T45n1874_華嚴經明法品內立三寶章
大正藏第 45 冊 No. 1874 華嚴經明法品內立三寶章
No. 1874
華嚴經明法品內立三寶章捲上
魏國西寺沙門法藏述
三寶章 流轉章
三寶章
三寶義略作八門。一明建立。二釋得名。三出體性。四顯融攝。五明種類。六揀所歸。七辨業用八明次第。初明立意者有七種。一為翻邪故。即翻外道尊師。謂自在天等。故立佛寶。二為翻外道邪論等。故立法寶。三為翻外道邪眾等。故立僧寶。故涅槃經云。歸依于佛者。是真優婆塞。終不更歸依其餘諸天神。歸依於法者。則離於殺害終不更歸依外道諸典籍。歸依于僧者。不求諸外道等。二為除病。謂須良醫並藥及看病人。故諸病悉愈。三寶亦爾故不增減。三為出怖。如經云。若得一跳即譬一歸。若得三跳即譬三歸。是故三寶慈悲救眾生生死苦。是故三跳得出怖也。四為生緣念故。為令眾生唸佛求一切智。故立佛寶。為令念法求證真如。故立法寶。為令念僧求入聖眾數。故立僧寶。故雜心論云。為開眾生佛法僧念故說三寶也。五約三義故立三寶。一調御師。二調御師法。三調御師弟子。故寶性論云。問曰。依何等義故立三寶。答曰。偈言依調御師所證弟子故也。六約三乘人故立三寶。為大乘人取佛菩提
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1874 《華嚴經明法品內立三寶章》
No. 1874
《華嚴經明法品內立三寶章》捲上
魏國西寺沙門法藏 述
三寶章 流轉章
三寶章
三寶的意義大致可以分為八個方面：一、闡明建立三寶的意圖；二、解釋三寶名稱的由來；三、揭示三寶的體性和本質；四、彰顯三寶的圓融和統攝；五、說明三寶的種類；六、辨別所應歸依的對象；七、闡述三寶的功用；八、說明三寶的次第。首先，闡明建立三寶的意圖，有七種原因：一是爲了破除邪見，即破除外道所尊崇的師長，如自在天等，所以建立佛寶。二是爲了破除外道的邪論等，所以建立法寶。三是爲了破除外道的邪眾等，所以建立僧寶。所以《涅槃經》說：『歸依佛的人，才是真正的優婆塞（Upasaka，男居士），終不再歸依其他的諸天神。歸依法的人，就能遠離殺害，終不再歸依外道的各種典籍。歸依僧的人，不尋求各種外道等。』二是爲了解除病苦，就像需要良醫、良藥以及看護病人一樣，這樣各種疾病都能痊癒。三寶也是如此，不多也不少。三是爲了脫離怖畏，如經中所說：『如果能跳一下，就譬如一次歸依；如果能跳三下，就譬如三次歸依。』所以三寶以慈悲心救度眾生脫離生死苦海，所以三跳就能脫離怖畏。四是爲了生起緣念，爲了讓眾生憶念佛，求得一切智慧（sarvajna），所以建立佛寶。爲了讓眾生憶念法，求證真如，所以建立法寶。爲了讓眾生憶念僧，求得加入聖眾之列，所以建立僧寶。所以《雜心論》說：『爲了開啟眾生對佛、法、僧的憶念，所以宣說三寶。』五是根據三種意義建立三寶：一、調御師；二、調御師的教法；三、調御師的弟子。所以《寶性論》說：『問：根據什麼意義建立三寶？答：偈頌說，是根據調御師、所證悟的教法和弟子而建立的。』六是根據三乘（Triyana）人建立三寶，爲了讓大乘（Mahayana）人證得佛菩提（Bodhi）。
【English Translation】 English version Taisho Tripitaka Volume 45, No. 1874, Chapter on Establishing the Three Jewels within the Chapter on Illuminating the Dharma in the Avatamsaka Sutra
No. 1874
Chapter on Establishing the Three Jewels within the Chapter on Illuminating the Dharma in the Avatamsaka Sutra, Volume 1
Composed by Shramana Fazang of Xisi Temple, Wei Kingdom
Chapter on the Three Jewels, Chapter on Transmigration
Chapter on the Three Jewels
The meaning of the Three Jewels can be roughly divided into eight aspects: 1. Clarifying the intention of establishing the Three Jewels; 2. Explaining the origin of the names of the Three Jewels; 3. Revealing the substance and essence of the Three Jewels; 4. Manifesting the perfect fusion and integration of the Three Jewels; 5. Explaining the types of the Three Jewels; 6. Distinguishing the objects to be relied upon; 7. Elaborating on the functions of the Three Jewels; 8. Explaining the order of the Three Jewels. First, clarifying the intention of establishing the Three Jewels, there are seven reasons: 1. To refute wrong views, that is, to refute the teachers revered by external paths, such as Ishvara (自在天) etc., therefore the Buddha Jewel is established. 2. To refute the heretical theories of external paths, etc., therefore the Dharma Jewel is established. 3. To refute the heretical assemblies of external paths, etc., therefore the Sangha Jewel is established. Therefore, the Nirvana Sutra says: 'Those who take refuge in the Buddha are true Upasakas (優婆塞, male lay devotees), and will never again take refuge in other gods. Those who take refuge in the Dharma can be free from killing and will never again take refuge in the various scriptures of external paths. Those who take refuge in the Sangha do not seek various external paths, etc.' 2. To remove sickness, just like needing a good doctor, good medicine, and someone to take care of the patient, so that all kinds of diseases can be cured. The Three Jewels are also like this, neither more nor less. 3. To escape from fear, as the sutra says: 'If you can jump once, it is like one refuge; if you can jump three times, it is like three refuges.' Therefore, the Three Jewels use compassion to save sentient beings from the suffering of birth and death, so three jumps can escape from fear. 4. To generate mindfulness, to make sentient beings remember the Buddha and seek all wisdom (sarvajna), therefore the Buddha Jewel is established. To make sentient beings remember the Dharma and seek to realize Suchness (tathata), therefore the Dharma Jewel is established. To make sentient beings remember the Sangha and seek to join the ranks of the holy assembly, therefore the Sangha Jewel is established. Therefore, the Zaxinlun (雜心論) says: 'To open up sentient beings' mindfulness of the Buddha, Dharma, and Sangha, therefore the Three Jewels are taught.' 5. The Three Jewels are established according to three meanings: 1. The tamer; 2. The tamer's teachings; 3. The tamer's disciples. Therefore, the Ratnagotravibhāga (寶性論) says: 'Question: According to what meaning are the Three Jewels established? Answer: The verse says that they are established according to the tamer, the realized Dharma, and the disciples.' 6. The Three Jewels are established according to the people of the Three Vehicles (Triyana), to enable Mahayana (大乘) practitioners to attain Buddhahood (Bodhi).
諸菩薩。故立佛寶。以此人求作佛故。為緣覺人自然知法故立法寶。以此人但求證深因緣法。不求佛僧故為聲聞人立僧寶。以此人但求依僧求解脫故。不求余也。七約三根故立三寶。為信供養諸佛如來福田人。故立佛寶。為信供養第一妙法福田人。故立法寶。為信供養第一聖眾福田人。故立僧寶。此上三門並如寶性論說。故彼偈云。為三乘信三供養等。是故說三寶。
第二釋名者。于中有二。先釋總名。三是數寶是喻義從數義立名。即帶數釋也。又寶是可貴義。依寶性論寶有六義。一希有義。如世珍寶以難得故。無善根眾生經百千劫不能得故。二無垢義。如世珍寶清凈無垢。三寶亦爾。以離一切有漏法故。三勢力義。如世珠寶置濁水中。令水澄凈。三寶亦爾。以具六通等功德故。令眾生澄惑業苦三濁。成凈信智等故。四莊嚴義。如世珍寶能雨寶莊嚴眾生。三寶亦爾。莊嚴行者出世行故。五最上義。如世珍寶。于諸物中最為微妙。三寶亦爾過世間故。六不變義。如世珍寶以體真故。不可改易。三寶亦爾。以得無流法故。世間八法所不能動故也。彼論偈云。真寶世希有。明凈及勢力。能莊嚴世間。最上不變等也。后別名者。佛陀此云。覺者。覺有二種。一是覺悟義。謂理智照真故。二是覺察義。謂量智鑒俗故。又覺
【現代漢語翻譯】 現代漢語譯本 諸位菩薩，因此設立佛寶（Buddha Jewel）。因為有人尋求成佛的緣故。為緣覺（Pratyekabuddha）之人自然了知佛法，所以設立法寶（Dharma Jewel）。因為這些人只尋求證悟甚深的因緣法，不尋求佛和僧的緣故。為聲聞（Śrāvaka）之人設立僧寶（Saṃgha Jewel）。因為這些人只尋求依靠僧團以求解脫，不尋求其他的緣故。七、根據三種根器設立三寶。為信奉供養諸佛如來（Tathāgata）的福田之人，所以設立佛寶。為信奉供養第一妙法福田之人，所以設立法寶。為信奉供養第一聖眾福田之人，所以設立僧寶。以上三種說法都如《寶性論》（Ratnagotravibhāga）所說。所以該論的偈頌說：『爲了三乘（Triyāna）的信心，爲了三種供養等等，所以說有三寶。』
第二是解釋名稱。其中有兩點。首先解釋總名，『三』是數字，『寶』是比喻，從數字的意義上立名，這是帶數字的解釋。另外，『寶』是可貴的意思。依據《寶性論》，寶有六種意義：一、稀有義，如同世間的珍寶因為難以得到。沒有善根的眾生經歷百千劫也不能得到。二、無垢義，如同世間的珍寶清凈沒有污垢，三寶也是這樣，因為遠離一切有漏法（āsrava）。三、勢力義，如同世間的珠寶放置在渾濁的水中，能使水澄清。三寶也是這樣，因為具有六神通（ṣaṭ abhijñā）等功德，能使眾生澄清迷惑、業和苦的三種濁染，成就清凈的信心和智慧等。四、莊嚴義，如同世間的珍寶能降下寶物來莊嚴眾生，三寶也是這樣，莊嚴修行者出世間的行為。五、最上義，如同世間的珍寶，在各種事物中最為微妙，三寶也是這樣，超過世間。六、不變義，如同世間的珍寶因為本體真實，不可改變。三寶也是這樣，因為得到無漏法（anāsrava-dharma），世間的八法（八風）所不能動搖。該論的偈頌說：『真寶世間稀有，明凈以及有勢力，能莊嚴世間，最上且不變等等。』
之後是解釋別名。佛陀（Buddha），這裡翻譯為『覺者』。覺有兩種：一是覺悟義，指理智照見真諦的緣故；二是覺察義，指衡量世俗的智慧鑑別世俗的緣故。又覺
【English Translation】 English version O Bodhisattvas, therefore the Buddha Jewel (Buddha Jewel) is established. It is because people seek to become Buddhas. For Pratyekabuddhas (Pratyekabuddha), who naturally know the Dharma, the Dharma Jewel (Dharma Jewel) is established. It is because these people only seek to realize profound causal conditions and do not seek the Buddha and the Sangha. For Śrāvakas (Śrāvaka), the Sangha Jewel (Saṃgha Jewel) is established. It is because these people only seek to rely on the Sangha to seek liberation and do not seek anything else. Seven, the Three Jewels are established according to the three roots. For those who believe in and make offerings to all Buddhas, the Tathāgatas (Tathāgata), the field of merit, the Buddha Jewel is established. For those who believe in and make offerings to the foremost wonderful Dharma, the field of merit, the Dharma Jewel is established. For those who believe in and make offerings to the foremost holy Sangha, the field of merit, the Sangha Jewel is established. The above three explanations are all as stated in the Ratnagotravibhāga (Ratnagotravibhāga). Therefore, the verse in that treatise says: 'For the faith of the Three Vehicles (Triyāna), for the three kinds of offerings, etc., therefore the Three Jewels are spoken of.'
Second is to explain the names. There are two points in this. First, explain the general name. 'Three' is a number, and 'Jewel' is a metaphor. The name is established from the meaning of the number, which is an explanation with a number. In addition, 'Jewel' means precious. According to the Ratnagotravibhāga, a jewel has six meanings: First, the meaning of rarity, like worldly treasures because they are difficult to obtain. Beings without good roots cannot obtain it even after hundreds of thousands of kalpas. Second, the meaning of purity, like worldly treasures that are pure and without defilement. The Three Jewels are also like this because they are free from all defiled dharmas (āsrava). Third, the meaning of power, like worldly jewels placed in turbid water that can make the water clear. The Three Jewels are also like this because they possess the merits of the six superknowledges (ṣaṭ abhijñā), etc., which can purify beings' confusion, karma, and the three turbidities of suffering, and achieve pure faith and wisdom, etc. Fourth, the meaning of adornment, like worldly treasures that can rain down treasures to adorn beings. The Three Jewels are also like this, adorning practitioners' transcendental conduct. Fifth, the meaning of supreme, like worldly treasures, which are the most subtle among all things. The Three Jewels are also like this, surpassing the world. Sixth, the meaning of immutability, like worldly treasures because their essence is real and cannot be changed. The Three Jewels are also like this because they have attained undefiled dharma (anāsrava-dharma), which cannot be moved by the eight worldly winds. The verse in that treatise says: 'True jewels are rare in the world, bright, pure, and powerful, able to adorn the world, supreme and immutable, etc.'
