling and practice positions of the Separate teaching, are all included in the two contemplations. The perfect cultivation of the ten directions belongs to the later Middle Way contemplation. If emptiness is below, it explains that the Middle Way contemplation universally cuts off delusions. The person of the perfect teaching initially awakens to the view that afflictions are the Middle Way. Truly destroying ignorance is called uprooting the root. Since the root is shaken, the branches will naturally be destroyed first. Contemplating afflictions is merit, called turning the earth. Since contemplating the Middle Way, the two contemplations are naturally accomplished. The three contemplations are cultivated in a perfect and harmonious way, and there is no delusion that cannot be broken, so it is named 'universal'. 5. Universal Entry into the Dharma Gate. First, it is explained that the partial and small are not universal. Cultivation and realization do not conform to one's nature, and enlightenment will have stages and order. The words 'I only know' come from the 'Avatamsaka Sutra', where Sudhana sought good knowledge, traveled through one hundred and ten cities, and the good knowledge he saw all said, 'I only know this one Dharma gate.'

。新經至第五十見彌勒。第五十三見文殊普賢。則不復云唯知一法。故知即是前漸后頓。二若入下約圓頓名普三。初法。大經明二十五王三昧破二十五有顯於我性。三昧者。此云調直定。而言王者。妙玄雲。空假調直不得為王。所以二乘入空菩薩出假。不名法王中道調直故得稱王。二喻。三合。三諦之下理定之外。各有種種助道禪定。名為眷屬。六神通普。神通有六。謂天眼天。耳他心宿命身如意漏盡。皆名神通者。瓔珞云。神名天心通名慧性。天然之慧徹照無礙。故名神通。今文略舉天眼以例餘五。初明天眼二。初偏教非普大羅漢見大千者。準大論第五云。大羅漢少用心見二千界。大用心見三千大千世界。辟支佛亦爾。今言見百佛土者。大部文句亦云。支佛見百佛世界。不以風輪為礙。亦無己他界隔。前同羅漢人屬三藏。此必在通。菩薩見河沙佛土者。正唯別教義兼于通。應知此等天眼見土。皆約同居凈穢言之。以有餘土體質是一故。二今圓下圓教是普。緣十法界等者。圓真天眼具足五眼。見六道即肉天二眼。見二乘即慧眼。見菩薩即法眼。見佛界即佛眼。

若爾。與佛眼何別。

答。凈名疏云。見十法界粗細之色。名真天眼。見三諦無二名為佛眼。二眼見下例餘五神。通妙中明二乘依背舍勝處一切處

【現代漢語翻譯】現代漢語譯本：新譯的經文到了第五十品，（修行者）見到彌勒（Maitreya，未來佛）。第五十三品，見到文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，行動的象徵）。那麼就不再說只知道一種法門了。因此可知這是先漸修而後頓悟。二，如果進入下位，依據圓頓教義，（這種天眼）名為普遍的三。初，法。《大經》（涅槃經）闡明二十五王三昧（Samadhi，一種冥想狀態），破除二十五有（存在），彰顯我的本性。三昧，這裡的意思是調和正直的禪定。說它是王者，妙玄（《法華玄義》）中說，空、假不能調和正直，不能成為王者。所以二乘（聲聞乘和緣覺乘）入空，菩薩出假，不能稱為法王，只有中道調和正直才能稱為王。二，比喻。三，結合。在三諦（空、假、中）之下，理定之外，各有種種輔助修道的禪定，名為眷屬。六神通普遍。神通有六種，即天眼、天耳、他心、宿命、身如意、漏盡。都名為神通。《瓔珞經》中說，神名為天心，通名為慧性。天然的智慧，徹底照耀，沒有阻礙，所以名為神通。現在經文略舉天眼來例舉其餘五種。初，明天眼。二，初，偏教非普遍。大阿羅漢（Arhat，已證悟者）見到大千世界。依據《大智度論》第五卷說，大阿羅漢少用心能見到二千世界，大用心能見到三千大千世界。辟支佛（Pratyekabuddha，獨覺者）也是這樣。現在說見到百佛土，大部文句也說，辟支佛見到百佛世界，不以風輪為阻礙，也沒有自己和他人的界限隔閡。前面同於羅漢，屬於三藏教。這必定是在通教。菩薩見到恒河沙數佛土，正是唯有別教的義理兼顧通教。應當知道這些天眼所見到的佛土，都是依據同居凈穢而說的。因為有餘土的體質是一樣的。二，現在圓教是普遍的。緣於十法界等。圓真天眼具足五眼。見到六道即是肉眼和天眼。見到二乘即是慧眼。見到菩薩即是法眼。見到佛界即是佛眼。

如果這樣，與佛眼有什麼區別？

回答。《凈名疏》（《維摩經疏》）中說，見到十法界粗細的色相，名為真天眼。見到三諦沒有二元對立，名為佛眼。二眼見下，例舉其餘五種神通。通妙中闡明二乘依據背舍、勝處、一切處。

【English Translation】 English version: In the newly translated scriptures, by the fiftieth chapter, (the practitioner) sees Maitreya (the future Buddha). By the fifty-third chapter, one sees Manjusri (symbol of wisdom) and Samantabhadra (symbol of action). Then it is no longer said that one only knows one Dharma. Therefore, it can be known that this is gradual cultivation followed by sudden enlightenment. Second, if entering the lower position, according to the perfect and sudden teachings, (this heavenly eye) is called universal three. First, the Dharma. The Mahaparinirvana Sutra clarifies the Samadhi of the Twenty-five Kings, breaking through the Twenty-five Existences and revealing my nature. Samadhi, here means harmonious and upright concentration. Saying it is a king, the Profound Meaning of the Lotus Sutra says that emptiness and provisionality cannot be harmonized and upright, and cannot become a king. Therefore, the two vehicles (Sravaka and Pratyekabuddha) enter emptiness, and the Bodhisattvas emerge from provisionality, and cannot be called Dharma Kings. Only the Middle Way that is harmonious and upright can be called a king. Second, a metaphor. Third, a combination. Below the Three Truths (emptiness, provisionality, and the Middle Way), outside of the fixed principle, there are various kinds of Chan (Zen) meditation that assist in cultivation, called retinues. The six supernatural powers are universal. There are six kinds of supernatural powers, namely the heavenly eye, the heavenly ear, the knowledge of others' minds, the knowledge of past lives, the freedom of the body, and the exhaustion of outflows. All are called supernatural powers. The Inra Network Sutra says that spirit is called the mind of heaven, and penetration is called the nature of wisdom. Natural wisdom, thoroughly illuminating, without obstruction, is therefore called supernatural power. Now the scripture briefly mentions the heavenly eye to exemplify the other five. First, clarifying the heavenly eye. Second, first, the partial teaching is not universal. A great Arhat (one who has attained enlightenment) sees the great chiliocosm. According to the fifth volume of the Mahaprajnaparamita Sastra, a great Arhat with little effort can see two thousand worlds, and with great effort can see three thousand great chiliocosms. A Pratyekabuddha is also like this. Now it is said that one sees a hundred Buddha lands, and the commentary of the great section also says that a Pratyekabuddha sees a hundred Buddha worlds, not obstructed by the wind wheel, and there is no separation between oneself and others. The former is the same as the Arhat and belongs to the Tripitaka teaching. This must be in the common teaching. A Bodhisattva sees Buddha lands as numerous as the sands of the Ganges River, which is precisely the doctrine of the separate teaching that also takes into account the common teaching. It should be known that these Buddha lands seen by the heavenly eye are all spoken of according to the co-dwelling pure and impure lands. Because the substance of the remaining lands is the same. Second, now the perfect teaching is universal. Connected to the ten Dharma realms, etc. The perfect and true heavenly eye fully possesses the five eyes. Seeing the six realms is the physical eye and the heavenly eye. Seeing the two vehicles is the wisdom eye. Seeing the Bodhisattva is the Dharma eye. Seeing the Buddha realm is the Buddha eye.

If so, what is the difference between this and the Buddha eye?

Answer. The Commentary on the Vimalakirti Sutra says that seeing the coarse and fine forms of the ten Dharma realms is called the true heavenly eye. Seeing that the Three Truths are non-dual is called the Buddha eye. The two eyes see below, exemplifying the other five supernatural powers. The Subtle Meaning of the Common Teaching clarifies that the two vehicles rely on the nine sequential abidings, the eight liberations, the eight mastery realms, and the ten all-encompassing spheres.