After that is to explain the specific names. Buddha (Buddha), here translated as 'Awakened One'. There are two kinds of awakening: one is the meaning of enlightenment, referring to the wisdom of principle illuminating the truth; the other is the meaning of discernment, referring to the wisdom of measuring the mundane to distinguish the mundane. Also, awakening
察煩惱賊故。從無明睡覺故。自覺覺他覺行窮滿故也者是假人。即有覺之者名為覺者。有財釋也。達摩此云法。法有三義。一自體名法。如說諸法離他性。各自住己性。即離分別也。二對意名法。如法處法界等。三軌則名法。法有軌範開生物解故也。此中正取后一。兼明前二也。僧伽此雲和合衆。此有二義。一理和。謂見諦理時。心雖各異所證理同故。二事和。謂四人已上人雖各別同秉成一羯磨事。故名事和。是則佛是覺照義。僧是和合義。法是軌範義。皆從義用立名也。又智論云。僧伽秦言眾多。比丘共一處和合。是名僧伽。
第三齣體者。三寶有三。一同相。二別相。三住持。初中有三義。一約事就義門。即佛體上覺照義邊名為佛寶。則彼佛德。軌則義邊名為法寶。違諍過盡名為僧寶。三義雖別然佛德不殊。故云同相。此即以佛無漏功德為體。此義通諸乘但淺深異耳。唯除人天。以彼不了故。二約會事從理門。即三寶相雖別。然同以真空妙理為性。故云同也。涅槃經云。若能觀三寶常住同真諦。我性佛性無別。此即以真空為體。此義通諸教唯除凡小也。三約理義融顯門。心性真如中離念本覺名佛寶。即此中有恒沙性功德可軌用。故名法寶。即此恒沙德冥和不二名僧寶。故經云。于佛性中即有法僧也。又凈名
【現代漢語翻譯】 現代漢語譯本 爲了覺察煩惱賊的緣故。因為從無明中醒覺的緣故。自覺、覺他、覺行圓滿的緣故，這被稱為假人。能夠覺察到這些的，就稱為覺者。『有財』是解釋。『達摩』在這裡翻譯為『法』。法有三種含義：一是自體名為法，如說諸法離開他性，各自安住于自己的本性，也就是遠離分別。二是對意名為法，如法處、法界等。三是軌則名為法，法具有軌範，開啟生物的理解的緣故。這裡主要取后一種含義，兼明前兩種含義。『僧伽』在這裡翻譯為『和合眾』。這有兩種含義：一是理和，指證悟真諦時，心雖然各自不同，但所證悟的道理相同。二是事和，指四人以上，人雖然各自不同，但共同秉持完成同一羯磨事。因此稱為事和。這樣看來，佛是覺照的含義，僧是和合的含義，法是軌範的含義，都是從義用上立名的。又《智論》說，僧伽秦言是眾多，比丘共同在一個地方和合，這叫做僧伽。 第三是說明本體。三寶有三種：一是同相，二是別相，三是住持。初同相中有三種含義：一是約事就義門，即佛的本體上，從覺照的意義方面稱為佛寶，那麼佛的功德，從軌則的意義方面稱為法寶，遠離諍論過失稱為僧寶。三種意義雖然不同，但佛的功德沒有差別，所以稱為同相。這指的是以佛的無漏功德為本體。這個意義貫通各乘，只是有深淺的差異。只有人天除外，因為他們不瞭解這個道理。二是約會事從理門，即三寶的相雖然不同，但都以真空妙理為本性，所以稱為同。涅槃經說，如果能夠觀察三寶常住于同一真諦，我的本性與佛的本性沒有差別。這指的是以真空為本體。這個意義貫通各教，只有凡夫和小乘除外。三是約理義融顯門，心性真如中，遠離妄念的本覺稱為佛寶。這裡面有恒河沙數般的本性功德可以作為軌範使用，所以稱為法寶。這些恒河沙數般的功德冥合而不二，稱為僧寶。所以經中說，在佛性中就有法僧。又《凈名經》說
【English Translation】 English version It is for observing the thief of afflictions. It is because of awakening from ignorance. It is because of self-awareness, awareness of others, and the perfection of awareness and practice. This is called a provisional person. Those who can perceive this are called the awakened ones. 'Having wealth' is an explanation. 'Dharma' here is translated as 'law'. Law has three meanings: first, the self-nature is called law, as it is said that all laws are separate from other natures and each abides in its own nature, which is to be free from discrimination. Second, the opposite meaning is called law, such as the realm of law, the realm of Dharma, etc. Third, the rule is called law, because the law has a norm and opens up the understanding of living beings. Here, the latter meaning is mainly taken, while also clarifying the first two meanings. 'Sangha' here is translated as 'harmonious assembly'. This has two meanings: first, harmony in principle, which refers to when realizing the truth, although minds are different, the principles realized are the same. Second, harmony in affairs, which refers to four or more people, although people are different, they jointly uphold and complete the same karma. Therefore, it is called harmony in affairs. In this way, Buddha (Buddha) is the meaning of awakening and illumination, Sangha (Sangha) is the meaning of harmony, and Dharma (Dharma) is the meaning of norm. All are named from the meaning and function. Also, the Mahaprajnaparamita-sastra says that Sangha in the Qin language means many, and monks gather in one place in harmony, which is called Sangha. Thirdly, it is to explain the substance. The Three Jewels have three aspects: first, the common aspect; second, the distinct aspect; and third, the sustaining aspect. The first common aspect has three meanings: first, according to the matter and the meaning, that is, on the substance of the Buddha, from the aspect of the meaning of awakening and illumination, it is called the Buddha Jewel; then the merits of the Buddha, from the aspect of the meaning of the norm, it is called the Dharma Jewel; and being free from disputes and faults is called the Sangha Jewel. Although the three meanings are different, the merits of the Buddha are not different, so it is called the common aspect. This refers to taking the Buddha's un-outflow merits as the substance. This meaning penetrates all vehicles, but there are differences in depth. Only humans and gods are excluded, because they do not understand this principle. Second, according to the meeting of affairs and the principle, that is, although the aspects of the Three Jewels are different, they all take the wonderful principle of emptiness as their nature, so it is called common. The Nirvana Sutra says, 'If one can observe that the Three Jewels always abide in the same true truth, there is no difference between my nature and the Buddha's nature.' This refers to taking emptiness as the substance. This meaning penetrates all teachings, except for ordinary people and the small vehicle. Third, according to the merging and manifestation of principle and meaning, in the true nature of mind, the original awakening that is free from delusion is called the Buddha Jewel. In this, there are countless merits of nature like the sands of the Ganges that can be used as norms, so it is called the Dharma Jewel. These countless merits like the sands of the Ganges are united and non-dual, and are called the Sangha Jewel. Therefore, the sutra says, 'In the Buddha-nature, there are Dharma and Sangha.' Also, the Vimalakirti Sutra says
經云。佛即是法法即是眾。是三寶無為相與虛空等為同相。是故若就覺義而論。並稱為佛。軌則而言無非是法。冥符和合莫不皆僧義。說有三不可為一。然無別體豈為異也。故云同相。此義通諸教。唯除小乘及始教。同體門竟。第二別相中。先明佛寶。若約世間人天所得。以有漏五蘊為體。以同世間示黑象腳身。及樹神身等。若小乘中毗曇等宗有二佛。一生身。謂父母生相好之形。是報無記非可重。故不入佛寶。二法身。以五分功德為法身。此中唯取無漏功德。謂道后盡智無生智等。五蘊實法為佛寶體。以有漏功德非可重。故不入佛寶。或有漏及報相從名佛于理無傷。又此宗中。于彼實法上假施人名。無別假人如貧名富等。若成實等宗五蘊功德等。屬法寶攝。別說假人為佛寶體。以有假名行人為師匠益要在假中故也。若三乘中三身佛。或以五聚法中一分為體。謂無為中真如擇滅等為法身。色處為化身。以心無化義故。以無漏清凈八識心王。二十一心所。及不相應行中小分。並色法界所成假者等相。從總為受用體。此如瑜伽等說。此約始教之初說。亦是迴心聲聞教也。或以真如為法身。大定智悉為應身。色形為化身。如梁攝論說。或約五法攝大覺地。謂以清凈法界為法身。鏡智及平等智為受用身。作事智為化身。妙觀智
【現代漢語翻譯】 現代漢語譯本：經中說，佛即是法，法即是僧。這三寶的無為之相與虛空相同。因此，如果從覺悟的意義上來說，都可以稱為佛。從軌則上來說，無一不是法。暗中契合和合的，沒有不是僧的意義。說有三，卻不可視為一，然而沒有不同的本體，怎麼能說是不同的呢？所以說它們是同相。這個意義貫通各個教派，唯獨小乘和始教除外。同體門的解釋完畢。 第二，在別相中，首先說明佛寶。如果從世間人天所得到的來說，以有漏的五蘊為本體，如同世間示現黑象腳身和樹神身等。如果小乘中的毗曇等宗派，認為有二佛：一生身（父母所生的具有相好的形體），這是報得的無記，不值得重視，所以不歸入佛寶；二法身（以五分功德為法身），這裡只取無漏的功德，如道之後的盡智、無生智等。以五蘊實法為佛寶的本體，因為有漏的功德不值得重視，所以不歸入佛寶。或者有漏和報相，從名義上稱為佛，在道理上沒有妨礙。而且這個宗派中，在那些實法上假立人名，沒有另外的假人，如同貧窮而名為富等。如果成實等宗派，認為五蘊功德等屬於法寶所攝，另外說假人為佛寶的本體，因為有假名行人為師匠，利益主要在於假名之中。如果三乘中的三身佛，或者以五聚法中的一部分為本體，即以無為中的真如、擇滅等為法身，色處為化身（因為心沒有化現的意義），以無漏清凈的八識心王、二十一心所，以及不相應行中的小部分，並色法界所成的假相等等，從總體上作為受用身。這如同《瑜伽師地論》等所說。這是從始教的最初所說，也是迴心向大乘的聲聞教。 或者以真如為法身，大定智全部為應身，色形為化身，如《梁攝論》所說。或者以五法來概括大覺地，即以清凈法界為法身，鏡智和平等性智為受用身，成所作智為化身，妙觀察智
【English Translation】 English version: The sutra says, 'Buddha is Dharma, and Dharma is Sangha.' These three treasures have the unconditioned nature that is the same as space. Therefore, if we speak from the perspective of enlightenment, all can be called Buddha. From the perspective of rules and principles, nothing is not Dharma. Those who secretly conform and harmonize are all meanings of Sangha. It is said that there are three, but they cannot be regarded as one. However, since there is no different substance, how can they be said to be different? Therefore, it is said that they have the same nature. This meaning pervades all schools, except for the Hinayana and the initial teachings. The explanation of the gate of the same substance is complete. Secondly, in the different aspects, first explain the Buddha Jewel. If we speak from what worldly humans and devas obtain, it takes the conditioned five aggregates (skandhas) as its substance, like the worldly manifestations of the black elephant's foot body and the tree spirit body, etc. If the Sarvastivada (Vaibhashika) and other schools in Hinayana believe that there are two Buddhas: the manifested body (rupa-kaya) (the form with good marks and characteristics born of parents), which is the result of retribution and is neutral (avyakrita), not worthy of importance, so it is not included in the Buddha Jewel; and the Dharma body (dharma-kaya) (taking the five aggregates of merit as the Dharma body), here only taking the unconditioned merits, such as the Exhaustion of Knowledge (ksaya-jnana) and Non-arising Knowledge (anutpada-jnana) after the path. Taking the five aggregates of real dharmas as the substance of the Buddha Jewel, because the conditioned merits are not worthy of importance, so they are not included in the Buddha Jewel. Or the conditioned and retribution aspects are nominally called Buddha, which is not a problem in principle. Moreover, in this school, human names are falsely established on those real dharmas, without separate false persons, like being poor but being called rich, etc. If the Tattvasiddhi and other schools believe that the five aggregates of merit, etc., are included in the Dharma Jewel, and separately say that the false person is the substance of the Buddha Jewel, because the practitioner with a false name is the teacher, and the benefit mainly lies in the false name. If the three bodies of the Buddha in the Three Vehicles, or take a part of the five aggregates of dharmas as the substance, that is, taking the unconditioned Suchness (tathata), Cessation through Discrimination (nirodha-satya), etc., as the Dharma body, and the realm of form (rupa-dhatu) as the transformation body (nirmana-kaya) (because the mind has no meaning of transformation), taking the unconditioned pure eight consciousnesses (vijnana), twenty-one mental factors (caitasika), and a small part of the non-associated formations (viprayukta-samskara), and the false appearances formed by the realm of form, etc., as the enjoyment body (sambhogakaya) in general. This is as stated in the Yogacarabhumi-sastra, etc. This is what is said from the beginning of the initial teachings, and it is also the Sravaka teachings that turn their minds to the Mahayana. Or taking Suchness as the Dharma body, all of the Great Samadhi Wisdom as the response body (sambhogakaya), and the form as the transformation body, as stated in the Liang She Lun. Or using the five dharmas to summarize the Great Enlightenment Ground, that is, taking the pure Dharma Realm as the Dharma body, the Mirror Wisdom (adarsha-jnana) and the Equality Wisdom (samata-jnana) as the enjoyment body, the Accomplishing Wisdom (krityanushthana-jnana) as the transformation body, and the Wonderful Observing Wisdom
通二身。此如佛地論說。此等約始教之終說。義當爲直進人說。或唯以大智為三身體。如攝論以無垢無掛礙智為法身。以後得智為受用身。后得智之差別為變化身。或唯以真如為三身體。如起信論中。真如三大內。以體相二大為法身。用大為二身。此等約終教說。此中化身亦有化心。如大迦葉觀如來心知向阿難如是等。又涅槃經云。如來所化無量形類。各令有心故知有心。但前教生故順小說。或唯一實性離言絕慮為佛寶。亦不分三二等。此約頓教說。若依一乘。二種十佛既通三世間。即知用一切理事人法等。總為佛寶體。仍皆就覺義說。若約所依以海印三昧為體。亦即攝前諸教所明。並在其中。以具同別二門故。余可準知。
法寶體者。小乘中理故行果。一以四諦十六行等為理法體。二小乘三藏教等。音聲名句文。聲處法處二法。為教法體。三以菩薩無漏五蘊。即見道八忍八智斷非想結。九無間八解脫合三十三心。在家四果及辟支無漏五蘊等。雖有理和無事和。並是向道法寶攝。此依毗曇宗。若依成實等。三乘無漏在家出家。總屬助道法寶。但以假人為佛僧故。彼論云。信佛有一切智名信佛。信此真智名信法故得知也。四以佛及二乘所得涅槃。為果法寶。以相好身及等智等。有助成無漏智故。相從亦入佛僧攝。
【現代漢語翻譯】 現代漢語譯本 通二身（兩種化身）。這就像《佛地論》所說。這些是根據始教的終極意義來說的，其意義在於為直進之人解說。或者僅僅以大智慧作為三身（法身、報身、化身）。如《攝大乘論》以無垢無掛礙的智慧為法身，以後得智為受用身（報身），后得智的差別為變化身（化身）。或者僅僅以真如作為三身。如《起信論》中，真如的三大之中，以體相二大為法身，用大為二身（報身和化身）。這些是根據終教來說的。這裡面化身也有化心，如大迦葉觀察如來心，知道（如來）心向阿難等等。又《涅槃經》說，如來所化現的無量形體種類，都令其有心，所以知道（化身）有心。但前教（的眾生）根性淺薄，所以順應（他們）說沒有（化心）。或者唯一實性，離言語思慮，作為佛寶，也不分三身二身等。這是根據頓教來說的。如果依照一乘（的觀點），二種十佛（十方佛和十地佛）既然貫通三世間，就知道用一切理事人法等，總括作為佛寶的本體，仍然都是就覺悟的意義來說的。如果就所依（的本體）來說，以海印三昧為體，也就攝入了前面各種教義所闡明的（內容），都在其中，因為它具有同門和別門兩種（特性）。其餘的可以類推得知。
法寶的本體，小乘中（包括）理、行、果。一、以四諦（苦、集、滅、道）十六行相等作為理法體。二、小乘三藏教等，音聲名句文，聲處法處二法，作為教法體。三、以菩薩無漏五蘊，即見道八忍八智斷非想結，九無間八解脫合三十三心，在家四果及辟支佛無漏五蘊等。雖有理和與事和，都是向道法寶所攝。這是依據毗曇宗的觀點。如果依據成實宗等，三乘（聲聞乘、緣覺乘、菩薩乘）無漏，在家出家，總屬於助道法寶。但因為假人（概念）作為佛僧，所以彼論說，『信佛就是相信有一切智，相信這種真智就是相信法』，因此可以得知（法寶的含義）。四、以佛及二乘所得的涅槃，作為果法寶。以（佛的）相好之身以及等智等，有輔助成就無漏智的作用，所以相隨也歸入佛僧（的範疇）。
【English Translation】 English version Regarding the two bodies (two types of Nirmāṇakāya), as stated in the Buddhabhūmi-śāstra (Treatise on the Stages of Buddhahood). These are explained according to the ultimate meaning of the initial teachings, intended for those who progress directly. Alternatively, only great wisdom is considered as the three bodies (Trikaya: Dharmakāya, Sambhogakāya, Nirmāṇakāya). As the Mahāyānasaṃgraha (Compendium of Mahāyāna) states, immaculate and unhindered wisdom is the Dharmakāya, subsequent acquired wisdom (post-meditation wisdom) is the Sambhogakāya, and the differentiations of subsequent acquired wisdom are the Nirmāṇakāya. Or, only Suchness (Tathatā) is considered as the three bodies. As in the Awakening of Faith in the Mahāyāna, among the three aspects of Suchness, the aspects of Essence and Attributes are the Dharmakāya, and the aspect of Function is the two bodies (Sambhogakāya and Nirmāṇakāya). These are explained according to the final teachings. Here, the Nirmāṇakāya also has a Nirmāṇacitta (created mind), as Mahākāśyapa observed the mind of the Tathāgata and knew that (the Tathāgata's) mind was directed towards Ānanda, and so on. Furthermore, the Nirvana Sutra states that the Tathāgata transforms into countless forms and categories, each with a mind, thus knowing that (the Nirmāṇakāya) has a mind. However, because the beings of the initial teachings have shallow roots, it is said (for their sake) that there is no (Nirmāṇacitta). Or, the one reality, beyond words and thoughts, is the Buddha Jewel, without distinguishing three bodies or two bodies, etc. This is explained according to the sudden teachings. If based on the One Vehicle (Ekayāna), since the two types of ten Buddhas (Buddhas of the ten directions and Buddhas of the ten bhūmis) pervade the three realms, it is known that all principles, phenomena, beings, and dharmas are collectively the essence of the Buddha Jewel, still all explained in terms of enlightenment. If based on the underlying (essence), the Samādhi of the Ocean Seal (Samudramudrā-samādhi) is the essence, which also encompasses what is explained in the previous teachings, all within it, because it possesses both the aspects of sameness and difference. The rest can be understood by analogy.
The essence of the Dharma Jewel, in the Small Vehicle (Hīnayāna), includes principle, practice, and result. First, the Four Noble Truths (duḥkha, samudaya, nirodha, marga) and the sixteen aspects, etc., are the essence of the principle Dharma. Second, the Small Vehicle's Tripiṭaka (three baskets of teachings), including sounds, names, phrases, and words, the two dharmas of sound-sphere and dharma-sphere, are the essence of the teaching Dharma. Third, the undefiled five aggregates of Bodhisattvas, namely the eight acceptances and eight wisdoms of the Path of Seeing that sever the bonds of neither perception nor non-perception, the nine uninterrupted (samādhis) and eight liberations, totaling thirty-three minds, the undefiled five aggregates of the four fruits of householders and Pratyekabuddhas, etc. Although there are harmony in principle and harmony in practice, all are included in the Dharma Jewel of the path. This is according to the view of the Sarvāstivāda school. If according to the Satyasiddhi school, the undefiled of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), both householders and renunciates, all belong to the Dharma Jewel that aids the path. However, because the concept of a 'provisional person' (假人) is used for the Buddha and Sangha, that treatise says, 'Believing in the Buddha means believing in the one who has all-knowing wisdom, and believing in this true wisdom means believing in the Dharma,' thus it can be understood (the meaning of the Dharma Jewel). Fourth, the Nirvāṇa attained by the Buddha and the two vehicles is the result Dharma Jewel. Because the physical marks and characteristics (of the Buddha) and the equal wisdom, etc., have the function of assisting in the attainment of undefiled wisdom, they are also included in the Buddha and Sangha (categories).
涅槃非助彼故是法寶故也。問涅槃是滅諦。助道是道諦。教法屬苦集是則一理法寶已具攝盡。何假后三邪。答依毗曇宗有二門。一壞緣者。不分三寶境界差別。若於此門中理實收盡。二不壞緣者。建立三寶等差別。是故就此事中最勝義故。立后三法理亦無違。此義云何。如道有二種。一事道。謂戒定等。二理道。謂道如跡乘。此四冥通是前道諦。戒等約事屬前助道。以理事異故。通別異故分二也。滅亦二種。一事滅。以離惑業品數上下令滅。有優劣故是事滅。屬彼果法。二理滅。謂盡止妙出。此四冥通是前滅諦。亦理事異故分二也。苦無我等是所詮理。教是能詮就勝分二也。問佛僧俱是人。何不但立人法二寶。答因果異故分二也。問若爾法中亦有因果。何不立四寶。答人用強勝能秉持法。是故分二。法不自弘用劣。故合為一寶也。若三乘中。或內以四諦十六行。及三無性等理。為理法寶。二以三藏十二分教假實二法識所變等。為教法體。三以諸道品六度等為行法體。四以涅槃菩提等為果法體。仍此四法皆即空無分別如般若經說。當知。此約始教說也。或以真如體相為理法。從真所流為教法。從真內薰及依凈教。所起諸行為行法。此行契真證理究竟為果法。是故四義迴轉唯一真如也。此如起信等說。問此中果法與佛行法
【現代漢語翻譯】 現代漢語譯本 涅槃並非僅僅是幫助他人的，它本身就是法寶。問：涅槃是滅諦（Nirvana is cessation of suffering, the Truth of Cessation）。助道是道諦（the Truth of the Path）。教法屬於苦諦（the Truth of Suffering）和集諦（the Truth of the Origin of Suffering），那麼，一個理法寶（Dharma Jewel）就已經完全包含了這些，為什麼還要假設後面的三個？答：依據毗曇宗（Abhidharma school），有兩種觀點。一是『壞緣者』，他們不區分三寶（Three Jewels）的境界差別。如果按照這種觀點，確實已經完全包含了。二是『不壞緣者』，他們建立三寶等的差別。因此，就這件事中最殊勝的意義而言，設立後面的三種法寶在道理上也沒有衝突。這個道理是什麼呢？比如，道有兩種：一是事道（the path of practice），指戒（sila, morality）、定（samadhi, concentration）等；二是理道（the path of principle），指道如跡乘（the path as a trace or vehicle）。這四者冥然相通，是前面的道諦。戒等從實踐層面來說，屬於前面的助道。因為理和事不同，通和別不同，所以分為兩種。滅也有兩種：一是事滅（cessation of practice），通過斷除迷惑和業，按照品數上下令其滅除，有優劣之分，是事滅，屬於彼果法（the result of that practice）。二是理滅（cessation of principle），指盡、止、妙、出（extinction, cessation, wonderful, transcendence）。這四者冥然相通，是前面的滅諦。也是因為理和事不同，所以分為兩種。苦無我等是所詮釋的道理，教是能詮釋的，就殊勝之處分為兩種。問：佛和僧都是人，為什麼不只設立人法二寶？答：因為因和果不同，所以分為兩種。問：如果這樣，法中也有因果，為什麼不設立四寶？答：因為人具有強大的能力，能夠秉持法，所以分為兩種。法不能自己弘揚，作用較弱，所以合為一個法寶。如果按照三乘（Three Vehicles）的觀點，或者以內四諦（Four Noble Truths）、十六行（Sixteen Aspects of the Four Noble Truths），以及三無性（Three Natures）等道理，作為理法寶（Dharma Jewel of Principle）。二是以三藏（Tripitaka）、十二分教（Twelve Divisions of the Teachings）的假實二法，以及識所變等，作為教法體（the body of the Dharma of Teaching）。三是以諸道品（the factors of the path）、六度（Six Perfections）等作為行法體（the body of the Dharma of Practice）。四是以涅槃（Nirvana）、菩提（Bodhi, Enlightenment）等作為果法體（the body of the Dharma of Fruition）。然而，這四種法都即是空性，沒有分別，如《般若經》（Prajna Sutra）所說。應當知道，這是按照始教（initial teachings）所說的。或者以真如（Tathata, Suchness）的體相作為理法。從真如所流出的作為教法。從真如內在的熏習以及依靠清凈的教法所產生的各種行為作為行法。這種行為契合真如，證悟真理，究竟為果法。因此，四種意義迴轉唯一真如。這如《起信論》（Awakening of Faith）等所說。問：這裡所說的果法與佛的行法
【English Translation】 English version Nirvana is not merely for helping others; it is itself a Dharma Jewel. Question: Nirvana is the Cessation of Suffering (Nirvana is cessation of suffering, the Truth of Cessation). The aids to the path are the Path (the Truth of the Path). The teachings belong to Suffering (the Truth of Suffering) and the Origin of Suffering (the Truth of the Origin of Suffering), so one Dharma Jewel (Dharma Jewel) already encompasses all of these. Why then posit the latter three? Answer: According to the Abhidharma school (Abhidharma school), there are two views. One is the 'destroyers of conditions,' who do not distinguish the differences in the realms of the Three Jewels (Three Jewels). If according to this view, it is indeed completely encompassed. The second is the 'non-destroyers of conditions,' who establish the differences of the Three Jewels, etc. Therefore, in terms of the most supreme meaning of this matter, establishing the latter three Dharmas is not contradictory in principle. What is this principle? For example, there are two kinds of path: one is the path of practice (the path of practice), referring to morality (sila, morality), concentration (samadhi, concentration), etc.; the other is the path of principle (the path of principle), referring to the path as a trace or vehicle (the path as a trace or vehicle). These four are mysteriously interconnected and are the preceding Truth of the Path. Morality, etc., from the perspective of practice, belong to the preceding aids to the path. Because principle and practice are different, and generality and specificity are different, they are divided into two. Cessation also has two kinds: one is the cessation of practice (cessation of practice), which eliminates delusion and karma, ordering their cessation according to the levels of qualities, with superior and inferior distinctions, which is the cessation of practice and belongs to the result of that practice (the result of that practice). The second is the cessation of principle (cessation of principle), referring to extinction, cessation, wonderful, transcendence (extinction, cessation, wonderful, transcendence). These four are mysteriously interconnected and are the preceding Truth of Cessation. It is also because principle and practice are different that they are divided into two. Suffering, non-self, etc., are the principles to be explained, and the teachings are what explain them, divided into two based on their superiority. Question: The Buddha and the Sangha are both people, why not just establish the Two Jewels of Person and Dharma? Answer: Because cause and effect are different, they are divided into two. Question: If so, there is also cause and effect in the Dharma, why not establish Four Jewels? Answer: Because people have the strong ability to uphold the Dharma, they are divided into two. The Dharma cannot propagate itself and has a weaker function, so it is combined into one Dharma Jewel. If according to the Three Vehicles (Three Vehicles), either the Four Noble Truths (Four Noble Truths), the Sixteen Aspects (Sixteen Aspects of the Four Noble Truths), and the Three Natures (Three Natures), etc., are taken as the Dharma Jewel of Principle (Dharma Jewel of Principle). Second, the two real and unreal Dharmas of the Tripitaka (Tripitaka) and the Twelve Divisions of the Teachings (Twelve Divisions of the Teachings), as well as what is transformed by consciousness, etc., are taken as the body of the Dharma of Teaching (the body of the Dharma of Teaching). Third, the factors of the path (the factors of the path), the Six Perfections (Six Perfections), etc., are taken as the body of the Dharma of Practice (the body of the Dharma of Practice). Fourth, Nirvana (Nirvana), Enlightenment (Bodhi, Enlightenment), etc., are taken as the body of the Dharma of Fruition (the body of the Dharma of Fruition). However, these four Dharmas are all emptiness and have no distinctions, as the Prajna Sutra (Prajna Sutra) says. It should be known that this is according to the initial teachings (initial teachings). Or, the essence and characteristics of Suchness (Tathata, Suchness) are taken as the Dharma of Principle. What flows from Suchness is taken as the Dharma of Teaching. The various practices arising from the inner influence of Suchness and relying on the pure teachings are taken as the Dharma of Practice. This practice accords with Suchness, realizes the truth, and ultimately becomes the Dharma of Fruition. Therefore, the four meanings revolve around the one Suchness. This is as the Awakening of Faith (Awakening of Faith) and others say. Question: The Dharma of Fruition mentioned here and the Buddha's Dharma of Practice
與僧各何別邪。答約如來所成義邊。總屬佛寶。約諸菩薩施學義邊。總屬法寶。行中約上地所得義邊為僧寶。下地所學義邊為法寶。義理差別約法體不殊也。當知此就終教說。或以離言真法為法寶。如此經云云。當知此約頓教顯耳。若依一乘。約有十法。謂理事教義因果人法解行。皆就軌範義說。具足主伴無盡因陀羅網等。如此經說此據別教言。若攝方便。前諸教法並在其中。余可準知。僧寶體者。小乘中若依毗曇宗。僧有二種。一應供僧。上盡諸佛下極至于凡夫沙彌通是僧。是故檀越僧次請一不揀上下。悉得供僧之福。二三歸僧。唯取聲聞人中四果四向以為僧。以凡僧無聖德不可歸。故不取也。緣覺出世無和合眾不成僧。菩薩單一不成僧。佛是佛寶亦非僧。又聲聞中。唯無漏寶功德為僧寶體。有漏非可重故非寶也。又依彼宗僧又有二。一第一義僧。謂出家四果聖人。二等僧。謂凡夫僧。聖中有三。一生身。即報五陰。二等智。有漏戒定等。即方便善五陰。三無漏五陰。前二相從名僧非正寶體。后一為正也。若成實以無漏假人為僧體。仍有四句。謂有僧德無僧威儀等準之。若三乘內菩薩。以三賢已去乃至等覺所有漏無漏功德。及色心等五蘊假者。為菩薩僧體。獨覺及聲聞人。入資糧位已去。乃至羅漢所成漏無漏功德。
【現代漢語翻譯】 現代漢語譯本：與僧寶有什麼區別呢？回答是：從如來所成就的意義方面來說，總體上屬於佛寶。從諸菩薩施行學習的意義方面來說，總體上屬於法寶。在修行中，從上地菩薩所得的意義方面來說，是僧寶；下地菩薩所學習的意義方面來說，是法寶。義理上的差別在於法的本體沒有不同。應當知道這是就終教來說的。或者以離言語的真法作為法寶，就像這部經所說的。應當知道這是就頓教來顯明的。如果依照一乘教義，約有十法，即理、事、教、義、因、果、人、法、解、行，都是就軌範的意義來說的，具備主伴、無盡因陀羅網等，就像這部經所說，這是根據別教來說的。如果攝取方便，之前的各種教法都在其中，其餘的可以類推得知。僧寶的本體是什麼呢？在小乘中，如果依照毗曇宗的觀點，僧有二種：一是應供僧，上至諸佛，下至凡夫沙彌，都屬於僧。因此，檀越（dàn yuè，施主）按僧次請一位，不分上下，都能得到供僧的福報。二是三歸僧，只取聲聞人中的四果四向作為僧，因為凡夫僧沒有聖德，不可歸依，所以不取。緣覺（yuán jué，pratyekabuddha）出世沒有和合的僧眾，不能成為僧。菩薩單獨一人不能成為僧。佛是佛寶，也不是僧。另外，在聲聞中，只有無漏的功德才是僧寶的本體，有漏的不是可尊重的，所以不是寶。還有，依照毗曇宗，僧又有二種：一是第一義僧，指出了家的四果聖人；二是等僧，指凡夫僧。聖人中有三種：一是生身，即報五陰；二是等智，有漏的戒定等，即方便善五陰；三是無漏五陰。前兩種相從，名為僧，不是真正的寶體，后一種才是真正的寶體。如果成實宗認為以無漏的假人為僧體，仍有四句，即有僧德無僧威儀等，可以類推。如果三乘內的菩薩，以三賢位以上乃至等覺菩薩所有有漏無漏的功德，以及色心等五蘊假合之體，作為菩薩僧的本體。獨覺和聲聞人，從進入資糧位開始，乃至阿羅漢所成就的有漏無漏功德。
【English Translation】 English version: What is the difference between [the concept of] Sangha (sēng, monastic community) and the others? The answer is: From the perspective of the meaning of what the Tathagata (rú lái, 'Thus Come One', Buddha) has accomplished, it generally belongs to the Buddha Jewel. From the perspective of the meaning of the Bodhisattvas' (pú sà, beings on the path to Buddhahood) practice and learning, it generally belongs to the Dharma Jewel. In practice, from the perspective of the meaning attained by Bodhisattvas of higher stages, it is the Sangha Jewel; from the perspective of the meaning learned by Bodhisattvas of lower stages, it is the Dharma Jewel. The difference in meaning lies in the fact that the essence of the Dharma is not different. It should be known that this is according to the Teaching of Consummation. Or, the true Dharma that is beyond words is regarded as the Dharma Jewel, as this sutra says. It should be known that this is to clarify according to the Sudden Teaching. If according to the One Vehicle, there are approximately ten Dharmas, namely, principle, phenomena, teaching, meaning, cause, effect, person, Dharma, understanding, and practice, all of which are spoken of in terms of normative meaning, possessing completeness of principal and attendant, endless Indra's net, etc., as this sutra says. This is according to the Distinct Teaching. If embracing expedient means, all the previous teachings are included within it, and the rest can be inferred accordingly. What is the substance of the Sangha Jewel? In the Hinayana (xiǎo shèng, 'Smaller Vehicle') tradition, according to the Sarvastivada (pí tán zōng) school, there are two types of Sangha: first, the Sangha worthy of offerings, from all the Buddhas above to even ordinary novice monks below, all belong to the Sangha. Therefore, donors invite one monk according to the order of the Sangha, without distinguishing between high and low, and all receive the merit of offering to the Sangha. Second, the Sangha of the Three Refuges, only taking the four fruits and four paths of the Shravakas (shēng wén, 'voice-hearers', disciples) as the Sangha, because ordinary monks do not have the virtue of sages and cannot be taken refuge in, so they are not included. Pratyekabuddhas (yuán jué, 'solitary Buddhas') appearing in the world without a harmonious assembly do not form a Sangha. A single Bodhisattva does not form a Sangha. The Buddha is the Buddha Jewel and is also not the Sangha. Furthermore, among the Shravakas, only the merit of the unconditioned (anāsrava) is the substance of the Sangha Jewel; the conditioned (sāsrava) is not venerable and therefore not a jewel. Moreover, according to the Sarvastivada school, there are again two types of Sangha: first, the Sangha of ultimate meaning, referring to the four-fruit sages who have left home; second, the Sangha of equality, referring to ordinary monks. Among the sages, there are three types: first, the physical body, i.e., the retribution of the five skandhas (wǔ yīn, aggregates); second, equal wisdom, conditioned precepts, samadhi, etc., i.e., the five skandhas of skillful means and goodness; third, the unconditioned five skandhas. The first two are named Sangha in association, but are not the true substance of the Jewel; the last one is the true substance. If the Tattvasiddhi school considers the unconditioned provisional person as the substance of the Sangha, there are still four statements, namely, having the virtue of a monk but not the demeanor of a monk, etc., which can be inferred. If the Bodhisattvas within the Three Vehicles, from the stage of the Three Worthies and above to the Equal Awakening Bodhisattvas, all the conditioned and unconditioned merits, as well as the provisional combination of the five skandhas such as form and mind, are taken as the substance of the Bodhisattva Sangha. Solitary Buddhas and Shravakas, from entering the stage of accumulation onwards, up to the conditioned and unconditioned merits achieved by the Arhats (luó hàn, enlightened disciples).