。修十四變化發得神通。六度菩薩因禪得五。坐道場時得六。通教菩薩因禪得五。依體法慧得六。別教地前依禪得五。登地發六。圓教不因事禪而發。乃是中道之真。自有神通任運而發。又云。三輪不思議化。七方便普二。初簡通取別。毗曇三道方便道伏。無礙道斷解脫道證。今以無礙。而為道中。進行伏惑名前方便。于解脫位觀機授法皆後方便。二若二下明普不普三。初小教不普。小菩薩者。藏通二教也。不云別者。以今正明道後方便。別證同圓故不言也。二圓教名普。二諦為方便者。圓人雖乃三諦頓觀。中須是實。二諦為權故二名方便。應知三諦是性三因。而緣了屬修。故三互融離縱橫過。不同別教三皆在性互不相收。是故真則三諦俱破。俗則三諦俱立。既破既立方便義成。收得一切方便者。此之破立何所不收。若人若天若小若大。所有智慧為俱破攝。人等福善為俱立收。以此破立資發中三不破不立。故一念圓觀。具性具修含權含實。思議不絕莫造其門。入中道已雙照等者。道前自行既以二諦。資發於中。道后利他亦復如是。照真則以真身益物。照俗則以應身赴機。故神變二字有通有別。通則二身皆有神變。別則真運神靈拔三障若。應能變現與三德樂。皆以三千而為神變。故云遍十法界。雙照用增雙遮體顯。于其

【現代漢語翻譯】現代漢語譯本修習十四種變化能獲得神通。六度菩薩因為禪定而獲得五種神通。在菩提道場時獲得六種神通。通教菩薩因為禪定而獲得五種神通，依靠體法慧獲得六種神通。別教菩薩在登地之前依靠禪定獲得五種神通，登地后能引發六種神通。圓教不依靠事禪而引發神通，而是中道之真理，自然而然地產生神通，自由自在地運用。又說，三輪（身輪、口輪、意輪）具有不可思議的教化能力，七方便（七種方便法門）具有普遍性和特殊性。首先，簡別通教而取別教。毗曇宗認為，三道（見道、修道、無學道）中，方便道是用來調伏煩惱的，無礙道是用來斷除煩惱的，解脫道是用來證得解脫的。現在以無礙道作為道中的核心。在修行過程中調伏煩惱，這被稱為前方便。在解脫的地位上，觀察眾生的根機而傳授佛法，這都是後方便。其次，如果從二諦（真諦和俗諦）的角度來說明普遍與不普遍，首先，小乘教法是不普遍的。小菩薩指的是藏教和通教的菩薩。這裡沒有提到別教，是因為現在主要說明的是道后的方便，別教所證得的與圓教相同，所以沒有提及。圓教被稱為普遍。以二諦作為方便，圓教修行人雖然能夠同時觀照三諦（空諦、假諦、中諦），但中諦必須是真實的，二諦是權巧方便，所以二諦被稱為方便。應該知道，三諦是性具的三因（正因、了因、緣因），而緣因和了因屬於修。因此，三諦相互融合，既可以縱向超越，也可以橫向貫穿，這與別教的三諦都存在於自性中，互不相容的情況不同。因此，從真諦的角度來說，三諦都要破除；從俗諦的角度來說，三諦都要建立。既破除又建立，方便的意義就成立了。能夠收攝一切方便，這種破除和建立能夠收攝什麼呢？無論是人還是天，無論是小還是大，所有的智慧都被破除所攝，人等的福德善行都被建立所收攝。用這種破除和建立來資助和啓發不破不立的中三諦。所以，一念圓觀，既具足性德，又具足修德，既包含權巧，又包含真實。思議無法窮盡，無法進入其中。進入中道之後，就能同時照見等等。道前自行，已經用二諦來資助和啓發中道。道后利益他人也是如此。照見真諦，就用真身來利益眾生；照見俗諦，就用應身來適應眾生的根機。所以，神變二字既有通義，又有別義。通義是指真身和應身都有神變。別義是指真身運用神靈的力量來拔除三障（煩惱障、業障、報障），應身能夠變現，給予眾生三德（法身德、解脫德、般若德）之樂。都是以三千（三千大千世界）作為神變，所以說遍及十法界。同時照見，作用就增加；同時遮止，本體就顯現。在其中

【English Translation】 English version Cultivating the fourteen transformations leads to the attainment of supernatural powers (Skt: Abhijñā). Bodhisattvas of the Six Perfections (Skt: Paramita) attain five supernatural powers through meditation (Skt: Dhyana). They attain six supernatural powers when seated at the Bodhi tree (Skt: Bodhimanda). Bodhisattvas of the Common Teaching (Skt: Sadharana-yana) attain five supernatural powers through meditation, and six through reliance on the wisdom of the essence of Dharma (Skt: Dharmata-jnana). Bodhisattvas of the Distinct Teaching (Skt: Visesa-yana) attain five supernatural powers through meditation before reaching the Bhumi (Skt: Bhumi, stages of Bodhisattva path), and develop six upon reaching the Bhumi. The Perfect Teaching (Skt: Purna-yana) does not develop supernatural powers through phenomenal meditation (Skt: Samatha-vipassana); rather, it is the truth of the Middle Way (Skt: Madhyamaka) that spontaneously and freely manifests supernatural powers. Furthermore, it is said that the three wheels (body, speech, and mind) possess inconceivable transformative power, and the seven expedient means (Skt: Upaya) are both universal and specific. First, it distinguishes the Common Teaching and takes the Distinct Teaching. The Sarvastivada school believes that among the three paths (path of seeing, path of cultivation, path of no more learning), the expedient path is used to subdue afflictions, the unobstructed path is used to sever afflictions, and the path of liberation is used to attain liberation. Now, the unobstructed path is taken as the core of the path. Subduing afflictions during practice is called the preliminary expedient. Observing the capacity of beings and teaching the Dharma in the state of liberation are both subsequent expedients. Second, if we explain universality and non-universality from the perspective of the two truths (conventional truth and ultimate truth), first, the Hinayana teaching is not universal. Small Bodhisattvas refer to the Bodhisattvas of the Tripitaka Teaching and the Common Teaching. The Distinct Teaching is not mentioned here because the focus is on the subsequent expedients after the path. The attainment of the Distinct Teaching is the same as that of the Perfect Teaching, so it is not mentioned. The Perfect Teaching is called universal. Taking the two truths as expedient means, although practitioners of the Perfect Teaching can simultaneously contemplate the three truths (truth of emptiness, truth of provisional existence, truth of the middle way), the truth of the middle way must be real, and the two truths are skillful means, so the two truths are called expedient means. It should be known that the three truths are the three inherent causes (direct cause, enabling cause, and supporting cause), while the enabling cause and supporting cause belong to cultivation. Therefore, the three truths mutually interpenetrate, transcending both vertically and horizontally, which is different from the Distinct Teaching, where the three truths all exist in inherent nature and do not mutually contain each other. Therefore, from the perspective of ultimate truth, all three truths must be negated; from the perspective of conventional truth, all three truths must be established. Both negating and establishing, the meaning of expedient means is established. What can this negation and establishment encompass that can encompass all expedient means? Whether it is humans or gods, whether it is small or large, all wisdom is encompassed by negation, and the merits and virtues of humans, etc., are encompassed by establishment. Use this negation and establishment to support and inspire the non-negation and non-establishment of the middle three truths. Therefore, a single thought of perfect contemplation is complete with inherent virtue and cultivated virtue, containing both skillful means and reality. Thought cannot exhaust it, and one cannot enter it. After entering the Middle Way, one can simultaneously illuminate, etc. Self-practice before the path has already used the two truths to support and inspire the Middle Way. Benefiting others after the path is also the same. Illuminating the ultimate truth, one uses the true body to benefit beings; illuminating the conventional truth, one uses the response body to adapt to the capacity of beings. Therefore, the two words 'supernatural transformation' have both a common meaning and a distinct meaning. The common meaning is that both the true body and the response body have supernatural transformations. The distinct meaning is that the true body uses the power of spiritual efficacy to eradicate the three obstacles (affliction obstacle, karma obstacle, retribution obstacle), and the response body can transform and give beings the joy of the three virtues (Dharmakaya virtue, liberation virtue, Prajna virtue). All use the three thousand (three thousand great chiliocosms) as supernatural transformations, so it is said to pervade the ten Dharma realms. Simultaneously illuminating, the function increases; simultaneously ceasing, the essence manifests. Within it