五蘊假者總為僧寶體。又此三乘人。唯取出家同僧法者以為僧寶。以諸在家聲聞菩薩。及犀角辟支等。皆入法寶故。大智論散花品云。以花散諸菩薩名供養法。以花散諸比丘名供養僧。當知此約始教之初說。或分勝顯劣以明大小。如涅槃經云。僧名和合。和合有二。一者世和合。二者第一義。和合。世和合者。名聲聞僧。第一義和合者。名菩薩僧。當知此約始教之終說。或說二乘入大乘者是僧寶不爾。即非由唯以菩薩為真僧寶故。寶性論云。菩薩為究竟僧也。當知此約終教說。或離相離分別。如論云。實有菩薩不見有菩薩等。此約頓教寄言顯耳。或唯取菩薩隨一皆遍六位。盡三世間無盡法界。具足主伴為僧寶體。此約一乘別教說。若攝方便。如前諸教並在此中。上來別相竟。
第三住持三寶者。小乘以塑畫等色法為佛寶體。但表示一釋迦佛。以無他方佛故。經法紙墨及塑像。皆以色法為體。出家凡僧以有漏五蘊為體。四人已上僧。以眾同分不相應法為體。問如形像致敬損壞。於何處得罪福。答立像擬表真容故。于真邊得故。成實云隨是何塔若能為損。皆望主故得罪。福亦如是。此明若是佛塔以佛為表主。餘人亦爾。問若爾殺凡僧應聖邊得罪。答塔像無心命。從其表主。僧即不爾各有心命故。從凡聖自位得罪。若
【現代漢語翻譯】 現代漢語譯本：五蘊和合的假象總的來說是僧寶的體現。此外，三乘（聲聞乘、緣覺乘、菩薩乘）行人中，只選取出了家的、遵循僧法的作為僧寶，因為在家的聲聞、菩薩以及如犀角辟支佛等，都歸入法寶。如《大智度論·散花品》所說：『用花散在諸菩薩的名字上，是供養法；用花散在諸比丘的名字上，是供養僧。』應當知道這是就始教（三乘教）之初所說的。或者區分殊勝和低劣來闡明大乘和小乘。如《涅槃經》所說：『僧名為和合，和合有兩種：一是世俗和合，二是第一義和合。』世俗和合，指的是聲聞僧；第一義和合，指的是菩薩僧。應當知道這是就始教之終所說的。或者說二乘（聲聞乘、緣覺乘）行人進入大乘的才算是僧寶，否則就不是，因為只有菩薩才是真正的僧寶。如《寶性論》所說：『菩薩是究竟的僧。』應當知道這是就終教（一乘教）所說的。或者離相離分別，如論中所說：『實際上有菩薩，但不見有菩薩等。』這是就頓教（禪宗）借用言語來顯明真理。或者只選取菩薩，無論哪一位菩薩都遍及六個位次，窮盡三世間無盡法界，具足主伴關係，作為僧寶的體現。這是就一乘別教所說的。如果包含方便法門，那麼前面的各種教義都包含在其中。以上是別相的闡述。 第三，住持三寶方面，小乘認為用塑造或繪畫等色法作為佛寶的體現，但只表示一個釋迦牟尼佛，因為沒有其他方佛。經書紙墨以及塑像，都以色法為體。出家的凡夫僧以有漏的五蘊為體。四人以上的僧團，以眾同分不相應法為體。問：如果對佛像致敬后又損壞佛像，會在哪裡得到罪過或福報？答：因為設立佛像來模擬和代表佛的真容，所以在真容那邊得到罪過或福報。如《成實論》所說：『無論是哪種塔，如果能夠造成損害，都是因為針對其所代表的主體而得到罪過，福報也是如此。』這說明如果是佛塔，就以佛為代表的主體，其他人也是如此。問：如果這樣，那麼殺害凡夫僧是否應該從聖人的角度得到罪過？答：塔像沒有心識和生命，所以從其代表的主體來論。僧人則不同，各有心識和生命，所以從凡夫或聖人的自身位次來得到罪過。如果...
【English Translation】 English version: The aggregate of the five skandhas (form, feeling, perception, mental formations, and consciousness) is generally considered the manifestation of the Sangha Jewel (Sengbao, 僧寶). Furthermore, among the practitioners of the Three Vehicles (Shengwen, Yuanjue, and Pusa), only those who have renounced the world and follow the Dharma of the Sangha are regarded as the Sangha Jewel, because lay followers of the Sravaka (Shengwen, 聲聞), Bodhisattva (Pusa, 菩薩), and Pratyekabuddha (Pixiezhi, 辟支) types are all included in the Dharma Jewel (Fabao, 法寶). As stated in the 『Scattering Flowers』 chapter of the Mahaprajnaparamita Sastra (Dazhidu Lun, 大智度論): 『Scattering flowers on the names of the Bodhisattvas is an offering to the Dharma; scattering flowers on the names of the Bhikshus (Biqiu, 比丘) is an offering to the Sangha.』 It should be understood that this is spoken from the beginning of the Initial Teaching (Shijiao, 始教). Or, distinguishing between the superior and the inferior clarifies the difference between the Mahayana (Dacheng, 大乘) and Hinayana (Xiaocheng, 小乘). As stated in the Nirvana Sutra (Niepan Jing, 涅槃經): 『Sangha means harmony. There are two kinds of harmony: one is worldly harmony, and the other is the ultimate harmony.』 Worldly harmony refers to the Sravaka Sangha; ultimate harmony refers to the Bodhisattva Sangha. It should be understood that this is spoken from the end of the Initial Teaching. Or, it is said that those of the Two Vehicles (Er cheng, 二乘) who enter the Mahayana are the Sangha Jewel; otherwise, they are not, because only Bodhisattvas are the true Sangha Jewel. As stated in the Ratnagotravibhaga (Baoxing Lun, 寶性論): 『Bodhisattvas are the ultimate Sangha.』 It should be understood that this is spoken from the Final Teaching (Zhongjiao, 終教). Or, it is apart from characteristics and discriminations, as the treatise states: 『In reality, there are Bodhisattvas, but one does not see Bodhisattvas, etc.』 This is spoken from the Sudden Teaching (Dunjiao, 頓教), using words to reveal the truth. Or, only Bodhisattvas are selected, and any one Bodhisattva pervades all six positions, exhausts the endless Dharma realms of the three worlds, and fully possesses the relationship of host and companions, as the manifestation of the Sangha Jewel. This is spoken from the Distinct Teaching of the One Vehicle (Yicheng biejiao, 一乘別教). If expedient means are included, then all the previous teachings are included within it. The above is the explanation of the distinct characteristics. Third, regarding the Abiding Three Jewels (Zhuchi sanbao, 住持三寶), the Hinayana considers the form of sculptures and paintings as the manifestation of the Buddha Jewel (Fobao, 佛寶), but it only represents one Sakyamuni Buddha (Shijia mouni fo, 釋迦牟尼佛), because there are no other Buddhas in other directions. Sutra paper and ink, as well as statues, all take form as their substance. Ordained ordinary monks take the contaminated five skandhas as their substance. A Sangha of four or more people takes the non-corresponding dharma of commonality as its substance. Question: If one pays respect to an image and then damages it, where does one obtain the merit or demerit? Answer: Because the image is established to simulate and represent the true appearance of the Buddha, one obtains the merit or demerit from the side of the true appearance. As stated in the Tattvasiddhi Sastra (Chengshi Lun, 成實論): 『Whichever stupa (Ta, 塔) it is, if one can cause damage to it, one obtains demerit because it is directed towards the principal it represents; the same is true for merit.』 This explains that if it is a Buddha stupa, it takes the Buddha as the principal it represents; the same is true for others. Question: If that is the case, then should killing an ordinary monk result in demerit from the perspective of a sage? Answer: Stupas and images do not have consciousness or life, so it is judged from the principal they represent. Monks are different; each has consciousness and life, so one obtains demerit from one's own position as an ordinary person or a sage. If...
依律中。損經等望財主得罪也。若三乘中佛法及僧像。同以色法為體。法中亦兼有名句等。凡僧以五蘊為體。若一乘中並是大法界中。約機緣起所成凈用故。亦遠取本法為體。余義準之。上來總明出體竟。第四融攝門者有二重。一約三種。二約三寶。初中有三。一約同相。于中即有別相住持。此有二義。一以彼二種皆悉緣成無自性故。不異真空。是故俱在同相中攝。問若彼攝在同相中時。為有彼二為無彼二。如其有者云何如同。以有差別非同相故。如其無者云何說攝。以無彼二無所攝故。答但以彼二本來自性空。非壞彼二方得為空。是故經云。色即是空非色滅空。又經云。非以空色故名色空。但以色即是空。空即是色。是故當知攝別歸同而不壞別也。約始教說。二以真如體相二大為內熏因。及彼用大為外熏緣令生始覺。於此始覺分得為僧。滿足為佛。此中妙軌及用中之教。以為法寶。是故別相三寶。皆從同起不異同也。此如起信論說。又彼論云。本覺隨染生二種相。與彼本覺不相舍離。一智凈相。謂依法力熏習如實修行。此明僧寶也。滿足方便破和合識相。滅相續心相。顯現法身智純凈故。此明佛寶中法身。及自受用身也。二不思議業相者。以依智凈能作一切勝妙境界。所謂無量功德之相常無斷絕。隨眾生根自然相應
【現代漢語翻譯】 現代漢語譯本： 根據戒律，損毀經書等行為希望從施主那裡獲得利益是有罪的。如果從三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的角度來看，佛法（Buddhadharma）和僧伽（Saṃgha）的形象都以色法（rūpa）為本體。法（Dharma）中也包含名句等。所有的僧伽都以五蘊（skandha）為本體。如果從一乘（Ekāyana）的角度來看，一切都存在於大法界（Dharmadhātu）中，是根據機緣而產生的清凈作用，因此也從根本法（Dharma）中獲取本體。其餘的意義可以依此類推。以上總共說明了出體竟。 第四，融攝門有兩重含義：一是從三種角度，二是從三寶（triratna）角度。首先，從三種角度來看，其中有三種：一是從同相（samatā-lakṣaṇa）的角度來看，其中即有別相（viśeṣa-lakṣaṇa）住持。這有兩種含義：一是由於彼二種都是因緣和合而成，沒有自性（svabhāva），因此不異於真空（śūnyatā）。所以都包含在同相中。問：如果它們被包含在同相中時，是有彼二還是沒有彼二？如果是有，怎麼能相同呢？因為有差別就不是同相。如果沒有，又怎麼能說包含呢？因為沒有彼二就沒有所包含。答：只是因為彼二本來就是自性空（svabhāva-śūnya），不是破壞彼二才能得到空。所以經中說：『色即是空，非色滅空。』（rūpaṃ śūnyatā śūnyataiva rūpam）又經中說：『不是因為空色才叫做色空。』只是因為色即是空，空即是色。所以應當知道攝別歸同而不破壞別相。這是從始教（early teachings）的角度來說的。二是真如（tathatā）的體相二大作為內熏因，以及用大作為外熏緣，使之產生始覺（initial enlightenment）。從這個始覺中分得為僧伽，滿足為佛陀（Buddha）。這裡，妙軌（wonderful path）和用中之教作為法寶（Dharma）。所以別相三寶都是從同相而起，不異於同相。這就像《起信論》（Awakening of Faith）所說。而且該論還說：本覺（original enlightenment）隨著染污而產生兩種相，與本覺不相舍離。一是智凈相（wisdom-purity aspect），即依靠法力熏習如實修行。這說明了僧寶。滿足方便破和合識相（aggregate consciousness aspect），滅相續心相（successive mind aspect），顯現法身（Dharmakāya）智純凈，這說明了佛寶中的法身和自受用身（self-enjoyment body）。二是不思議業相（inconceivable karma aspect），即依靠智凈能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應。
【English Translation】 English version: According to the Vinaya, damaging scriptures with the hope of gaining wealth from patrons is a sin. If viewed from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Buddha's teachings (Buddhadharma) and the images of the Sangha (Saṃgha) both have form (rūpa) as their substance. The Dharma also includes names, phrases, and so on. All members of the Sangha have the five aggregates (skandha) as their substance. If viewed from the perspective of the One Vehicle (Ekāyana), everything exists within the Great Dharma Realm (Dharmadhātu), arising from conditioned causes as pure function, and thus also takes the fundamental Dharma as its substance. The remaining meanings can be inferred accordingly. The above concludes the general explanation of 'emerging from substance'. Fourth, the gate of integration has two aspects: one from the perspective of the three types, and the other from the perspective of the Three Jewels (triratna). First, from the perspective of the three types, there are three aspects: one is from the perspective of the sameness aspect (samatā-lakṣaṇa), within which the distinct aspect (viśeṣa-lakṣaṇa) abides. This has two meanings: first, because both of these are formed by conditions and lack inherent existence (svabhāva), they are not different from emptiness (śūnyatā). Therefore, they are both included within the sameness aspect. Question: When they are included within the sameness aspect, do these two exist or not? If they exist, how can they be the same? Because having differences is not the same aspect. If they do not exist, how can it be said that they are included? Because without these two, there is nothing to be included. Answer: It is simply because these two are inherently empty (svabhāva-śūnya) from the beginning; it is not that one must destroy them to attain emptiness. Therefore, the scripture says: 'Form is emptiness, not that form is destroyed to become emptiness.' (rūpaṃ śūnyatā śūnyataiva rūpam) The scripture also says: 'It is not because of empty form that it is called form-emptiness.' It is simply because form is emptiness, and emptiness is form. Therefore, it should be understood that integrating the distinct into the same does not destroy the distinct aspect. This is from the perspective of the initial teachings (early teachings). Second, the essence and characteristics of Suchness (tathatā) serve as the internal cause, and the great function serves as the external condition, causing the arising of initial enlightenment. From this initial enlightenment, a portion is obtained as the Sangha, and fulfillment is as the Buddha (Buddha). Here, the wonderful path and the teachings of function serve as the Dharma Jewel (Dharma). Therefore, the distinct aspects of the Three Jewels all arise from the same aspect and are not different from the same aspect. This is as explained in the 'Awakening of Faith' (Awakening of Faith). Moreover, that treatise also says: Original enlightenment (original enlightenment) gives rise to two aspects along with defilement, which are inseparable from original enlightenment. One is the wisdom-purity aspect, which relies on the power of the Dharma to cultivate and practice in accordance with reality. This explains the Sangha Jewel. Fulfilling the means to break the aggregate consciousness aspect, extinguish the successive mind aspect, and manifest the pure wisdom of the Dharmakāya (Dharmakāya), this explains the Dharmakāya and self-enjoyment body (self-enjoyment body) within the Buddha Jewel. The second is the inconceivable karma aspect, which relies on wisdom-purity to create all excellent and wonderful realms, the so-called aspects of immeasurable merit that are constantly without interruption, naturally corresponding to the faculties of sentient beings.
。種種而現得利益故。此明他受用身。及變化身。並所流教及住持幢相等。亦在此中。又彼論云。本覺者。謂心體離念。離念相者。等虛空界無所不遍。法界一相。此中既以本覺隨緣作此別相。還不離彼本故歸於同相也。又梁論云。無不從此法身流。無不還證此法身。此中從彼流故成法僧也。還證彼故為佛寶也。是即不破別而恒同。不乖同而恒別。其猶攝波唯水而不廢動。攝水唯波而不壞濕。舉體全收二義不失。當知此中道理亦爾。思之可見。以此教理。是故同中具于別也。又彼住持之相。即是真中用大中攝。以依泥等所表真相。及紙墨等所顯教相。並是最凈法界之流。剃髮袈裟是出世相。亦從彼流非世法故。是故經中造像𪍿麥棗葉露盤。功皆不滅終成大果。又以袈裟至彼獵師非法之處。真相不壞。能令象王發勝心等。又如彼縷救龍難等。又如出家破戒悉當得泥洹等。又能生天人得十種功德。如牛黃存香焚氣馥。如是功用極廣大者。明此皆從真如流故不異真也。又為真標相令諸有情即尋此相還至真源故。即真也。故論云。真如用者。能生世間出世間善因果故。是故以末歸本。一切住持三寶幢相。皆是真中相用攝也。
第二約別相中。亦攝彼二。既以同相成此別相。是故別中亦攝同盡。如波門攝水水無不盡。此中
亦爾。是則不失同而恒別也。餘思準之。又住持幢相亦在別中。以泥木像等。若非如來神力加持。彼法豈能饒益眾生。生善滅惡等也。又是如來大悲巧智施設攝生。既從智流不離智故。攝在其中。是故經云。不思議菩薩力及佛力故。令于末代得形像。住持如是等故也。
第三約住持于中攝者。此中住持有其二義一是所住持。由前同相別相真實三寶餘勢力故。舍利形像經卷。凡僧相續不絕故名住持。既以彼持此。此中即攝彼二法也。以此皆是如來圓智中。印機所現粗未之相。如大樹葉不離本莖等故也。二是能住持。謂籍此形像經卷。凡僧住持。同相別相三寶。勢力相續令不斷絕。與諸有情作依止處。令漸修行得彼二故。故名住持。是故彼二由此得立。攝在此中。潛隱而成。所以然者。以若非彼所持無以能持彼。是故二義無二相攝镕融故也。
第二三寶相收中亦三。初約僧寶攝。二謂諸菩薩中道觀心智覺名佛寶。即此境智軌生物解說名法寶。即此觀心內閤中道外和漏諍。故言僧寶。如瓔珞經云。菩薩謂于第一中道智為佛寶。一切法無生。動與則用為法寶。常行六道與六道眾生和合。故名僧寶。轉一切眾生流入佛海故。二約法寶者。此有二義。一約理。法中即有佛僧如前同相中說。二以行法攝僧。果法攝佛。理
【現代漢語翻譯】 現代漢語譯本：是的。這樣就不會失去『同』（指相同之處）的本質，而保持『別』（指差別之處）的特性。我這樣認為。而且，住持的幢幡形象也屬於『別』的範疇。因為泥塑木雕的佛像等，如果不是如來的神力加持，這些法又怎麼能夠饒益眾生，產生善念、滅除惡念等等呢？這又是如來以大悲心和巧妙智慧所施設的攝受眾生的方法。既然是從智慧中流露出來的，就不會脫離智慧，所以被攝在其中。因此經中說：『由於不可思議的菩薩之力和佛力，才使得在末法時代能夠得到佛的形像，得以住持』等等。
第三，關於『住持』被攝在『中』（指中道）的含義：這裡的『住持』有兩種含義。一是『所住持』，由於之前的『同相』、『別相』、真實三寶以及其他勢力的緣故，舍利、佛像、經卷、凡夫僧眾相續不斷，所以稱為『住持』。既然是用那些（同相、別相、三寶等）來住持這個（住持），那麼這個『中』就包含了那兩種法。因為這些都是如來圓滿智慧中，應機顯現的粗顯或細微的相狀，就像大樹的葉子不離開樹幹一樣。二是『能住持』，指的是憑藉這些佛像、經卷、凡夫僧眾來住持『同相』、『別相』、三寶的勢力，使其相續不斷，為一切有情眾生提供依靠之處，使他們逐漸修行而獲得那兩種（同相、別相）。所以稱為『住持』。因此，那兩種（同相、別相）由此得以成立，潛藏隱沒而成就。之所以這樣說，是因為如果不是被那些（同相、別相、三寶等）所住持，就沒有辦法能住持那些（同相、別相、三寶等）。所以這兩種含義是無二無別的，相互攝入、融合的。
第二，關於三寶相互收攝的含義，也分為三點。首先，從僧寶的角度來攝：二是指諸菩薩以中道觀照內心，所產生的智慧覺悟稱為佛寶。即以此境界、智慧來規範生物，進行解說，稱為法寶。即以此觀照內心，內在契合中道，外在調和爭端，所以稱為僧寶。如《瓔珞經》所說：『菩薩以第一中道智為佛寶，一切法無生，動與則用為法寶，常行六道與六道眾生和合，所以名為僧寶，轉化一切眾生流入佛海』。第二，從法寶的角度來說：這有兩種含義。一是就理體而言，法中就包含有佛和僧，如前面『同相』中所說。二是以行法來攝僧，以果法來攝佛。理
【English Translation】 English version: Yes. In that case, it does not lose the essence of 'sameness' (referring to the identical aspects) while maintaining the characteristics of 'difference' (referring to the distinct aspects). That is how I think of it. Moreover, the banners and images of the Abiding (zhuchi) also belong to the category of 'difference'. Because if the clay and wooden images of Buddhas, etc., are not blessed by the divine power of the Tathagata (Rulai), how could these Dharmas benefit sentient beings, generate good thoughts, eliminate evil thoughts, and so on? This is also a method of the Tathagata's compassionate and skillful wisdom in establishing the reception of sentient beings. Since it flows from wisdom, it does not depart from wisdom, and is therefore included within it. Therefore, the Sutra says: 'Due to the inconceivable power of the Bodhisattvas and the power of the Buddha, it is possible to obtain the images of the Buddha in the Dharma-ending Age (mofa shidai), and to maintain them,' and so on.
Third, regarding the meaning of 'Abiding' being included in the 'Middle' (zhong, referring to the Middle Way): 'Abiding' here has two meanings. One is 'that which is Abided by'. Due to the previous 'Same Aspect' (tongxiang), 'Different Aspect' (biexiang), the True Three Jewels (zhenshi sanbao), and other powers, the relics (sheli), images, Sutras, and the continuous line of ordinary Sangha (fanseng) are uninterrupted, and therefore it is called 'Abiding'. Since those (Same Aspect, Different Aspect, Three Jewels, etc.) are used to maintain this (Abiding), then this 'Middle' includes those two Dharmas. Because these are all the coarse or subtle aspects manifested in response to the occasion in the Tathagata's perfect wisdom, just like the leaves of a large tree do not leave the trunk. The second is 'that which is capable of Abiding', which refers to relying on these images, Sutras, and ordinary Sangha to maintain the 'Same Aspect', 'Different Aspect', and the power of the Three Jewels, so that they continue uninterrupted, providing a place of reliance for all sentient beings, enabling them to gradually cultivate and obtain those two (Same Aspect, Different Aspect). Therefore, it is called 'Abiding'. Therefore, those two (Same Aspect, Different Aspect) are established by this, hidden and accomplished. The reason for this is that if it were not maintained by those (Same Aspect, Different Aspect, Three Jewels, etc.), there would be no way to maintain those (Same Aspect, Different Aspect, Three Jewels, etc.). Therefore, these two meanings are non-dual, mutually inclusive, and fused together.
Second, regarding the meaning of the mutual inclusion of the Three Jewels, it is also divided into three points. First, from the perspective of the Sangha Jewel (sengbao) to include: Two refers to the wisdom and enlightenment arising from the Bodhisattvas contemplating the mind with the Middle Way, which is called the Buddha Jewel (fobao). That is, using this realm and wisdom to regulate living beings and explain it, which is called the Dharma Jewel (fabao). That is, using this to contemplate the mind, internally conforming to the Middle Way, and externally harmonizing disputes, so it is called the Sangha Jewel. As the Yingluo Sutra says: 'Bodhisattvas take the first Middle Way wisdom as the Buddha Jewel, all Dharmas are unborn, movement and use are the Dharma Jewel, constantly walking the six realms and harmonizing with the sentient beings of the six realms, so it is called the Sangha Jewel, transforming all sentient beings to flow into the Buddha Sea.' Second, from the perspective of the Dharma Jewel: This has two meanings. One is in terms of principle, the Dharma includes the Buddha and the Sangha, as mentioned in the previous 'Same Aspect'. Two is to include the Sangha with the Dharma of practice, and to include the Buddha with the Dharma of fruition. Principle
教通因果。是故法中自具三寶故。經云分別一切法。皆悉無真實。如是解諸法。即見盧舍那。又經云。見緣起法。即是見佛。此明法中佛也。但以覺義和義皆可軌。故不離法也。以得法為佛行法為僧。更無異法故也。故論云。行此法者名為僧也。三約佛寶者有二義。一約本覺智。如同相說。二約始覺智。謂此圓智無不覺照。故名佛寶。智體遍融智相圓音。與智一味即為理教。攬于萬行成一妙果。故於此智即具行果。就此四義名為法寶。又此智中具含因智。故亦有僧。故經云。雖得佛道轉於法輪。入于涅槃。而不捨于菩薩之道。又經云。聲聞緣覺若智若斷。皆是菩薩二生法忍。是則菩薩無生法忍。亦是圓智攝也。又經云于如來智中。出菩薩及二乘智等一切智慧。又經云。于佛寶中。即有法僧。又論云。依法身有法。依法有究竟僧如是等。上來二門融攝。約三乘教說。亦通一乘以同法界故。若別教辨者。凈法緣起有其三義。支分義。圓滿義。軌則義。以分非圓外分。分圓以成分。是則圓內之分也。圓非分外圓攬分以成圓。是即分內之圓也。軌如圓分三義。通融皆全攝也。依是義故。是故經中普賢等菩薩。于毛孔中現諸佛海及轉法輪諸菩薩眾。則僧中自具三寶。又如經中大法界法門。謂理事等法中亦具佛僧。如彌多羅女寶經
【現代漢語翻譯】 現代漢語譯本：教導通達因果。因此，佛法中自然具備佛、法、僧三寶。所以經中說：『分別一切法，都無真實性。』這樣理解諸法，就是見到盧舍那佛（Vairocana，報身佛）。又經中說：『見到緣起法，就是見到佛。』這說明佛在法中。只是因為覺悟的意義和法則的意義都可以作爲規範，所以不離於法。以證得佛法為佛，修行佛法為僧，沒有其他的佛法。所以論中說：『修行此法的人，名為僧。』 關於佛寶有二種意義。一是關於本覺智，如同《相宗》所說。二是關於始覺智，即這種圓滿的智慧無所不覺照，所以名為佛寶。智慧的本體普遍融合，智慧的相狀是圓滿的聲音，與智慧融為一體就是理和教。總攝萬行成就一種妙果。所以于這種智慧中就具備了行和果。就這四種意義來說，名為法寶。而且這種智慧中包含著因地的智慧，所以也有僧。所以經中說：『雖然證得佛道，轉動法輪，進入涅槃，但不捨棄菩薩之道。』又經中說：『聲聞、緣覺的智慧和斷惑，都是菩薩二生法忍。』那麼菩薩的無生法忍，也是圓滿智慧所攝。又經中說：『在如來智慧中，產生菩薩以及聲聞、緣覺等一切智慧。』又經中說：『在佛寶中，就具有法和僧。』又論中說：『依於法身有法，依於法有究竟的僧。』像這樣，以上兩種方式融合攝取，是依據三乘教義所說，也通於一乘，因為共同處於法界之中。 如果用別教來辨析，清凈法緣起有三種意義：支分義、圓滿義、軌則義。因為支分不是在圓滿之外的支分，支分圓滿是爲了成就圓滿，那麼就是在圓滿之內的支分。圓滿不是在支分之外的圓滿，圓滿總攝支分來成就圓滿，這就是在支分之內的圓滿。軌則如同圓滿和支分這三種意義，融通包含一切。依據這種意義，所以在經中，普賢（Samantabhadra）等菩薩，在毛孔中顯現諸佛海以及轉法輪的諸菩薩眾，那麼僧中自然具備三寶。又如經中的大法界法門，即理事等法中也具備佛和僧，如《彌多羅女寶經》（Mitra-kanya-ratna sutra）。
【English Translation】 English version: Teaching the thorough understanding of cause and effect. Therefore, the Dharma inherently possesses the Three Jewels: Buddha, Dharma, and Sangha. Hence, the sutra says: 'Discriminating all dharmas, all are without true reality.' Understanding dharmas in this way is to see Vairocana (the Sambhogakaya Buddha). Furthermore, the sutra says: 'Seeing the Dharma of dependent origination is to see the Buddha.' This clarifies that the Buddha is within the Dharma. It is simply because the meaning of awakening and the meaning of law can both serve as norms, thus it is inseparable from the Dharma. Attaining the Dharma is the Buddha, practicing the Dharma is the Sangha; there is no other Dharma. Therefore, the treatise says: 'Those who practice this Dharma are called Sangha.' Regarding the Buddha Jewel, there are two meanings. First, concerning the original wisdom of enlightenment, as explained in the Yogacara school. Second, concerning the initial wisdom of enlightenment, which is that this perfect wisdom is all-knowing and all-illuminating, hence it is called the Buddha Jewel. The essence of wisdom is universally fused, the aspect of wisdom is perfect sound, and being one with wisdom is principle and teaching. Comprehending myriad practices accomplishes a wonderful fruit. Therefore, within this wisdom, there are both practice and fruit. In terms of these four meanings, it is called the Dharma Jewel. Moreover, this wisdom contains the wisdom of the causal stage, so there is also Sangha. Therefore, the sutra says: 'Although attaining Buddhahood, turning the Dharma wheel, and entering Nirvana, one does not abandon the Bodhisattva path.' Furthermore, the sutra says: 'The wisdom and cessation of defilements of Sravakas and Pratyekabuddhas are both the forbearance of the Bodhisattva's two lives.' Then the Bodhisattva's non-origination forbearance is also encompassed by perfect wisdom. Furthermore, the sutra says: 'Within the Tathagata's wisdom, all wisdoms such as those of Bodhisattvas and the Two Vehicles arise.' Furthermore, the sutra says: 'Within the Buddha Jewel, there are Dharma and Sangha.' Also, the treatise says: 'Based on the Dharmakaya, there is Dharma; based on Dharma, there is the ultimate Sangha.' Like this, the above two methods are integrated and encompassed, which is based on the teachings of the Three Vehicles, and also extends to the One Vehicle because they share the same Dharmadhatu. If analyzed using the Distinct Teaching, the pure Dharma arising has three meanings: the meaning of parts, the meaning of completeness, and the meaning of norms. Because the parts are not parts outside of completeness, the parts are complete in order to achieve completeness, then they are parts within completeness. Completeness is not completeness outside of the parts, completeness comprehends the parts to achieve completeness, which is completeness within the parts. The norms are like the three meanings of completeness and parts, which are interconnected and encompass everything. Based on this meaning, therefore, in the sutra, Bodhisattvas such as Samantabhadra manifest Buddha-seas and Dharma-wheel-turning Bodhisattva assemblies within their pores, then the Sangha naturally possesses the Three Jewels. Also, like the Great Dharmadhatu Dharma-gate in the sutra, the Dharma of principle and phenomena also possesses the Buddha and Sangha, as in the Mitra-kanya-ratna sutra.