法身何損之有。圓人始末方便既然。故皆名普。八說法普二。初小教不普。此亦指前二教。以今說法是別圓分證位中。化他之用也。二圓教名普。一音者。即八十好中一音能報眾聲。殊方異類莫不獲益。起信云。圓音一演異類等解。九供養普二。初標列。二華嚴下隨釋二。初釋事供。分證三千事之本也。十方六塵理之用也。上獻佛者。表因趣果。二理解下釋理供二。初正釋。萬行熏智名為供佛。智具三故名為一切。此智即是十方三世諸佛正體。複名一切。二凈名下引證。食即三諦能發三智。理佛事佛咸資咸供。十成就普二。初舉普不普喻二初舉螢等。二舉日光。卉木叢林總舉三草二木。華果成就略喻十番利益。二外道下明普不普法二。初明凡小通別。二今圓下明圓聖慈慧三。初正明。二華嚴下引證。因乃稱性發心。果則隨機遍益。三譬如下重喻。此則今經一地一雨眾生謂異聖意無偏二。普門下明普門義無量二。初明凈名三號難受。彼經云。諸佛之法悉皆同等。是故名為三藐三佛陀。名為多陀阿伽度。名為佛馱。阿難。若我廣說此三句義。汝以劫壽不能盡受。正使三千大千世界滿中眾生。皆如阿難多聞第一。得念總持。此諸人等以劫之壽。亦不能受。凈名之儔者。彼經儔類。諸大乘經所稱三號。悉應難受。二今此下明今

題三義同彼。今之觀字同彼第三佛馱之號。此云覺者故。世音同彼第二多陀阿伽度之號。此云如來。以今世音即如如境故。普門同彼第一三藐三佛陀之號。此云正遍知。一實相開十門故。此之三義若廣說者。劫壽莫受。三章安就品證十義。大章第二釋體二。初略示今品體二。初示今體。靈智者始覺也。法身者本覺也。同是一覺何所論合。但為本迷覺成不覺。圓名字位尋名覺本。功非伏斷合義未成。五品頓伏得名觀合。六根似合。分真證合。今觀世音鄰極之合。全本為始實非二體。以有不覺故約伏斷而論于合。本覺軌持生始覺解。故名為法。自然集聚三千妙德。故名為身。始覺元明故名為靈。今能斷證故名為智。本始不二是所詮體。二若餘下異他經二。初以三二對辯。余經明三身者。金光明經。立化身應身法身。又云。如來游于無量甚深法性。如來是應能游是報。法性是法。此經跡門云。唯佛與佛乃能究盡諸法實相。五佛即應。能究是報。實相是法。本門云。如來如實知見三界之相。非如非異等。如來即應。如實知見是報。非如非異是法。凈名有解脫名不思議是法。住是解脫即報。能以須彌入芥子中是應。大品三般若亦是三身。此等眾經皆可三身對體宗用。此品但有二身義者。名觀世音即真身義。普門示現即應身義。真

【現代漢語翻譯】現代漢語譯本：題目的三種含義與彼經相同。現在《觀》字的含義等同於彼經中第三個佛陀（Buddha，覺者）的稱號，意為覺悟者。世音的含義等同於彼經中第二個多陀阿伽度（Tathāgata，如來）的稱號，意為如來。因為現在的觀世音就是如如之境的體現。普門的含義等同於彼經中第一個三藐三佛陀（Samyak-saṃbuddha，正遍知）的稱號，意為正遍知，因為一實相開啟了十種法門。這三種含義如果廣為解說，即使經歷漫長的劫數也無法窮盡。三章安立，成就品中證得十種意義。大章第二部分解釋體性，分為兩部分。首先簡略地揭示此品的體性，分為兩部分。首先揭示此品的體性。靈智指的是始覺，法身指的是本覺。同是一個覺悟，為何還要討論合一？只是因為原本迷惑，覺悟反而成了不覺。在圓名字位上，尋求名以覺悟本性。僅僅依靠降伏煩惱，還不能成就合一的意義。五品位上頓然降伏煩惱，才能獲得觀行上的合一。六根似乎已經合一，實際上是分證真如而合一。現在的觀世音是鄰近於極位的合一，完全以本覺為始覺，實際上並非兩個體性。因為有不覺的存在，所以才從降伏煩惱的角度來討論合一。本覺規範和保持著始覺的理解，所以稱為法。自然聚集了三千種微妙的功德，所以稱為身。始覺原本光明，所以稱為靈。現在能夠斷除煩惱並證得真理，所以稱為智。本覺和始覺不二，這就是所要詮釋的體性。其次，以下內容與其他經典不同，分為兩部分。首先用三身和二身進行對比辯論。其他經典闡明三身，例如《金光明經》，立化身、應身、法身。又說：『如來游于無量甚深法性。』如來是應身，能游是報身，法性是法身。此經跡門說：『唯佛與佛乃能究竟諸法實相。』五佛即應身，能究竟是報身，實相是法身。本門說：『如來如實知見三界之相，非如非異等。』如來即應身，如實知見是報身，非如非異是法身。《維摩詰經》有解脫，名為不思議是法身，住在解脫中即是報身，能以須彌山放入芥子中是應身。《大品般若經》的三般若也是三身。這些經典都可以用三身來對應體、宗、用。此品只有二身含義，『觀世音』是真身義，『普門示現』是應身義。真身

【English Translation】 English version: The three meanings of the title are the same as those in that other scripture. The meaning of the word 'Contemplation' (觀, Guān) now is equivalent to the title of the third Buddha (Buddha, 佛陀) in that scripture, meaning the enlightened one. The meaning of 'World Sound' (世音, Shìyīn) is equivalent to the title of the second Tathāgata (多陀阿伽度, Duōtuó Ājiādù) in that scripture, meaning Thus Come One (如來, Rúlái). Because the current Contemplator of the World's Sounds (觀世音, Guānshìyīn) is the manifestation of the realm of Suchness (如如境, Rúrú jìng). The meaning of 'Universal Gate' (普門, Pǔmén) is equivalent to the title of the first Samyak-saṃbuddha (三藐三佛陀, Sānmiǎo Sānfótuó) in that scripture, meaning Right and Universal Knowledge (正遍知, Zhèngbiànzhī), because the one real aspect (一實相, Yī shíxiàng) opens ten gates (十門, Shí mén). If these three meanings are explained extensively, even after countless kalpas (劫, jié), they cannot be exhausted. Establishing the three chapters (三章, Sān zhāng) allows one to attain the ten meanings (十義, Shí yì) in the chapter's proof. The second part of the great chapter (大章, Dà zhāng) explains the essence (體, Tǐ), divided into two parts. First, briefly reveal the essence of this chapter, divided into two parts. First, reveal the essence of this chapter. Spiritual wisdom (靈智, Língzhì) refers to the initial awakening (始覺, Shǐ jué), and Dharmakāya (法身, Fǎshēn) refers to the original awakening (本覺, Běn jué). Since it is the same awakening, why discuss unification? It is only because of the original delusion that awakening becomes non-awakening. In the position of round name (圓名字位, Yuán míngzì wèi), seek the name to awaken the original nature. Relying solely on subduing afflictions (伏斷, Fú duàn) does not achieve the meaning of unification. In the five stages (五品位, Wǔ pǐn wèi), afflictions are suddenly subdued, and one can attain unification in contemplation. The six senses (六根, Liù gēn) seem to be unified, but in reality, they are unified by partially realizing Suchness (分真, Fēn zhēn). The current Contemplator of the World's Sounds is a unification close to the ultimate position, completely taking the original awakening as the initial awakening, and in reality, they are not two entities. Because there is non-awakening, we discuss unification from the perspective of subduing afflictions. The original awakening regulates and maintains the understanding of the initial awakening, so it is called Dharma (法, Fǎ). Naturally gathering three thousand subtle merits (三千妙德, Sānqiān miào dé), so it is called Body (身, Shēn). The initial awakening is originally bright, so it is called Spiritual (靈, Líng). Now, being able to cut off afflictions and realize the truth, so it is called Wisdom (智, Zhì). The non-duality of original awakening and initial awakening is the essence to be explained. Secondly, the following content differs from other scriptures, divided into two parts. First, use the three bodies (三身, Sān shēn) and two bodies to compare and debate. Other scriptures explain the three bodies, such as the Golden Light Sutra (金光明經, Jīnguāngmíng jīng), which establishes the Transformation Body (化身, Huàshēn), Response Body (應身, Yìngshēn), and Dharmakāya. It also says: 'The Tathāgata travels in the immeasurable and profound Dharma nature.' The Tathāgata is the Response Body, the ability to travel is the Reward Body (報身, Bàoshēn), and the Dharma nature is the Dharmakāya. The Traces Gate (跡門, Jìmén) of this scripture says: 'Only Buddhas can thoroughly understand the real aspect of all dharmas.' The five Buddhas are the Response Body, the ability to thoroughly understand is the Reward Body, and the real aspect is the Dharmakāya. The Original Gate (本門, Běnmén) says: 'The Tathāgata truly knows and sees the aspects of the three realms, neither like nor different, etc.' The Tathāgata is the Response Body, truly knowing and seeing is the Reward Body, and neither like nor different is the Dharmakāya. The Vimalakirti Sutra (維摩詰經, Wéimójié jīng) has liberation, called inconceivable, which is the Dharmakāya, residing in liberation is the Reward Body, and being able to put Mount Sumeru (須彌山, Xūmí shān) into a mustard seed (芥子, Jièzǐ) is the Transformation Body. The three Prajnas (三般若, Sān bōrě) of the Great Perfection of Wisdom Sutra (大品般若經, Dà pǐn bōrě jīng) are also the three bodies. These scriptures can all use the three bodies to correspond to essence, principle, and function. This chapter only has the meaning of two bodies, 'Contemplator of the World's Sounds' is the meaning of the True Body (真身, Zhēnshēn), and 'Universal Gate Manifestation' is the meaning of the Response Body. True Body