等事中。現佛菩薩等。又一塵中現佛菩薩。又一一法門中。皆具佛僧因果故也。又如經中如來眉間出塵數菩薩。又于毛孔現三世間。轉正法輪為諸菩薩眾。如是佛中亦具三寶。又以法界身攝一切法。並皆都盡。是故一切法。皆是三寶故也。第五明種類差別者有二。先別後總。別中佛寶或同世間身。此約人天或二身。此約小乘。或一身二身三身四身。此約三乘。或十身以顯無盡。此約一乘。此上名義並如別說。
法寶中或唯教法。此約人天或具四種。如小乘。或亦四種或唯一種。此約三乘。名同小乘而義別也。或具前諸說。或具十種。謂理事等主伴具足。此約一乘僧中。或唯凡僧此約人天。或唯聲聞此約小乘。或通三乘眾。此約三乘。或唯菩薩此約一乘。總說者或有二種三寶。一真實。謂前別相。二假名謂前住持。此約小乘及人天。但義異也。或三種。謂同相等如前。此終三乘。或有十門以顯示。應知此約一乘說。何以故。此十三寶相在修行心證。比教智處無不顯現。即是住持成其大益。主伴具足通因陀羅微細等故。此中亦即攝前諸教所明三寶。並在其中也。
第六采定所歸者。于中有五門。一舍邪歸正門。謂但舍外道三邪。歸於有漏三寶。此約人天說。以於此中無無漏故。佛亦同也。二舍劣歸勝門。以彼
【現代漢語翻譯】 現代漢語譯本 等事之中。現在佛、菩薩等。又一微塵中顯現佛、菩薩。又在每一個法門中，都具備佛、僧的因和果的緣故。又如經中所說，如來眉間放出如塵沙數般的菩薩。又在毛孔中顯現三世間，轉動正法輪為諸菩薩眾。像這樣，佛中也具備三寶。又用法界身統攝一切法，並且完全窮盡。因此，一切法，都是三寶的緣故。第五，說明種類差別，有二個方面。先分別，后總括。分別來說，佛寶或者與世間身相同，這是就人天乘來說的；或者有一身或二身，這是就小乘來說的；或者有一身、二身、三身、四身，這是就三乘來說的；或者有十身，用以顯示無盡，這是就一乘來說的。這些上面的名義都如別處所說。 法寶中，或者只有教法，這是就人天乘來說的；或者具備四種，如小乘所說；或者也有四種，或者只有一種，這是就三乘來說的，名稱與小乘相同，而意義不同。或者具備前面所說的各種，或者具備十種，即理事等主伴具足，這是就一乘來說的。僧寶中，或者只有凡夫僧，這是就人天乘來說的；或者只有聲聞僧，這是就小乘來說的；或者通於三乘的僧眾，這是就三乘來說的；或者只有菩薩僧，這是就一乘來說的。總的來說，或者有二種三寶，一是真實三寶，即前面分別敘述的相狀；二是假名三寶，即前面所說的住持三寶，這是就小乘以及人天乘來說的，但意義不同。或者有三種三寶，即同相、異相、和合相，如前所述，這是終極三乘的說法。或者有十門來顯示，應當知道這是就一乘來說的。為什麼呢？這十種三寶的相狀，在修行、心證、比教、智處，無不顯現，即是住持三寶成就其巨大的利益，主伴具足，通於因陀羅網般的微細等。這裡也包含前面各種教法所說明的三寶，都在其中。 第六，採擇確定所歸屬。其中有五個方面。一是舍邪歸正門，即只是捨棄外道的三種邪見，歸向于有漏三寶，這是就人天乘來說的，因為在這裡沒有無漏的緣故，佛也是如此。二是捨棄低劣而歸向殊勝的門，以彼（指有漏三寶）
【English Translation】 English version Among these matters are the present Buddhas, Bodhisattvas, and so on. Moreover, Buddhas and Bodhisattvas appear within a single mote of dust. Furthermore, each and every Dharma gate fully possesses the causes and effects of the Buddha and Sangha. As it is said in the scriptures, the Tathagata emits from between his eyebrows a number of Bodhisattvas equal to the dust particles. Also, within his pores, he manifests the three realms, turning the wheel of the Dharma for the assembly of Bodhisattvas. Thus, the Three Jewels are also contained within the Buddha. Moreover, he encompasses all Dharmas with the Dharmakaya, exhausting them completely. Therefore, all Dharmas are the Three Jewels. Fifth, to clarify the differences in categories, there are two aspects: first, distinction, then, synthesis. In terms of distinction, the Buddha Jewel may be the same as a worldly body, referring to the realms of humans and devas; or it may be one or two bodies, referring to the Hinayana (Small Vehicle); or one, two, three, or four bodies, referring to the Three Vehicles; or ten bodies, to reveal the inexhaustible, referring to the Ekayana (One Vehicle). The meanings of these terms are as explained elsewhere. Within the Dharma Jewel, there may be only the teaching Dharma, referring to the realms of humans and devas; or it may possess four types, as in the Hinayana; or it may also be four types or only one type, referring to the Three Vehicles, with the same name as in the Hinayana but with different meanings. Or it may possess all the aforementioned types, or it may possess ten types, namely, principle (li), phenomena (shi), etc., with the main and accompanying aspects complete, referring to the Ekayana. Within the Sangha, there may be only the Sangha of ordinary beings, referring to the realms of humans and devas; or only the Sangha of Sravakas (Hearers), referring to the Hinayana; or the Sangha common to the Three Vehicles, referring to the Three Vehicles; or only the Sangha of Bodhisattvas, referring to the Ekayana. In summary, there may be two types of Three Jewels: first, the true Three Jewels, which are the distinct characteristics described earlier; second, the nominal Three Jewels, which are the Three Jewels of maintenance described earlier, referring to the Hinayana and the realms of humans and devas, but with different meanings. Or there may be three types, namely, the same aspect, the different aspect, and the combined aspect, as mentioned before, which is the ultimate teaching of the Three Vehicles. Or there may be ten gates to reveal them, which should be understood as referring to the Ekayana. Why? Because the characteristics of these ten Three Jewels are manifested in practice, mind-realization, comparative teachings, and wisdom, without exception. That is, the Three Jewels of maintenance accomplish their great benefit, with the main and accompanying aspects complete, encompassing the subtle aspects like Indra's net. Here, it also includes the Three Jewels explained by the previous teachings, all within it. Sixth, to select and determine the refuge. There are five aspects within this. First, the gate of abandoning the heterodox and returning to the orthodox, which means simply abandoning the three heterodox views of external paths and returning to the Three Jewels with outflows (asrava), referring to the realms of humans and devas, because there is no outflow-free (anasrava) here, and the Buddha is also the same. Second, the gate of abandoning the inferior and returning to the superior, taking that (the Three Jewels with outflows)
有漏諸功德等。悉非究竟安隱處故。不辨歸依彼。但相從攝在寶中。而非究竟真歸依處故。雜心言。三寶各二種。佛有二種。一生身佛。二法身佛。法亦有二種。一無我法。二第一義法。僧亦二種。一第一義僧。二等僧。皆得名寶。乃至約寶明歸。問云。三寶各二種。為歸何等耶。答歸依彼諸佛所得無學法僧學無學法。涅槃無上法。此明唯歸佛無漏五分法身。不歸有漏生身。唯歸僧所得學無學無漏法。不歸有漏等僧唯歸涅槃無漏法。不歸無我有漏法故。問何故寶中通攝。歸中局耶。答欲明三寶是所敬養。若其揀擇此有漏此無漏。則敬養心狹生福則劣。歸依據究竟安隱處者。則可歸依無漏。此有漏則非重故不歸也。如世間田宅俱皆寶重。若欲歸之要舍田歸宅。此亦如是。或可通收。此有二義。或以寶同歸寶唯無漏。如此上辨。或以歸同寶歸亦通收。以皆寶重悉為物依故也。上來約小乘說。三舍權歸實門。謂彼愚法二乘無漏亦非可歸。以非究竟安隱處故。如彼化城終須舍故。唯大乘中。所得無漏同歸實相。是真歸依處也。寶門興供通攝如前。歸門趣本舍權歸實。如經中歸聲聞僧。犯菩薩戒等。此約三乘終教說。或通歸二無漏。此有二義。一如前愚法亦是可歸。以諸趣寂皆究竟故。諸不定性必迴心故。余寶準之。此約始教說
{ "translations": [ "現代漢語譯本：", "有漏的諸功德等，都不是究竟安穩的歸宿，所以不應歸依它們。只能說它們也包含在『寶』的範疇內，但並非究竟真實的歸依之處。如《雜心論》所說：『三寶各有兩種。佛有二種：一生身佛（Rūpakāya，佛的色身），二法身佛（Dharmakāya，佛的法身）。法也有二種：一無我法（Anātman，無我的教義），二第一義法（Paramārtha-satya，勝義諦）。僧也有二種：一第一義僧（Āryasaṃgha，聖僧），二等僧（ordinary Saṃgha，凡夫僧）。』這些都可以稱為『寶』，乃至可以根據『寶』來闡明歸依的含義。", "有人問：『三寶各有兩種，應該歸依哪一種呢？』", "回答是：『應該歸依諸佛所證得的無學法（Aśaikṣa-dharma，無須再學的法）和僧眾所證得的有學無學法（Śaikṣa-aśaikṣa-dharma，需要學習和無需再學的法），以及涅槃（Nirvāṇa，寂滅）這種無上法。』", "這說明我們只歸依佛的無漏五分法身（Pañca-skandha-dharmakāya，由戒、定、慧、解脫、解脫知見五分組成的法身），不歸依有漏的生身（Rūpakāya，色身）。只歸依僧眾所證得的有學無學無漏法，不歸依有漏的等僧（ordinary Saṃgha，凡夫僧）。只歸依涅槃這種無漏法，不歸依無我這種有漏法。", "有人問：『為什麼在「寶」的範疇內可以全部包含，而在「歸依」的範疇內卻有所侷限呢？』", "回答是：『因為要表明三寶是值得尊敬供養的。如果加以揀擇，認為這個是有漏的，那個是無漏的，那麼尊敬供養的心就會變得狹隘，產生的福德也會減少。而歸依是爲了尋求究竟安穩的歸宿，所以可以歸依無漏的。有漏的不是最重要的，所以不歸依。』就像世間的田地和住宅都非常寶貴，如果想要歸依，就要捨棄田地而歸依住宅。這裡也是同樣的道理。或者也可以全部包含，這有兩種含義：一種是認為『寶』和『歸依』都是指無漏的，就像上面所說的那樣。另一種是認為『歸依』和『寶』一樣，可以全部包含，因為它們都是寶貴的，都可以作為依靠。", "以上是從小乘的角度來說的。從小乘三舍權歸實（捨棄權宜之法，歸向真實之法）的角度來看，那些執著於法的二乘人（Śrāvaka-pratyekabuddha，聲聞和緣覺），認為無漏也不是可以歸依的，因為它不是究竟安穩的歸宿，就像化城（幻化的城市）最終需要捨棄一樣。只有在大乘中，所證得的無漏才與實相（Tathatā，真如）相同，才是真正的歸依之處。『寶』的範疇內興建供養可以全部包含，就像前面所說的那樣。『歸依』的範疇內趨向根本，捨棄權宜之法，歸向真實之法，就像經典中說歸依聲聞僧（Śrāvakasaṃgha，聲聞僧），會犯菩薩戒（Bodhisattva-śīla，菩薩的戒律）等。這是從三乘終教（最終的教義）的角度來說的。或者也可以全部歸依兩種無漏，這有兩種含義：一種是認為像前面所說的，執著於法也是可以歸依的，因為所有趨向寂滅的道路都是究竟的，所有不定性的人最終都會回心轉意。其他的『寶』也可以以此類推。這是從始教（最初的教義）的角度來說的。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。二此大乘中自有二無漏故。又亦自有三乘法故。故說通二非攝愚法。此通始終漸教說也。四舍相歸真門。謂自宗中唯同相三寶究竟安隱故令歸依。余非究竟故佛勸舍。是故涅槃經云。汝今不應如諸聲聞凡夫之人分別三歸。何以故。于佛性中即有法僧。為欲化度聲聞凡夫故。分別說三歸異相。又云。若於三寶修異相者。當知是章清凈三歸即無依處。此等經意。勸舍別歸同。當知此約終教。及頓教說也。或亦通收皆可寶重。悉為佛依故。此約三乘教說。五舍末歸本門。唯一乘中十二寶具足主伴窮於法界。盡三世間攝一切法。是真歸處。余隨物機虧盈不定。或亦通收。以本末圓融無二相故。攝方便故。同一法界故。是故乃至人天所得亦在其中。余義準之。
第七業用優劣者。三三寶中別相最勝。餘二漸劣。于中同相業用者。此中既不分三相。但平等為用。此有三義。謂依持資成別相用故。隨緣顯現別相用故。稱諸菩薩觀智現故。別相中佛寶利益業用最勝。法次僧劣故。涅槃經云。譬如人身頭最為上。非余支節手足等也。佛亦如是最為尊上。非法僧也。余義可知。住持用僧最勝。以能秉持佛法益眾生故法次。但作境界資成三慧故。佛寶最劣。形像但為生信境故。若一乘三寶業用皆齊。以普賢等亦盡佛境故。法界起用法
【現代漢語翻譯】 現代漢語譯本：二、此大乘中自有二種無漏功德的緣故，又因為其中也包含有三乘佛法，所以說它能通攝二者，而非只攝取愚昧之法。這裡所說的『通』，是指貫穿始終的漸教所說的情況。四、捨棄差別相，歸向真如之門。意思是說，在自宗（指天臺宗）中，只有同相三寶才是究竟安穩的，所以勸人歸依。其餘的並非究竟，所以佛勸人捨棄。因此，《涅槃經》中說：『你們現在不應該像那些聲聞、凡夫之人那樣，分別三歸（佛、法、僧）。為什麼呢？因為在佛性中就包含了法和僧。爲了化度聲聞和凡夫，才分別說三歸的不同相狀。』又說：『如果對於三寶修習差別相，那麼要知道，這種清凈的三歸就沒有依靠之處。』這些經文的意思是，勸人捨棄差別，歸向同一。應當知道，這是約終教和頓教所說的。或者也可以通通收攝，因為一切都可寶重，都可以作為佛的依靠。這是約三乘教所說的。五、捨棄末端，歸向根本之門。只有一乘佛法中，十二種寶都具足，主伴關係窮盡法界，涵蓋三世間的一切法，這才是真正的歸依之處。其餘的則隨著眾生的根機而有盈虧不定。或者也可以通通收攝，因為根本和末端圓融無二相，爲了攝取方便，同在一個法界中。所以，乃至人天所得到的福報也都在其中。其餘的意義可以類推。 第七、業用優劣方面。在別相三寶中，別相的功用最殊勝，其餘兩種漸次減弱。在同相三寶的業用方面，因為其中不區分三種相狀，只是平等地發揮作用。這裡有三種含義：一是依持、資助、成就別相的功用；二是隨著因緣顯現別相的功用；三是稱合諸菩薩的觀智而顯現。在別相三寶中，佛寶的利益業用最殊勝，法寶次之，僧寶最弱。所以，《涅槃經》中說：『譬如人身，頭最為尊貴，不是其他肢體手足等可以相比的。佛也是這樣，最為尊上，不是法和僧可以相比的。』其餘的意義可以知道。在住持三寶的業用方面，僧寶最殊勝，因為能夠秉持佛法，利益眾生；法寶次之，但只是作為境界，資助三慧（聞慧、思慧、修慧）；佛寶最弱，因為佛的形像只是爲了生起信仰的境界。如果是一乘三寶，業用都是齊等的，因為普賢菩薩等也窮盡了佛的境界，從法界發起作用。
【English Translation】 English version: Two, this Mahayana itself has two kinds of Anāsrava (無漏, without outflows) because it also contains the teachings of the Three Vehicles (三乘, Triyāna). Therefore, it is said to encompass both, rather than just embracing ignorant practices. The 'encompassing' here refers to the gradual teachings (漸教) that span from beginning to end. Four, abandoning the differentiated aspects and returning to the gate of Suchness (真如). This means that within our own school (referring to the Tiantai school), only the Sameness-Aspect Three Jewels (同相三寶) are ultimately safe and secure, so we encourage people to take refuge in them. The others are not ultimate, so the Buddha advises us to abandon them. Therefore, the Nirvana Sutra says: 'You should not now, like those Śrāvakas (聲聞, Hearers) and ordinary people, differentiate the Three Refuges (三歸, Triśaraṇa). Why? Because within Buddha-nature (佛性, Buddhatā) itself, there are Dharma (法) and Sangha (僧). It is for the sake of transforming and guiding Śrāvakas and ordinary people that we separately speak of the different aspects of the Three Refuges.' It also says: 'If one cultivates the differentiated aspects of the Three Jewels, then know that this pure Three Refuges has no place to rely on.' The meaning of these sutras is to encourage people to abandon differentiation and return to sameness. It should be known that this is spoken about in relation to the Perfect Teaching (終教) and the Sudden Teaching (頓教). Or it can also encompass all, because everything is precious and can be relied upon as the Buddha. This is spoken about in relation to the Three Vehicle teachings. Five, abandoning the branch and returning to the root. Only in the One Vehicle (一乘, Ekayāna) teachings are the twelve treasures fully present, the relationship between the main and supporting elements exhausts the Dharmadhātu (法界, realm of reality), and encompasses all dharmas of the three realms. This is the true place of refuge. The others have deficiencies and uncertainties depending on the capacity of beings. Or it can also encompass all, because the root and branch are perfectly integrated without two aspects, for the sake of embracing expedient means, and are in the same Dharmadhātu. Therefore, even the blessings obtained by humans and gods are included within it. The remaining meanings can be inferred by analogy. Seven, regarding the superiority and inferiority of functions. Among the differentiated-aspect Three Jewels (別相三寶), the function of the differentiated aspect is the most superior, and the other two gradually weaken. Regarding the functions of the Sameness-Aspect Three Jewels, because it does not distinguish the three aspects, it simply functions equally. There are three meanings here: first, it relies on, supports, and accomplishes the function of the differentiated aspect; second, it manifests the function of the differentiated aspect according to conditions; third, it manifests in accordance with the wisdom of the Bodhisattvas. Among the differentiated-aspect Three Jewels, the beneficial function of the Buddha Jewel (佛寶, Buddha-ratna) is the most superior, the Dharma Jewel (法寶, Dharma-ratna) is next, and the Sangha Jewel (僧寶, Sangha-ratna) is the weakest. Therefore, the Nirvana Sutra says: 'For example, in the human body, the head is the most supreme, not the other limbs such as hands and feet. The Buddha is also like this, the most honored, not the Dharma and Sangha.' The remaining meanings can be understood. Regarding the function of the Sustaining Three Jewels (住持三寶), the Sangha Jewel is the most superior, because it can uphold the Buddha-dharma and benefit sentient beings; the Dharma Jewel is next, but it only serves as a realm, supporting the three wisdoms (三慧, tri-prajñā) (hearing, thinking, and cultivation); the Buddha Jewel is the weakest, because the Buddha's image only serves as a realm for generating faith. If it is the One Vehicle Three Jewels, the functions are all equal, because Samantabhadra (普賢, Universal Worthy) and others also exhaust the realm of the Buddha, and function from the Dharmadhātu.
如是故。又諸乘三寶益用分齊。各望本宗準可知耳。
第八明次第者有二。先別後總。初中同相三寶。三相不分無始本有故。無先後也。別相中有四門。一約起化次第。先佛次法后僧。以佛是教主故。依佛說法故依法修行。以成僧故。如經云。始在佛樹力降魔。得甘露滅覺道成。三轉法輪于大千。其輪本來常清凈。天人得道。此為證。三寶於是現世間。寶性論亦同此說。二約入證次第。先法次佛后僧。謂法是諸佛所師故。能生佛故。故先明也。證此法已道成佛也。后度弟子方有僧也。問佛未證法前豈不名僧耶。答如釋迦佛未坐道樹前。不名為僧。以無眾故無僧相無秉法故。三約興教次第。先佛次僧后法。如此經中。佛先現坐寶師子座。次集十方諸菩薩眾。後方加請說示法門。四約修行次第。先僧次法后佛。謂修行之來。先須舍俗投緇。雖復出家必須依法修行。行滿究竟終得成佛也。住持中。約元起之由以明次第。則佛寶在先。如憂填王等造像初故。次佛滅后迦葉等結集法眼故次也。后度凡僧以持佛法。故居后也。若一乘三寶皆無前後。以於法界大緣起中。同時顯現悉具足故。或皆有先後。以主伴相成故。隨舉為首故。總說者。小乘二三寶中。真實居先假名在後。三乘三三寶中。同相居先別相為次。住持在後。一
【現代漢語翻譯】 現代漢語譯本： 確實是這樣。還有，各種乘的三寶的利益和作用的界限，各自參照其本宗的說法就可以知道了。
第八，闡明次第關係，分為先分別后總括兩個部分。首先，在同相三寶中，由於三相不分，是無始本有的，所以沒有先後順序。在別相三寶中，有四種角度：一、從開始教化的次第來看，先是佛，然後是法，最後是僧。因為佛是教主，依據佛所說的法，才能依法修行，從而成就僧。如經文所說：『最初在菩提樹下，以力量降伏魔，獲得甘露，證悟成道。三轉法輪于大千世界，法輪本來就是清凈的。天人和眾生因此得道。』這就是證明。三寶因此顯現於世間。《寶性論》的說法也相同。二、從進入證悟的次第來看，先是法，然後是佛，最後是僧。因為法是諸佛的老師，能夠產生佛，所以首先闡明法。證悟了這個法之後，才能成就佛道。然後度化弟子，才會有僧。有人問：佛在沒有證悟法之前，難道不叫僧嗎？回答是：就像釋迦牟尼佛在沒有坐在菩提樹下之前，不能稱為僧。因為沒有大眾，就沒有僧的相貌，也沒有秉持佛法。三、從興盛佛教的次第來看，先是佛，然後是僧，最後是法。就像這部經中，佛首先顯現，坐在寶師子座上，然後聚集十方諸菩薩眾，最後才請佛開示法門。四、從修行的次第來看，先是僧，然後是法，最後是佛。所謂修行，首先必須捨棄世俗，加入僧團。即使出家了，也必須依法修行。修行圓滿究竟，最終才能成佛。在住持三寶中，從最初產生的緣由來闡明次第，那麼佛寶在最先，就像優填王等人最初製造佛像一樣。其次是佛滅度后，迦葉等人結集法眼。然後是度化凡夫僧眾來護持佛法，所以排在最後。如果是一乘三寶，就沒有先後順序，因為在法界大緣起中，同時顯現，全部具足。或者說，也都有先後順序，因為有主伴相互成就的關係，所以可以隨便舉一個作為開始。 總的來說，在小乘的二種或三種三寶中，真實三寶在前，假名三寶在後。在三乘的三種三寶中，同相三寶在前，別相三寶在其次，住持三寶在最後。一
【English Translation】 English version: It is indeed so. Furthermore, the limits of the benefits and functions of the Three Jewels in each vehicle can be understood by referring to the doctrines of their respective schools.
Eighth, clarifying the order involves two parts: first, distinguishing, then summarizing. Initially, within the Three Jewels of the same aspect (同相三寶), there is no sequence because the three aspects are inseparable and have been inherently present since the beginningless past. Within the Three Jewels of distinct aspects (別相三寶), there are four perspectives: First, from the order of initiating transformation, it is first the Buddha, then the Dharma, and finally the Sangha. This is because the Buddha is the teaching master; one practices according to the Dharma spoken by the Buddha, thereby forming the Sangha. As the scripture says: 'Initially, under the Bodhi tree, with power, he subdued Mara, attained the nectar of extinction, and realized the path to enlightenment. He turned the Dharma wheel three times in the great thousand world system; the wheel was originally always pure. Gods and humans attained the path. This is the proof. The Three Jewels then appeared in the world.' The Ratnagotravibhāga (寶性論) also states the same. Second, from the order of entering realization, it is first the Dharma, then the Buddha, and finally the Sangha. This is because the Dharma is the teacher of all Buddhas and can generate Buddhas, so it is clarified first. Having realized this Dharma, one attains Buddhahood. Only after liberating disciples is there a Sangha. Someone asks: Before the Buddha realized the Dharma, was he not called a Sangha? The answer is: Like Śākyamuni Buddha before sitting under the Bodhi tree, he was not called a Sangha because there was no assembly, no aspect of the Sangha, and no upholding of the Dharma. Third, from the order of flourishing the teachings, it is first the Buddha, then the Sangha, and finally the Dharma. As in this scripture, the Buddha first appears, seated on a jeweled lion throne, then gathers the bodhisattva assembly from the ten directions, and finally requests the Buddha to expound the Dharma. Fourth, from the order of practice, it is first the Sangha, then the Dharma, and finally the Buddha. So-called practice first requires abandoning the secular and joining the monastic order. Even after leaving home, one must practice according to the Dharma. When practice is complete and ultimate, one finally attains Buddhahood. In the Sustaining Three Jewels (住持三寶), clarifying the order from the origin of their arising, the Buddha Jewel comes first, like King Udayana (優填王) and others initially making Buddha images. Next is Kāśyapa (迦葉) and others compiling the Dharma Eye after the Buddha's passing. Then, ordinary Sangha members are liberated to uphold the Buddha's Dharma, so they come last. If it is the One Vehicle Three Jewels, there is no sequence because they appear simultaneously and completely within the great dependent arising of the Dharma realm. Or, they all have a sequence because of the relationship of principal and attendant mutually accomplishing each other, so one can arbitrarily take one as the beginning. In general, in the two or three types of Three Jewels of the Small Vehicle, the True Three Jewels come first, and the Nominal Three Jewels come last. In the three types of Three Jewels of the Three Vehicles, the Three Jewels of the same aspect come first, the Three Jewels of distinct aspects come second, and the Sustaining Three Jewels come last. One
乘十三寶。或前後或非前後如前說。余義準可知。
流轉章
生滅流轉略作十門。一明違順。二斷常。三一異。四有無。五生滅。六前後。七時世。八因果。九真妄。十成觀。初中於一有為流轉法上義分為二。謂前念滅后念生。經云。如印印泥印壞文成。此即印壞為滅文成為生。又經云。由前五陰故。后陰相續生等。皆是此流轉義也。此中生滅違順有二門。初總后別。總中有四義。一相違義。以背滅為生生盡為滅。以相違故成生滅。二順義。以前念若不滅后念不生。要由滅前念后念方生。是故相順方成生滅。問若前念不滅后念不得生。以二念不並故者。既其滅已亦不得生。以生無所依故。如論云。滅法何能緣。故無次第緣。是故滅已無物誰能生后。答滅有二種。一斷滅。二剎那滅。今非斷滅故不同無物。問此剎那滅若不同無物。應非是滅。答是剎那滅必引后。故不同無物。若不引后非此滅故。問若剎那必引後生。是即不得入無心定等。以滅已無間要必生故。答剎那有二位。一約能依轉識粗故。皆從自種生。前念后念近遠俱為等無。聞緣。二約所依本識細故。前後流注滅已更生無間相續。問若爾。入寂二乘最後滅心。應亦還生。即無涅槃便成大過。答若約小乘初教。可如所難。以彼宗中許入寂二乘永滅斷故
【現代漢語翻譯】 現代漢語譯本 乘坐十三種寶物。或者在前，或者不在前，或者在後，或者不在後，如前文所說。其餘的含義可以依此類推得知。
流轉章
生滅流轉，略作十個方面來闡述：一、明違順；二、斷常；三、一異；四、有無；五、生滅；六、前後；七、時世；八、因果；九、真妄；十、成觀。首先，在『有為流轉法』上，從意義上分為兩種情況，即前念滅后念生。《經》中說：『如印印泥，印壞文成。』這就是印壞為滅，文成為生。又《經》中說：『由前五陰故，后陰相續生等。』都是這種流轉的含義。這裡，生滅的違順有兩種情況：先總說，后別說。總說中有四種含義：一、相違義，以背離滅為生，生盡為滅，因為相互違背，所以成就生滅。二、順義，如果前念不滅，后念就不會生；一定要前念滅了，后念才能生。所以相互順應才能成就生滅。問：如果前念不滅，后念就不能生，因為兩個念頭不能並存。既然前念已經滅了，后念也無法產生，因為生沒有所依靠。如《論》中說：『滅法何能緣？故無次第緣。』所以滅了之後，沒有東西能夠產生后念。答：滅有兩種，一是斷滅，二是剎那滅。現在說的不是斷滅，所以不同於什麼都沒有的情況。問：這種剎那滅如果不同於什麼都沒有的情況，那應該不是滅。答：是剎那滅，必定會引發后念，所以不同於什麼都沒有的情況。如果不引發后念，就不是這種滅。問：如果剎那滅必定引發後生，那就不能進入無心定等，因為滅了之後必然會產生。答：剎那滅有兩種狀態，一是就作為能依的轉識來說，因為轉識粗顯，所以都從各自的種子產生，前念和后念，無論遠近，都同樣是無間緣。二是就作為所依的本識來說，因為本識細微，所以前後流注，滅了之後立即產生，無間斷地相續。問：如果這樣，進入寂滅的二乘聖者，最後滅的心也應該還會再生，那就沒有涅槃了，這會造成很大的過失。答：如果從小乘初教的角度來說，可以像你所說的那樣責難。因為他們的宗義中，認為進入寂滅的二乘聖者是永遠斷滅的。
【English Translation】 English version Riding on thirteen kinds of treasures. Either in front or not in front, either behind or not behind, as described earlier. The remaining meanings can be understood by analogy.
Chapter on Transmigration
The cycle of arising and ceasing is briefly explained in ten aspects: 1. Clarifying opposition and accordance; 2. Cessation and permanence; 3. Oneness and difference; 4. Existence and non-existence; 5. Arising and ceasing; 6. Before and after; 7. Time and world; 8. Cause and effect; 9. Truth and falsehood; 10. Accomplishing contemplation. Firstly, regarding 『conditioned transmigratory phenomena (有為流轉法)』, it is divided into two aspects in terms of meaning, namely, the cessation of the previous thought and the arising of the subsequent thought. The Sutra says: 『Like a seal imprinting mud, the seal breaks and the pattern is formed.』 This means the breaking of the seal is cessation, and the forming of the pattern is arising. Also, the Sutra says: 『Due to the previous five skandhas (五陰), the subsequent skandhas arise in succession, etc.』 All of these are the meaning of this transmigration. Here, there are two aspects to the opposition and accordance of arising and ceasing: first, a general explanation, then a specific explanation. The general explanation has four meanings: 1. The meaning of opposition, taking turning away from cessation as arising, and the exhaustion of arising as cessation. Because they oppose each other, arising and ceasing are accomplished. 2. The meaning of accordance, if the previous thought does not cease, the subsequent thought will not arise; only when the previous thought ceases can the subsequent thought arise. Therefore, mutual accordance accomplishes arising and ceasing. Question: If the previous thought does not cease, the subsequent thought cannot arise, because the two thoughts cannot coexist. Since the previous thought has already ceased, the subsequent thought also cannot arise, because arising has nothing to rely on. As the Treatise says: 『How can a ceased dharma be a condition? Therefore, there is no sequential condition.』 So after cessation, there is nothing that can give rise to the subsequent thought. Answer: There are two kinds of cessation, one is complete cessation (斷滅), and the other is momentary cessation (剎那滅). What is being discussed now is not complete cessation, so it is not the same as nothingness. Question: If this momentary cessation is not the same as nothingness, then it should not be cessation. Answer: It is momentary cessation, and it will definitely lead to the subsequent thought, so it is not the same as nothingness. If it does not lead to the subsequent thought, then it is not this kind of cessation. Question: If momentary cessation necessarily leads to subsequent arising, then one cannot enter into the no-mind samadhi (無心定), etc., because after cessation, there will necessarily be arising. Answer: Momentary cessation has two states, one is in relation to the transforming consciousness (轉識) that serves as the support, because the transforming consciousness is coarse, so it all arises from its own seeds, and the previous and subsequent thoughts, whether near or far, are all equally contiguous conditions. The second is in relation to the fundamental consciousness (本識) that serves as the support, because the fundamental consciousness is subtle, so the flow of before and after, ceasing and immediately arising, continues without interruption. Question: If that is the case, then the last mind that ceases for the Arhats (二乘) who enter Nirvana (寂滅) should also arise again, then there would be no Nirvana, which would be a great fault. Answer: If we speak from the perspective of the initial teachings of the Hinayana (小乘), we can be challenged as you have said. Because in their doctrine, they believe that the Arhats who enter Nirvana are eternally extinguished.