是內證之智。應是外化之身。若比諸經即當宗用。雖無體文而有體義。以智不孤立必合法身。豈有蓋無函有光無鑒。是則諸經三身故。可別以法身為體。此品二身即須法報合而為體。二隻此下明理智不二二。初約出纏明不二。前云靈智合法身者。非二物合。只此靈智體是法身。以本覺不覺是故在纏。名如來藏。本覺自覺是故出纏。名大法身。今既出纏驗智即理。二今知下約一物喻不二。性德本具權實之相。七方便人非性德智。是故不知同體權實。今之靈智既知權實。驗理智不二。理智二名只名一體。其猶一物人若在右物則成左。人若在左物則成右。左右名異物未始殊。故二智與理名異體一。二若明下廣指大本釋。三明宗四。初正明今品宗二。初略指。體章既明智合法身。斯是出纏之體也。此體廣有自在之應。此應對於冥顯兩機。收一品文罄無不盡。故以感應為此品宗。二十界下示相二。初示機應相。上出纏之體是寂照之知。十機若扣即寂之照。遂蒙真智冥拔眾苦。十機若扣即照之寂。乃蒙應像顯與諸樂。寂照不二隻是一知。與拔雖殊豈須動念。致有前後者。即二問答。說有前後非一時也。二益文下二示宗要義。七難三毒二求得脫。三十三身十九說法得度。此之文義喻如綱目。若牽感應之綱。目無不動。斯為宗要誰謂不

然。二餘經下與他經辯異二。初示他用因果。本部明一乘因果。凈名明佛國因果。觀經明心觀。金光明指果德。雖單復不同。而不出因果。斯是眾經明宗之相。二今品下就此明去取二。初去因果通義。言不爾者。明今品宗不用因果也。何者若以義推誰無因果。從凡至聖能感所感。此義通漫非的今宗。但經意不至此者。出不用因果之意。蓋由經文不談觀音自行修證故也。以如來答得名之由。但云即時觀其音聲。尚不明觀音聲觀法。豈有觀成入位之相。若佛頂首楞嚴經云。昔觀世音佛教我從聞思修入三摩地。初于聞中入流亡所。所入既寂動靜二相。瞭然不生。如是漸增聞所聞盡。盡聞不住覺所覺空。空覺極圓空所空滅。生滅既滅寂滅現前。忽然超越世出世間。十方圓明獲二殊勝。一者上合十方諸佛本妙覺心。與諸如來同一慈力。二者下合十方一切六道眾生。與諸眾生同一悲仰。乃至同慈力故能現應身。同悲仰故能施無畏。又大悲心陀羅尼經云。昔千光王靜住如來。為我說此廣大圓滿無礙大悲心陀羅尼。以金色手摩我頂上。作如是言。汝當持此心咒。普為惡世一切眾生作大利樂。我於是時始住初地。一聞此咒故超第八地。乃至身生千手千眼等。若今大部跡本二門。廣明如來修因證果。及諸經中明佛因果文皆可見。此品不然。

【現代漢語翻譯】現代漢語譯本：好的。其他經典與此經在兩個方面存在辯論和差異。第一，其他經典展示了因果的運用。而本部經典闡明了一乘（Ekayana，唯一佛乘）的因果。維摩詰經（Vimalakirti Sutra）闡明了佛國（Buddha-kshetra，佛的國土）的因果。觀無量壽經（Amitayurdhyana Sutra）闡明了心觀（mindfulness meditation）。金光明經（Suvarnaprabhasa Sutra）指出了果德（the merit of fruition）。雖然它們在單方面或多方面有所不同，但都離不開因果。這就是眾多經典闡明其宗旨的方式。第二，現在從本品開始，就此闡明取捨兩個方面。首先，捨棄因果的普遍意義。說『不這樣』，表明本品宗旨不採用因果。為什麼呢？如果用義理來推論，誰沒有因果呢？從凡夫到聖人，能感應和被感應。這個義理普遍而寬泛，並非本品宗旨所特指。只是經文的意圖並非在此，這說明了不採用因果的意圖。這大概是因為經文沒有談論觀音（Avalokitesvara，觀世音菩薩）自己修行證悟的緣故。因為如來（Tathagata，佛的稱號）回答得名的緣由，只是說『即時觀其音聲』，尚未明確觀音聲的觀法。哪裡有觀修成就而進入果位的景象呢？如果像《佛頂首楞嚴經》（Surangama Sutra）所說：『過去觀世音菩薩教我從聽聞、思維、修習入三摩地（Samadhi，禪定）。最初在聽聞中，進入流亡所。所入之處寂靜，動靜二相，瞭然不生。這樣逐漸增進，聽聞和所聞都消失。消失聽聞后不住留，覺知和所覺都空寂。空覺達到極圓滿，空和所空都滅除。生滅既然滅除，寂滅就顯現。忽然超越世間和出世間。十方圓明，獲得兩種殊勝。一是向上與十方諸佛的本妙覺心相合，與諸如來同一慈力。二是向下與十方一切六道眾生相合，與諸眾生同一悲仰。』乃至因為同一慈力，所以能顯現應身（Nirmanakaya，佛的化身）。因為同一悲仰，所以能施予無畏。又如《大悲心陀羅尼經》（Maha Karuna Dharani Sutra）所說：『過去千光王靜住如來，為我說此廣大圓滿無礙大悲心陀羅尼（Maha Karuna Dharani）。以金色手摩我頂上，作如是言：汝當持此心咒，普為惡世一切眾生作大利樂。我於是時始住初地（Bhumis，菩薩的階位）。一聞此咒故超第八地。』乃至身生千手千眼等。如果現在大部經典的跡門（provisional teaching）和本門（essential teaching），廣泛闡明如來修因證果，以及其他經典中闡明佛的因果的經文都可以看到。而本品並非如此。

【English Translation】 English version: Indeed. There are two aspects of debate and difference between this sutra and other sutras. First, other sutras demonstrate the application of cause and effect. This scripture elucidates the cause and effect of the Ekayana (the One Vehicle). The Vimalakirti Sutra elucidates the cause and effect of the Buddha-kshetra (Buddha-field). The Amitayurdhyana Sutra elucidates mindfulness meditation. The Suvarnaprabhasa Sutra points out the merit of fruition. Although they differ in single or multiple aspects, they all cannot be separated from cause and effect. This is how many sutras elucidate their purpose. Second, starting from this chapter, it elucidates the two aspects of acceptance and rejection. First, reject the general meaning of cause and effect. Saying 'not so' indicates that the purpose of this chapter does not adopt cause and effect. Why? If reasoning with principles, who does not have cause and effect? From ordinary people to sages, there is the ability to influence and be influenced. This principle is universal and broad, not specifically referred to by the purpose of this chapter. It's just that the intention of the scripture is not here, which explains the intention of not adopting cause and effect. This is probably because the scripture does not talk about Avalokitesvara's own practice and enlightenment. Because the Tathagata's answer to the reason for the name is just 'immediately contemplate his voice', it has not yet clarified the method of contemplating the voice. Where is the scene of cultivating to achieve and entering the fruition position? If, as the Surangama Sutra says: 'In the past, Avalokitesvara taught me to enter Samadhi (meditative absorption) from hearing, thinking, and cultivating. Initially, in hearing, enter the flow and lose the place. The place entered is silent, and the two aspects of movement and stillness are clearly not produced. Gradually increasing in this way, hearing and what is heard disappear. After disappearing hearing, do not dwell, and awareness and what is aware are empty. When empty awareness reaches perfect completeness, emptiness and what is emptied are eliminated. Since arising and ceasing are eliminated, stillness and extinction appear. Suddenly transcending the world and beyond the world. The ten directions are perfectly clear, obtaining two kinds of excellence. One is to unite upwards with the original wonderful enlightened mind of the Buddhas of the ten directions, having the same compassionate power as the Tathagatas. The second is to unite downwards with all sentient beings in the six realms of the ten directions, having the same compassionate longing as all sentient beings.' Even because of the same compassionate power, it can manifest the Nirmanakaya (transformation body of the Buddha). Because of the same compassionate longing, it can bestow fearlessness. Also, as the Maha Karuna Dharani Sutra says: 'In the past, the Thousand Light King Stillness Dwelling Tathagata spoke this vast, complete, unobstructed Great Compassion Heart Dharani to me. With a golden hand, he rubbed the top of my head and said: You should uphold this heart mantra, universally bringing great benefit and joy to all sentient beings in the evil world. At that time, I first dwelt in the first Bhumis (Bodhisattva stages). Upon hearing this mantra once, I surpassed the eighth Bhumis.' Even to the point of having a thousand hands and a thousand eyes, etc. If now the provisional teaching and essential teaching of the great scriptures widely elucidate the Tathagata's cultivation of cause and realization of effect, and the scriptures that elucidate the Buddha's cause and effect in other scriptures can be seen. But this chapter is not like that.

故云文意似不至此也。二機家下取感應扶文。以前答中冥應顯機。具詮三業。稱名常念及禮拜等。文有因也。免七種難離三毒根。文有果也。至后答中顯應冥機。是故不說三業現因。而感諸身說。皆云得度。蓋隨淺深悉能到岸。此有果文也。此因果文以感往收。有何所漏。聖雖無下文雖不示觀音修證。而具談冥顯濟物無窮。以應往收更無所失。

問。前釋名章通論十雙。慈悲福慧屬因。真應智斷在果。至別釋中解人。則圓觀初終。釋法則十普始末。至今明宗。何故乃云聖無因果。

答。通別釋名明觀世音及以普門。既是等覺無上人法。道理須明發心立行從因至果。乃取一代教中所詮修證法相。解釋人法此乃義推。合有因果也。今明宗要理須扶文豈。可卻取他經因果邪。須知今言聖無因果。乃是文無不妨釋名義求自有。是故今云文不至此。應知今宗不取因果。特用感應略有三意。一者經既不談所證之理。故讓靈智合法身為體。既冥理屬體故攝物為宗。二者經不談聖自修證相。若用因果則不扶文。三者一品始終唯詮冥顯兩應對冥顯二機。若用感應。宗要善成。三感應下指大本。四問若下雜料揀顯相。共十一番問答分五。初四番約機揀四。初善惡俱感明微義二。初問。若言等者即大本釋名中雲。機是微義。故易

【現代漢語翻譯】現代漢語譯本因此說，經文的意義似乎並非如此。二機（兩種根器）之家，取感應來扶助經文。之前的回答中，冥應顯機（暗中的感應和明顯的作用），詳細地詮釋了三業（身、口、意），稱念名號、常常憶念以及禮拜等等，經文中有因。免除七種災難，脫離三種毒根（貪、嗔、癡），經文中有果。到後面的回答中，顯應冥機（明顯的作用和暗中的感應），因此不說三業的現在的因，而是說感得諸身，都說得到度脫，大概是隨著深淺都能到達彼岸，這裡有果的經文。這因果的經文用感應來概括，有什麼遺漏呢？聖人雖然沒有（修證的因果），下面的經文雖然不顯示觀音（Avalokiteśvara，觀世音菩薩）的修證，但詳細地談論了暗中和明顯地救濟眾生無窮無盡，用感應來概括，更沒有什麼缺失。

問：前面的釋名章（解釋名稱的章節）通論十雙（十種相對的概念），慈悲福慧（慈愛、憐憫、福報、智慧）屬於因，真應智斷（真實、應化、智慧、決斷）在果。到分別解釋中，解釋人，則是圓觀（圓滿的觀照）的初始和最終。解釋法則，則是十普（普遍）的開始和結束。至今闡明宗旨，為什麼卻說聖人沒有因果？

答：通論和分別解釋名稱，闡明觀世音（Avalokiteśvara，觀世音菩薩）以及普門（普遍之門），既然是等覺（接近佛的菩薩果位）的無上人法，道理上必須闡明發心立行，從因到果，於是取一代教（佛陀一生的教法）中所詮釋的修證法相，解釋人法，這乃是義理的推演，應當有因果。現在闡明宗旨，道理上必須扶助經文，怎麼可以反而取其他經的因果呢？須知現在說聖人沒有因果，乃是經文沒有，不妨礙釋名義理上自有。因此現在說經文的意義並非如此。應當知道現在闡明宗旨不取因果，特別用感應，略有三種意思：一是經文既然不談所證的道理，所以讓靈智合法身（佛的法身）為體，既然暗中的道理屬於體，所以攝受萬物為宗旨。二是經文不談聖人自身的修證相，如果用因果，則不扶助經文。三是一品經始終只詮釋暗中和明顯兩種感應，針對暗中和明顯兩種根器，如果用感應，宗旨就能很好地成就。三感應下，指向《大本》（《無量壽經》）。四問若下，雜亂地揀擇顯現的相，共有十一番問答，分為五部分。最初四番，根據根器來揀擇四種。最初，善惡都感應，闡明微妙的意義。二是，最初問：如果說等同，即《大本》（《無量壽經》）釋名中說，根器是微妙的意義，所以容易。

【English Translation】 English version Therefore, it is said that the meaning of the text does not seem to be this way. The two kinds of beings take responsiveness to support the text. In the previous answer, the hidden response and manifest function fully explain the three karmas (body, speech, and mind), reciting the name, constantly remembering, and prostrating, etc. The text has causes. Avoiding the seven kinds of difficulties and leaving the three roots of poison (greed, hatred, and ignorance), the text has results. In the later answer, the manifest response and hidden function, therefore, do not speak of the present causes of the three karmas, but say that they are affected by the various bodies, all saying that they are liberated. It is probably that they can all reach the shore according to their depth. This has the text of results. What is missing in summarizing this text of cause and effect with responsiveness? Although the sage does not have (the cause and effect of cultivation and realization), the following text does not show the cultivation and realization of Avalokiteśvara, but it talks in detail about the infinite salvation of beings in secret and manifest ways. There is nothing more lost by summarizing with responsiveness.

Question: The previous chapter on explaining names generally discusses ten pairs (of relative concepts). Compassion, blessings, wisdom belong to the cause, while truth, response, wisdom, and judgment are in the result. In the separate explanation, explaining the person is the beginning and end of perfect contemplation. Explaining the Dharma is the beginning and end of the ten universalities. Why does it say that the sage has no cause and effect when clarifying the purpose now?

Answer: The general and separate explanations of names clarify Avalokiteśvara and the Universal Gate. Since it is the supreme Dharma of the unsurpassed person of Equal Enlightenment, the principle must clarify the aspiration to establish practice, from cause to effect. Therefore, it takes the characteristics of cultivation and realization explained in the teachings of a lifetime to explain the person and the Dharma. This is the deduction of meaning, and there should be cause and effect. Now, clarifying the purpose must support the text. How can we take the cause and effect of other scriptures instead? It should be known that the current statement that the sage has no cause and effect is that the text does not have it, which does not prevent the explanation of the name from having it in its own meaning. Therefore, it is now said that the meaning of the text is not this way. It should be known that the current purpose does not take cause and effect, but uses responsiveness, with three meanings: First, since the scripture does not talk about the principle of what is realized, it allows spiritual wisdom to combine with the Dharmakaya (Buddha's Dharmakaya) as the body. Since the hidden principle belongs to the body, it takes the acceptance of all things as its purpose. Second, the scripture does not talk about the sage's own characteristics of cultivation and realization. If cause and effect are used, the text will not be supported. Third, the entire chapter only explains the two kinds of hidden and manifest responses, targeting the two kinds of hidden and manifest beings. If responsiveness is used, the purpose can be well achieved. The third responsiveness refers to the Great Sutra (the Infinite Life Sutra). The fourth question, if below, randomly selects the manifest appearances, with a total of eleven questions and answers, divided into five parts. The first four times, select four according to the beings. Initially, both good and evil are responded to, clarifying the subtle meaning. Second, the initial question: If it is said to be equal, it is said in the explanation of the name in the Great Sutra that the beings are subtle meanings, so it is easy.

云。機者動之微。吉之先現。眾生有將生之善。此善微微將動而得為機。今以善例惡。亦有將生微動之義。可得為機否。答然者。許亦是機。聖心圓照善惡不遺。善微將生念欲與樂。惡微將生念欲拔苦。二性善冥伏明生義。二初問。不知性善有可生義。故興此問。二答。冥伏未現故須聖應。是善性故得將生。三善惡慈悲相關義二。初問。若善已成不須關聖。若關聖應微善成著。惡關聖應亦微惡成著邪二答。聖豈成就眾生之惡。但以善性法爾關慈應。則善成得樂。惡關悲應惡滅離苦。同體故關非條然也。四感應相稱釋宜義二。初問。聖智鑒機宜用何法。那將釋感云機宜邪。二答宜必相宜何局于應。底蓋之喻不在一邊。二一番約應簡二。初約二身無應問。二約二身俱應答。法身聚集無量法門。能應眾生種種觀智。應身聚集無量神變。能應眾生種種見聞。三三番相對簡三。初明感應非一異二。初問二答。不一故感應不異故相關。二明感應非虛實二。初問。二答。云云者。義應例上。既非一異亦非虛實。然雙非虛實及非一異須得其意。心佛眾生三無差別。理本無差差約事用。三千理同故不異。迷悟事異故不一。悟故佛法為應。迷故心生是感。理本一故非實。事暫異故非虛。故不二門云。幻機幻感幻應幻赴。故地住前異相仍存。

【現代漢語翻譯】云：『機』（jī，opportunity/incipient moment）是事物變動的細微之處，吉祥的先兆顯現。眾生將要產生的善念，這種善念微微萌動，可以稱之為『機』。現在用善來類比惡，也有將要產生、微微萌動的含義，可以稱之為『機』嗎？答：是的，可以認為是『機』。聖人的心境圓滿照徹，善惡都不會遺漏。善念微微將生，念頭是給予快樂；惡念微微將生，念頭是拔除痛苦。善惡兩種性質，善是潛藏而明是顯現的含義。二、初問：因為不知道性善有可以產生的含義，所以提出這個問題。二、答：因為潛藏未顯現，所以需要聖人的感應。因為是善的性質，所以能夠將要產生。三、善惡慈悲相關聯的含義：初問：如果善已經成就，就不需要關聯聖人。如果關聯聖人的感應，那麼微小的善就會固著；惡關聯聖人的感應，那麼微小的惡也會固著嗎？二、答：聖人怎麼會成就眾生的惡呢？只是因為善的性質，自然而然地關聯慈悲的感應，那麼善的成就就能得到快樂；惡關聯悲憫的感應，惡就會消滅而脫離痛苦。因為是同一本體，所以是關聯，而不是條條框框的對應。四、感應相稱，解釋適宜的含義：初問：聖人的智慧鑑別『機』，適宜用什麼方法？為什麼用『感』來解釋『機宜』呢？二、答：適宜必定是相互適宜，為什麼侷限於感應呢？好比蓋子和底座的比喻，不能只看一邊。二、一番，通過感應來簡別：初、從法身和應身沒有感應來提問。二、從法身和應身都有感應來回答。法身聚集無量的法門，能夠感應眾生種種的觀智；應身聚集無量的神通變化，能夠感應眾生種種的見聞。三、三番相對簡別：初、闡明感應不是一也不是異：初問：二答：不是一，所以感應；不是異，所以相關聯。二、闡明感應不是虛也不是實：初問：二答：『云云者』，含義可以參照上面。既然不是一也不是異，也不是虛也不是實，那麼需要理解其中的含義。心、佛、眾生，三者沒有差別，理體上本來沒有差別，差別在於事用上。三千理體相同，所以不是異；迷和悟的事用不同，所以不是一。覺悟，所以佛法是感應；迷惑，所以心生是感。理體上本來是一，所以不是實；事用上暫時不同，所以不是虛。所以不二法門說：『幻化的機，幻化的感，幻化的應，幻化的赴』。所以地住前的異相仍然存在。

【English Translation】 It is said: 'Ji' (jī, opportunity/incipient moment) is the subtle point of change in things, the first sign of auspiciousness appearing. When sentient beings are about to generate goodness, this goodness slightly stirring can be called 'Ji'. Now, using goodness as an analogy for evil, does it also have the meaning of about to arise and slightly stir, and can it be called 'Ji'? Answer: Yes, it can be considered 'Ji'. The mind of a sage is perfectly illuminating, not missing either good or evil. When a good thought is about to arise, the thought is to give happiness; when an evil thought is about to arise, the thought is to remove suffering. The two natures of good and evil, good is the meaning of being hidden while brightness is the meaning of being manifest. 2. First question: Because I do not know that the nature of goodness has the meaning of being able to arise, I raise this question. 2. Answer: Because it is hidden and not yet manifest, it needs the response of a sage. Because it is the nature of goodness, it is able to be about to arise. 3. The meaning of the interconnectedness of good, evil, compassion, and mercy: First question: If goodness has already been achieved, there is no need to connect with a sage. If connected with the response of a sage, then the tiny goodness will become fixed; if evil is connected with the response of a sage, will the tiny evil also become fixed? Answer: How could a sage bring about the evil of sentient beings? It is only because of the nature of goodness that it naturally connects with the response of compassion and mercy, then the achievement of goodness can obtain happiness; when evil is connected with the response of sorrow, evil will be extinguished and escape suffering. Because it is the same entity, it is a connection, not a rigid correspondence. 4. The correspondence of response, explaining the meaning of appropriateness: First question: The wisdom of a sage discerns 'Ji', what method is appropriate to use? Why use 'response' to explain 'Ji Yi' (appropriate opportunity)? Answer: Appropriateness must be mutually appropriate, why limit it to response? Like the analogy of a lid and a base, one cannot look at only one side. 2. One section, distinguishing through response: First, ask from the perspective that the Dharmakaya (Dharmakāya) and the Response Body (Nirmāṇakāya) have no response. Second, answer from the perspective that both the Dharmakaya and the Response Body have responses. The Dharmakaya gathers limitless Dharma gates, able to respond to the various contemplative wisdoms of sentient beings; the Response Body gathers limitless miraculous transformations, able to respond to the various sights and sounds of sentient beings. 3. Three sections of relative distinction: First, clarify that response is neither one nor different: First question: Second answer: Not one, therefore response; not different, therefore interconnected. Second, clarify that response is neither unreal nor real: First question: Second answer: 'Etc., etc.', the meaning can refer to the above. Since it is neither one nor different, nor unreal nor real, then one needs to understand the meaning within it. Mind, Buddha, and sentient beings, the three are without difference, the principle is originally without difference, the difference lies in the application of affairs. The three thousand principles are the same, therefore not different; the application of affairs of delusion and enlightenment are different, therefore not one. Enlightenment, therefore the Buddha-dharma is response; delusion, therefore the arising of mind is sensation. The principle is originally one, therefore not real; the application of affairs is temporarily different, therefore not unreal. Therefore, the non-dual Dharma gate says: 'Illusory Ji, illusory sensation, illusory response, illusory attendance'. Therefore, the different appearances before the stage of dwelling still exist.

真位分分同佛體用。至於究竟感應既亡。復何論於一異虛實。三以他下明感應難思議二。初敘他問答二。初疑凡聖隔異非感應。克論感應其體各別。雖互立能所。而凡聖定分。所感是聖必非能感。所應是凡定非能應。感應分隔何名道交。二答能所存沒故道交二。初互論能所。先立所感所應不實。何者。所感非凡故不實。所應非聖故不實。次立能應能感不實。何者。良以還將所感為能應。所感既不實。故能應不實。又將所應為能感。所應既不實故能感不實。二既不實二亦非異。二不異下各論存沒。既無實無異。何名感應道交。故以互存互沒而立不異而異。以由所感而為能應。所應為能感。故感應不異。而今聖邊沒于所感。目為能應。凡邊沒于所應目為能感。故成而異就於而異。故有感應。就其不異故得道交。斯是古師情解感應及道交義。二私難下章安破立二。初難他義不成二。初難立義不成二。初明存沒不成。雖以能所互論存沒。究其體狀只於聖邊。沒其凡感復于凡邊沒于聖應。以其聖沒能應不得。凡沒能感不得。若爾。感應永殊。那言不異。二又感下明不異不成。大意同前。二又難下以四性結過。感能應所自屬於機感所應能自屬於應故是自性次之二句雖涉感應。義不相由還屬自性。次有四句皆從彼生。故屬他性。第三

【現代漢語翻譯】現代漢語譯本真如之位，其分位與佛的體性和作用相同。至於達到究竟的感應，感與應都已泯滅，又何必討論一異、虛實呢？以下從他人的觀點來闡明感應的難以思議之處，分為兩部分。首先敘述他人的問答，分為兩部分。首先，懷疑凡夫與聖人之間存在隔閡，並非感應。克制地討論感應，認為其本體各不相同。雖然相互建立能感和所感的關係，但凡夫和聖人的分界是確定的。所感的是聖人，必定不是能感；所應的是凡夫，必定不是能應。感應被分隔開，怎麼能稱為道交呢？回答說，因為能感和所應的存在與泯滅，所以才有了道交，分為兩部分。首先，互相討論能感和所感。先確立所感和所應是不真實的。為什麼呢？因為所感不是凡夫，所以不真實；所應不是聖人，所以不真實。其次，確立能應和能感是不真實的。為什麼呢？因為將所感作為能應，所感既然不真實，所以能應也不真實。又將所應作為能感，所應既然不真實，所以能感也不真實。既然不真實，那麼二者也不是不同的。在『二不異』之下，各自討論存在與泯滅。既然沒有真實，也沒有不同，怎麼能稱為感應道交呢？所以通過互相存在和互相泯滅來確立不異而異。因為由所感而成為能應，所應成為能感，所以感應是不異的。而現在聖人的一方泯滅于所感，被認為是能應；凡夫的一方泯滅于所應，被認為是能感。所以成就了差異，就存在了差異，所以有了感應。就其不異而言，所以能夠道交。這是古師對感應和道交意義的情感理解。以下是章安大師破斥和建立的觀點，分為兩部分。首先，駁斥他人的觀點不能成立，分為兩部分。首先，駁斥確立的觀點不能成立，分為兩部分。首先，闡明存在與泯滅不能成立。雖然以能感和所感互相討論存在與泯滅，但探究其本體狀態，只是在聖人的一方，泯滅了凡夫的感應；又在凡夫的一方，泯滅了聖人的應感。因為聖人泯滅了，能應就不能成立；凡夫泯滅了，能感就不能成立。如果這樣，感應就永遠是不同的，怎麼能說不異呢？又在『又感』之下，闡明不異不能成立，大意與前面相同。又在『又難』之下，用四性來總結過失。感能應所，自然屬於機感，所應能感，自然屬於應，所以是自性。其次的兩句雖然涉及感應，但意義並不相關，仍然屬於自性。其次的四句都從彼而生，所以屬於他性。第三

【English Translation】 English version The position of True Suchness shares the same essence and function as the Buddha. As for the ultimate response, both the sense and the response have vanished. Why then discuss oneness or difference, reality or illusion? The following explains the inconceivable nature of response from the perspective of others, divided into two parts. First, it narrates the questions and answers of others, divided into two parts. First, it questions the separation between ordinary beings and sages, arguing that it is not a response. It critically discusses response, believing that its essence is different. Although mutually establishing the relationship of the one who senses and the one who is sensed, the boundary between ordinary beings and sages is fixed. What is sensed is the sage, which is definitely not the one who senses; what is responded to is the ordinary being, which is definitely not the one who responds. With the sense and response separated, how can it be called the 'intercourse of the Way'? The answer is that because of the existence and extinction of the one who senses and the one who is responded to, there is the 'intercourse of the Way', divided into two parts. First, mutually discuss the one who senses and the one who is sensed. First, establish that what is sensed and what is responded to are not real. Why? Because what is sensed is not an ordinary being, so it is not real; what is responded to is not a sage, so it is not real. Second, establish that the one who responds and the one who senses are not real. Why? Because what is sensed is taken as the one who responds, and since what is sensed is not real, the one who responds is also not real. Also, what is responded to is taken as the one who senses, and since what is responded to is not real, the one who senses is also not real. Since they are not real, then the two are not different. Under 'the two are not different', each discusses existence and extinction. Since there is no reality and no difference, how can it be called the 'intercourse of the Way'? Therefore, by means of mutual existence and mutual extinction, non-difference and difference are established. Because what is sensed becomes the one who responds, and what is responded to becomes the one who senses, the sense and response are non-different. And now, on the side of the sage, it vanishes into what is sensed and is regarded as the one who responds; on the side of the ordinary being, it vanishes into what is responded to and is regarded as the one who senses. Therefore, difference is achieved, and there is difference, so there is sense and response. In terms of its non-difference, there can be 'intercourse of the Way'. This is the emotional understanding of the ancient masters regarding the meaning of sense and response and the 'intercourse of the Way'. The following are the views of Great Master Zhang'an on refuting and establishing, divided into two parts. First, refuting that the views of others cannot be established, divided into two parts. First, refuting that the established views cannot be established, divided into two parts. First, explaining that existence and extinction cannot be established. Although mutually discussing existence and extinction with the one who senses and the one who is sensed, examining its essential state, it is only on the side of the sage that the sense and response of the ordinary being are extinguished; and on the side of the ordinary being, the response and sense of the sage are extinguished. Because the sage is extinguished, the one who responds cannot be established; if the ordinary being is extinguished, the one who senses cannot be established. If this is the case, the sense and response are forever different, how can it be said that they are not different? Also, under 'also sense', it is explained that non-difference cannot be established, the general idea is the same as before. Also, under 'also difficult', the faults are summarized using the four natures. The sense and response naturally belong to the opportunity for sense, and what is responded to naturally belongs to the response, so it is self-nature. Although the next two sentences involve sense and response, their meanings are not related and still belong to self-nature. The next four sentences all arise from that, so they belong to other-nature. Third

不獨由自不獨由他。須二合生乃屬共性。若離自他屬無因性。二問若下明今能妙契二。初離四句無感應以問。二答聖下用四悉立因緣而答。大聖圓證三千理事。同在一心故心平等。一一皆了即空假中。故心為住。聖既用此平等無住為能應法。故不住著所應機感。但隨十界樂欲便宜破惡入理四機扣之。即以世界為人對治第一義四種之法。任運而應。此之感應豈可以其自他共離而思議邪。又復眾生於自生感應。有四益者。亦可說言自感自應。若於三種有四益者。亦可說言由感生應由應生感。共能生感共能生應。離二有感離二有應。皆可得說。既無四執隨機說四。故諸經論談于感應。不出此四也。四問妄執下一番約機簡二。初疑妄執之善非機。二答妄執是惡能感。五問妄執下二番相對揀二。初示妙應隨情所為二。初問。二答。二問凡下示至聖拔邪歸正二。初問。二答。四慈悲利物用二。初標。

問。感應慈悲為同爲異。若其同者。那得分對宗用二章。若其異者。請陳其義。

答。法相開合制立多途。今文既以般若法身合之為體。乃于解脫分出宗用。雖是一德而有二能。感應則通語關宜。慈悲則別明與拔。若論感應不說慈悲。則似仁王降世而無治理之功。今明感應則收經義盡。故立為宗。次示慈悲則利物義足。故

【現代漢語翻譯】現代漢語譯本『不獨由自不獨由他』：如果只有『自』或只有『他』，就無法產生感應。必須『自』和『他』二者結合才能產生共性。如果脫離『自』和『他』，就屬於無因性。二問：下面的內容闡明了現在能夠巧妙地契合『二』。首先，離開四句（即非自、非他、非共、非離）就無法產生感應，這是第一個問題。第二個回答是，聖人運用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）建立因緣而回答。大聖圓滿證悟三千世界的理和事，都統一於一心，所以心是平等的。一一明瞭空、假、中三諦，所以心是安住的。聖人既然用這種平等無住的心作為能感應的法，所以不住著于所應的機感。只是隨著十界眾生的喜好和需求，方便地用破惡、入理四種機緣來引導他們，即以世界、為人、對治、第一義四種法來隨機應化。這種感應難道可以用『自』、『他』、『共』、『離』來思議嗎？而且，眾生對於自身產生的感應，有四種利益，也可以說成是『自感自應』。如果對於三種（自、他、共）有四種利益，也可以說成是『由感生應，由應生感』，『共能生感，共能生應』，『離二（自他）有感，離二有應』，都可以這樣說。既然沒有四種執著，就可以隨機應說四種（感應）。所以諸經論談論感應，都離不開這四種情況。四問：妄執下，接下來從機緣的角度簡擇『二』。首先，懷疑妄執的善不是真正的機緣。第二個回答是，妄執是惡，能夠產生感應。五問：妄執下，第二番相對簡擇『二』。首先，展示妙應隨著眾生的情感而產生作用。第一個問題。第二個回答。第二個問題：『凡』下，展示至聖拔除邪見，使眾生歸於正道。第一個問題。第二個回答。四慈悲利物用二：首先標明。問：感應（Ganying）和慈悲（Cibei）是相同還是不同？如果相同，為什麼又分為宗和用兩章？如果不同，請陳述它們的含義。答：法相的開合和建立有很多途徑。本文既然以般若（Bore）和法身（Fashen）合為一體，那麼就在解脫（Jietuo）的部分分出宗和用。雖然是一種德行，但有兩種功能。『感應』是通用的說法，指契合機宜。『慈悲』則是特別說明給予和拔除。如果只談感應而不說慈悲，就好像仁王降世卻沒有治理的功績。現在說明感應就涵蓋了經義的全部，所以立為宗。其次說明慈悲就足以體現利益眾生的意義，所以...

【English Translation】 English version 『Not solely from self, not solely from others』: If there is only 『self』 or only 『others,』 there can be no interaction. Only the combination of 『self』 and 『others』 can produce commonality. If separated from 『self』 and 『others,』 it belongs to causelessness. Second question: The following content clarifies the ability to subtly align with 『two.』 First, without the four negations (i.e., neither self, nor others, nor both, nor neither), there can be no interaction; this is the first question. The second answer is that the sage uses the four Siddhanas (Lokārtha-siddhanta (world), Pṛthagjanārtha-siddhanta (individual), Vyādhighātanārtha-siddhanta (remedial), Paramārtha-siddhanta (ultimate meaning)) to establish causes and conditions in his answer. The Great Sage perfectly realizes the principles and phenomena of the three thousand worlds, all unified in one mind, so the mind is equal. Clearly understanding the three truths of emptiness, provisional existence, and the middle way, the mind is thus abiding. Since the sage uses this equal and non-abiding mind as the Dharma capable of interaction, he does not cling to the responsive opportunities. He simply guides beings according to their preferences and needs in the ten realms, using the four opportunities of breaking evil and entering principle, that is, using the four kinds of Dharma—world, individual, remedy, and ultimate meaning—to respond and transform according to circumstances. Can this kind of interaction be conceived in terms of 『self,』『others,』『both,』 or 『neither』? Moreover, the interaction arising from beings themselves has four benefits, and can also be described as 『self-interaction.』 If there are four benefits for the three (self, others, both), it can also be said that 『interaction arises from response, and response arises from interaction,』『both can generate interaction, and both can generate response,』『separation from the two (self and others) has interaction, and separation from the two has response.』 Since there are no four attachments, one can speak of the four (interactions) according to circumstances. Therefore, discussions of interaction in various sutras and treatises do not deviate from these four situations. Fourth question: Under 『deluded attachment,』 the following selects 『two』 from the perspective of opportunity. First, doubting that the good of deluded attachment is not a true opportunity. The second answer is that deluded attachment is evil and can generate interaction. Fifth question: Under 『deluded attachment,』 the second relative selection of 『two.』 First, showing that the wonderful response arises according to the emotions of beings. The first question. The second answer. The second question: Under 『ordinary,』 showing that the supremely holy ones remove wrong views and lead beings back to the right path. The first question. The second answer. Four: Compassionate benefit to beings, using two. First, marking. Question: Are Ganying (感應, interaction/response) and Cibei (慈悲, compassion) the same or different? If they are the same, why are they divided into two chapters, principle and function? If they are different, please state their meanings. Answer: There are many ways to open, close, establish, and create Dharmas. Since this text combines Prajna (般若) and Dharmakaya (法身) as one body, it separates principle and function in the section on liberation (解脫). Although it is one virtue, it has two functions. 『Ganying』 is a general term, referring to fitting the occasion. 『Cibei』 specifically explains giving and removing. If only interaction is discussed without mentioning compassion, it is like a benevolent king descending to the world without the merit of governance. Now, explaining interaction encompasses the entirety of the sutra's meaning, so it is established as the principle. Secondly, explaining compassion is sufficient to embody the meaning of benefiting beings, so...

立為用。開一為二。其意略爾。二二智下釋二。初正論冥顯二。初略辯二。初對二智辯用二。初問。妙經之用斷權疑生實信。正當二智那指慈悲。二答。二智之用通亙一部。具智慈悲今品別用。二他釋下就二身明益二。初敘他局解。二今明下明今正義二。初法二。初明二身皆常間二。初明二身皆常。法以寂照為常。應以不休為常。二若言下明二身皆間。二故知下明二益無二別。二譬如下喻。二此中下指廣。大本明二十五王三昧破二十五有。顯真常我性。通有四意。一出諸有過患。二明本法功德。三結行成三昧。四慈悲破有。觀音自行已破諸有惑業過患。功德三昧皆已成就。正以慈悲令他破有。故知今用即第四意也。二問觀下兼辯本跡三。初明本跡難知二。初問。二答。二如觀下明因果異說二。初引二經猶在因。二若觀下引一經已成果。三二文下用悉檀和會二。初問。二乃是下釋。或說已成或說未成。蓋順機緣令獲利益。勿求其實。第五明教相二。初定文相二。初泛明部黨。二今所下的示所傳二。初示妙經一品。二而別下明別行之由。二此品下明教相二。初同本經醍醐相二。初明品意。通於開權顯實者。且舉跡門。亦應更云開跡顯本此乃以方便品訖分別功德品十九行偈。俱為正宗。以十九行偈后。俱為流通本跡二門也。

二圓人下明教味。圓法即本跡二門所詮之法也。圓教即本跡二門能詮之教也。二問文下核今品施開義三。初核成施權相二。初約方便乖圓問。二答就下約為實施權答二。初約實人施權答。圓聖偏說為引漸機。豈佛說小令佛是小。就能說人判屬圓教。二又付下約權能通實答。深信解者。即囑累云信如來智慧者。若不信者。即七方便人。二又問下核成開權相二。初約機同鹿苑難。說人雖圓稟人通小。且如鹿苑佛豈不圓。只就稟人判屬三藏。今豈不然。二約部開權跡答。阿含小部未開權跡。遂令教味隨機屬小。今經開顯即權是實。即跡是本。雖說小法為通圓經。豈同鹿苑邪。三問上下核成妙用相二。初約舍用相乖問。二約體用難思答。正宗廢權立實故言舍。流通為實施權故須用。顯實體后而論權用。斯是今經秘妙方便。

觀音玄義記卷第四

【現代漢語翻譯】現代漢語譯本二、圓人下明教味。圓法即本跡二門所詮之法也。（圓法：圓滿的教法，即從根本和示跡兩個方面所闡釋的佛法。）圓教即本跡二門能詮之教也。（圓教：圓滿的教義，即能夠闡釋根本和示跡的教法。）三、二問文下核今品施開義。初核成施權相二。初約方便乖圓問。二答就下約為實施權答二。初約實人施權答。圓聖偏說為引漸機。豈佛說小令佛是小。就能說人判屬圓教。二、又付下約權能通實答。深信解者。即囑累云信如來智慧者。若不信者。即七方便人。（七方便人：修習七種方便法門的人。）三、二又問下核成開權相二。初約機同鹿苑難。說人雖圓稟人通小。且如鹿苑佛豈不圓。只就稟人判屬三藏。（三藏：經、律、論三部分。）今豈不然。四、二約部開權跡答。阿含小部未開權跡。遂令教味隨機屬小。今經開顯即權是實。即跡是本。雖說小法為通圓經。豈同鹿苑邪。五、三問上下核成妙用相二。初約舍用相乖問。二約體用難思答。正宗廢權立實故言舍。流通為實施權故須用。顯實體后而論權用。斯是今經秘妙方便。觀音玄義記卷第四

【English Translation】 English version 2. Under 'Round Person,' clarify the flavor of the teaching. 'Round Dharma' refers to the Dharma explained through the two aspects of the root and the traces. ('Round Dharma': The complete teaching, which is explained from the two aspects of the root and the manifested traces.) 'Round Teaching' refers to the teaching that can explain the two aspects of the root and the traces. 3. From the second question onwards, examine the meaning of bestowing and opening in this chapter. First, examine the aspect of bestowing expedient means in two parts. First, question based on the discrepancy between expedient means and the round teaching. Second, answer by using the expedient to reveal the real. First, answer by bestowing expedient means based on the real person. The Round Sage partially speaks to guide gradual learners. How can the Buddha speaking of the small make the Buddha small? Judge based on the speaker's belonging to the Round Teaching. 4. Second, answer by using the expedient to connect to the real. Those who deeply believe and understand are those who are entrusted and believe in the wisdom of the Tathagata. Those who do not believe are the people of the Seven Expedients. ('Seven Expedient People': People who practice the seven expedient methods.) 5. Third, from the second question onwards, examine the aspect of opening the expedient in two parts. First, question based on the difficulty of the same capacity as Deer Park. Although the speaker is round, the receiver generally understands the small. For example, isn't the Buddha in Deer Park round? Judge based on the receiver's belonging to the Tripitaka. ('Tripitaka': The three divisions of Sutra, Vinaya, and Shastra.) Is it not the same now? 6. Fourth, answer by opening the traces of the expedient based on the division. The small division of the Agamas has not opened the traces of the expedient. Therefore, the flavor of the teaching belongs to the small according to the capacity. This sutra reveals that the expedient is the real, and the traces are the root. Although it speaks of the small Dharma to connect to the round sutra, how can it be the same as Deer Park? 7. Fifth, from the third question onwards, examine the aspect of wonderful function in two parts. First, question based on the discrepancy between abandoning and using. Second, answer based on the inconceivable nature of the substance and function. The main teaching abandons the expedient and establishes the real, so it is said to abandon. The circulation uses the expedient to reveal the real, so it must be used. After revealing the substance, then discuss the function of the expedient. This is the secret and wonderful expedient of this sutra. Guanyin Profound Meaning Records, Volume 4