。若終教等即不如此。以二乘人。燒分段身生滅度想入于涅槃。而余世界受變易身。受佛教化行菩薩道。乃至成佛。盡于未來無有斷絕。以無眾生作非眾生故。四記論中。滅者復生分別記者。此約小乘說。問此微細滅既自不住。何能有力而生后念。答以依真如如來藏故。令此生滅得生滅也。經云。依如來藏故有生滅心等。又經云。依無住本立一切法等。是故滅無真依無以起生。生不依真不從滅起。起信論云。不生不滅與生滅和合。名阿梨耶識。是即流轉是不流轉轉也。是故相順而成生滅。三此二亦違亦順方得生滅。由前二義不相離故。以若不滅生無以生。生若不依滅無以背滅。是故由極相違方極相順。思之可解。四非違非順方得生滅。由前二義相形奪故。以無二為一。離二相故。違順雙泯故。
第二別解者。此生及滅各開之為二。前念滅中二義。一滅壞義。二引后義。后念生中有二義。一依前義。二背前義。由滅壞與背前生滅極相違。由引后與依前生滅極相順。由滅壞不異引后故。由依前不異背前故。是故亦違亦順無有障礙。由滅壞融引后。背前融依前故。生滅非違非順也。更有句數思之可見。
第二斷常者。亦先總后別。總中四句由前滅故不常。中後生故不斷。俱不俱準思之。別中亦四句。由滅壞及背
【現代漢語翻譯】 現代漢語譯本：如果像終教等教義就不是這樣了。因為二乘人，焚燒分段生死的身軀，產生寂滅的念頭，進入涅槃。而在其他世界，接受變易生死的身軀，接受佛的教化，修行菩薩道，乃至成就佛果，直到未來都沒有斷絕。因為沒有眾生可以作為非眾生（來度化）的緣故。《四記論》中，關於『滅者復生』的分別記載，這是從小乘的角度來說的。問：這種微細的滅既然自己都不能停留，怎麼能有力氣產生後面的念頭呢？答：因為依靠真如如來藏的緣故，使得這種生滅能夠生滅。《經》中說：『依如來藏故有生滅心等。』又《經》中說：『依無住本立一切法等。』因此，滅如果沒有真實的依靠，就沒有辦法產生生；生如果不依靠滅，就不會從滅而生起。《起信論》說：『不生不滅與生滅和合，名為阿梨耶識（Alaya-vijnana，阿賴耶識，又稱藏識）。』這就是流轉與不流轉的轉化。因此，相互順應而成就生滅。三、這二者既相違又相順，才能產生生滅。由於前面兩種意義不相離的緣故。如果不是滅，生就沒有辦法產生；生如果不依靠滅，就沒有辦法背離滅。因此，由於極其相違，才極其相順。仔細思考就可以理解。四、非違非順才能產生生滅。由於前面兩種意義相互影響和消減的緣故。因為沒有二，成為一，遠離二相的緣故。違和順都消泯的緣故。 第二種特別的解釋是，將這個生和滅各自展開為兩種含義。前念滅中有兩種含義：一是滅壞的含義，二是引導后唸的含義。后念生中有兩種含義：一是依靠前唸的含義，二是背離前唸的含義。由於滅壞和背離前唸的生滅極其相違。由於引導后念和依靠前唸的生滅極其相順。由於滅壞不異於引導后唸的緣故。由於依靠前念不異於背離前唸的緣故。因此，既相違又相順，沒有障礙。由於滅壞融攝了引導后念，背離前念融攝了依靠前唸的緣故。生滅既非相違也非相順。再多用一些句式思考就可以明白了。 第二，關於斷和常。也是先總說后別說。總的說來有四句：由於前面的滅的緣故，所以不是常；由於後面的生的緣故，所以不是斷。俱和不俱，可以參照思考。別說中也有四句：由於滅壞和背離前唸的緣故
【English Translation】 English version: If it were like the teachings of the Final Teaching and others, it would not be like this. Because the Two Vehicles (Sravakas and Pratyekabuddhas), burn their bodies of segmented existence (分段身, Fen Duan Shen), generate the thought of extinction and enter Nirvana (涅槃, Niepan). But in other worlds, they receive bodies of transformational existence (變易身, Bian Yi Shen), receive the Buddha's teachings, practice the Bodhisattva path, and even attain Buddhahood, continuing into the future without end. Because there are no sentient beings that can be treated as non-sentient beings. In the 'Treatise on the Four Records,' the separate record concerning 'those who are extinguished are reborn' is spoken from the perspective of the Small Vehicle (Hinayana). Question: Since this subtle extinction cannot even abide by itself, how can it have the power to generate the subsequent thought? Answer: Because it relies on the Thusness (真如, Zhen Ru) and the Tathagatagarbha (如來藏, Ru Lai Zang), it allows this arising and ceasing to arise and cease. The Sutra says: 'Relying on the Tathagatagarbha, there are arising and ceasing minds, etc.' Also, the Sutra says: 'Relying on the root of non-abiding, all dharmas are established, etc.' Therefore, if extinction has no true reliance, there is no way to generate arising; if arising does not rely on extinction, it will not arise from extinction. The 'Awakening of Faith in the Mahayana' says: 'Non-arising and non-ceasing combine with arising and ceasing, and are called Alaya-vijnana (阿梨耶識, A Li Ye Shi, store consciousness).' This is the transformation of the flowing and the non-flowing. Therefore, they accord with each other and accomplish arising and ceasing. Three, these two are both contradictory and accordant, and only then can arising and ceasing occur. Because the previous two meanings are inseparable. If it were not for extinction, there would be no way for arising to occur; if arising did not rely on extinction, there would be no way to turn away from extinction. Therefore, because they are extremely contradictory, they are also extremely accordant. Thinking about it can lead to understanding. Four, non-contradictory and non-accordant is how arising and ceasing can occur. Because the previous two meanings influence and diminish each other. Because there is no two, becoming one, being apart from the two aspects. Because contradiction and accordance are both extinguished. The second special explanation is to unfold this arising and ceasing into two meanings each. In the extinction of the previous thought, there are two meanings: one is the meaning of destruction, and the other is the meaning of leading to the subsequent thought. In the arising of the subsequent thought, there are two meanings: one is the meaning of relying on the previous thought, and the other is the meaning of turning away from the previous thought. Because destruction and the arising of turning away from the previous thought are extremely contradictory. Because leading to the subsequent thought and relying on the previous thought are extremely accordant. Because destruction is not different from leading to the subsequent thought. Because relying on the previous thought is not different from turning away from the previous thought. Therefore, they are both contradictory and accordant, without obstruction. Because destruction merges with leading to the subsequent thought, and turning away from the previous thought merges with relying on the previous thought. Arising and ceasing are neither contradictory nor accordant. Thinking about it with more sentence structures will make it clear. Second, regarding annihilation and permanence. It is also first general and then specific. Generally speaking, there are four sentences: because of the previous extinction, it is not permanent; because of the subsequent arising, it is not annihilation. Both and neither can be considered by analogy. Specifically speaking, there are also four sentences: because of destruction and turning away from the previous thought
前故。法不至法本不移而不常。由引后及依前故位不絕。位恒流而不斷。由上二義不相離故不斷即不常。恒流而不轉。不轉轉轉不轉無二故也。由滅壞違生后。由背前違依前。是故非常非非常。非斷非非斷。今此流轉法。亦非流轉非不流轉也。思之可見。
第三一異者。亦二門。先總中亦四句。由前念中引后義。后念中背前義。是不一門。俱不俱等思之可知。二別中亦四。謂前後非一。各二非二為非異。俱不俱思之。又交絡相望亦四句可見。是故一異無礙流而不流也。
第四有無者亦四句。一后念中背前義是有義。二前念中滅壞義是無義。三后念中依前義是非有義。四前念中能引后義。是非無義。五由前二義無二。是俱存義。六由后二義無二。是俱泯義。七由存泯無礙。合前六句為一無障礙流轉。經云。一切法不生滅。我說剎那義。此之謂也。
第五生滅者。于中亦二重。初中四句。依前後起是無生義。以不由自能起故引后。是不滅義以有功能故。俱不俱準思之。又前念滅故不生。后念起故不滅。俱不俱思之。第六前後中亦二重。初總中四句。由依前及引后故。二念不前後。由滅壞及背前故。二念不同時。由上二門不相離故。俱不俱等準思之。是故非初非中后。前中后取故而說流轉。流轉即無轉。
【現代漢語翻譯】 現代漢語譯本 先前的原因。法不會到達法的本源，不會移動但也不是永恒的。由於引導後續以及依賴先前的緣故，位置不會斷絕。位置恒常流動而不會停止。由於以上兩種含義不可分離，所以不斷絕即不是永恒。恒常流動而不轉變。不轉變和轉變，轉變和不轉變沒有區別。由於滅壞違背產生後續，由於背離先前違背依賴先前。因此，既不是永恒也不是非永恒，既不是斷滅也不是非斷滅。現在這個流轉的法，也不是流轉也不是不流轉。思考就可以明白。
第三，一異的含義。也分為兩個方面。首先，總的來說也有四句。由於前一念中引導後續的含義，后一念中背離先前的含義。這是不一的方面。俱有和不俱有等等，思考就可以明白。第二，分別來說也有四句。所謂前後不是一體，各自為二，非二即為非異。俱有和不俱有，思考就可以明白。另外，交錯相望也有四句，可以明白。因此，一異沒有妨礙，流動而不流動。
第四，有無的含義也有四句。一，后一念中背離先前的含義是有義。二，前一念中滅壞的含義是無義。三，后一念中依賴先前的含義是非有義。四，前一念中能夠引導後續的含義是非無義。五，由於前兩種含義沒有區別，是俱存的含義。六，由於后兩種含義沒有區別，是俱泯的含義。七，由於存在和泯滅沒有妨礙，結合前面的六句成為一種沒有障礙的流轉。《經》中說：『一切法不生滅，我說剎那義。』說的就是這個意思。
第五，生滅的含義。其中也有兩重含義。最初的四句，依賴前後產生是無生義。因為不是由自身能夠產生，所以引導後續是不滅義，因為具有功能。俱有和不俱有，按照這個標準思考。另外，前一念滅所以不生，后一念起所以不滅。俱有和不俱有，思考就可以明白。第六，前後的含義也有兩重。最初總的來說有四句。由於依賴先前以及引導後續的緣故，兩個念頭不分前後。由於滅壞以及背離先前的緣故，兩個念頭不同時。由於以上兩種含義不可分離的緣故，俱有和不俱有等等，按照這個標準思考。因此，不是最初也不是中間也不是最後。因為取前中后而說流轉，流轉即是沒有轉。
【English Translation】 English version The previous cause. The Dharma does not reach the source of Dharma, it does not move but is not constant. Because of leading to the subsequent and relying on the previous, the position is not cut off. The position constantly flows without stopping. Because the above two meanings are inseparable, not being cut off means not being constant. Constantly flowing without transforming. Non-transformation and transformation, transformation and non-transformation are not different. Because destruction violates the generation of the subsequent, because turning away from the previous violates relying on the previous. Therefore, it is neither eternal nor non-eternal, neither annihilation nor non-annihilation. Now this flowing Dharma is neither flowing nor non-flowing. It can be understood by thinking.
Third, the meaning of one and different. It is also divided into two aspects. First, in general, there are also four sentences. Because the previous thought leads to the meaning of the subsequent, and the subsequent thought turns away from the meaning of the previous. This is the aspect of not being one. Co-existence and non-co-existence, etc., can be understood by thinking. Second, separately speaking, there are also four sentences. The so-called front and back are not one body, each is two, and non-two is non-different. Co-existence and non-co-existence, can be understood by thinking. In addition, the intertwined mutual observation also has four sentences, which can be understood. Therefore, one and different are unobstructed, flowing without flowing.
Fourth, the meaning of existence and non-existence also has four sentences. One, the meaning of turning away from the previous in the subsequent thought is the meaning of existence. Two, the meaning of destruction in the previous thought is the meaning of non-existence. Three, the meaning of relying on the previous in the subsequent thought is the meaning of non-existence. Four, the meaning of being able to lead to the subsequent in the previous thought is the meaning of non-non-existence. Five, because the first two meanings are not different, it is the meaning of co-existence. Six, because the latter two meanings are not different, it is the meaning of co-annihilation. Seven, because existence and annihilation are unobstructed, combining the previous six sentences becomes an unobstructed flow. The 'Sutra' says: 'All Dharmas neither arise nor cease, I speak of the meaning of an instant.' This is what it means.
Fifth, the meaning of arising and ceasing. There are also two levels of meaning in it. The initial four sentences, relying on the front and back to arise is the meaning of non-arising. Because it is not able to arise from itself, leading to the subsequent is the meaning of non-ceasing, because it has function. Co-existence and non-co-existence, think according to this standard. In addition, the previous thought ceases, so it does not arise, and the subsequent thought arises, so it does not cease. Co-existence and non-co-existence, can be understood by thinking. Sixth, the meaning of front and back also has two levels. Initially, in general, there are four sentences. Because of relying on the previous and leading to the subsequent, the two thoughts are not front and back. Because of destruction and turning away from the previous, the two thoughts are not at the same time. Because the above two meanings are inseparable, co-existence and non-co-existence, etc., think according to this standard. Therefore, it is neither the beginning nor the middle nor the end. Because taking the front, middle, and back is said to be flowing, flowing is non-flowing.
別中通論有四重無礙。一不礙前後而說同時。二不礙同時而說前後。三不礙非三時而說三時。四不礙三時而說是非三時。經中劫入非劫非劫入劫等準之。第七約時世者。于中有三。初約趣向。二約相成。三約時法。初中有四。一從前向後門。謂依前念滅令后念生。是故依過去轉為現在。現在滅引起當來。由依此門則新新生。而無窮盡。二依後向前門。謂依本無今有已有還無。即當來作現在。現在現滅為過去。由依此門即唸唸滅而無停積。三由前二義不相離故。亦向前亦向後。依此門故。即生無盡而無不滅。滅無積而無不生。無障無礙思之。四由前二義形奪盡故。非向前非向後。依此門故。即滅無積而無滅。生無盡而無生。是謂無礙法門也。
第二相成者有五句。一此現在法由當來有。及由過去滅生。是故現在為二世所成。令現無體入於過未。二此現在法落謝為過去。引後作當來。是故二世為現所成。令過未無體。二入于現在。三由前二門不相離故。此約相成有力義故。三世俱立。四由前二義形奪盡故。此約相依無力義故。三世俱泯。五合前四義同一法故。存亡無礙理事雙融。思之可見。
第三時法者。于中亦有五門。一時不流而法轉。謂依前滅引後生。此生滅還引后。此是法轉也。然過去時不至現在。現
【現代漢語翻譯】 現代漢語譯本： 《別中通論》中有四重無礙。第一，不阻礙前後而說同時。第二，不阻礙同時而說前後。第三，不阻礙非三時而說三時。第四，不阻礙三時而說非三時。經文中『劫入非劫，非劫入劫』等，可以依此類推。第七，關於時世的討論，其中有三點：第一，關於趣向；第二，關於相成；第三，關於時法。第一點，關於趣向，其中有四種情況：第一，從前向後之門。指的是依靠前唸的滅去，使后念產生。因此，依靠過去轉變為現在，現在滅去引起將來。由於依靠這個門，所以新生不斷，而無窮無盡。第二，依靠後向前之門。指的是依靠本來沒有現在有，已經有的又歸於沒有。即將來成為現在，現在現滅成為過去。由於依靠這個門，就念念滅去而沒有停滯積累。第三，由於前兩種意義不相離，所以既向前也向后。依靠這個門，就產生無盡而沒有不滅，滅去沒有積累而沒有不生。沒有障礙，沒有妨礙，可以這樣思考。第四，由於前兩種意義相互否定，所以非向前也非向後。依靠這個門，就滅去沒有積累而沒有滅去，產生無盡而沒有產生。這就是所謂的無礙法門。 第二，相成有五句。第一，這個現在的法由將來有，以及由過去滅生。因此，現在為二世所成，使現在沒有自體而進入過去和未來。第二，這個現在的法衰落謝去成為過去，引導後來成為將來。因此，二世為現在所成，使過去和未來沒有自體，而進入現在。第三，由於前兩種門不相離，這是關於相成有力的意義，所以三世都成立。第四，由於前兩種意義相互否定，這是關於相互依靠沒有力的意義，所以三世都泯滅。第五，綜合前四種意義，同一法，所以存在和消亡沒有障礙，事和理雙重融合。思考就可以明白。 第三，時法，其中也有五門。第一，時間不流動而法轉變。指的是依靠前滅引導後生，這個生滅又引導後來的生滅，這就是法轉變。然而過去的時間不來到現在，現在
【English Translation】 English version: In the 'Comprehensive Treatise on Differences,' there are fourfold unobstructednesses. First, it does not obstruct speaking of simultaneity while referring to before and after. Second, it does not obstruct speaking of before and after while referring to simultaneity. Third, it does not obstruct speaking of the three times (past, present, future) while referring to non-three times. Fourth, it does not obstruct speaking of non-three times while referring to the three times. The sutra's examples of 'kalpa (aeon) entering non-kalpa, non-kalpa entering kalpa,' etc., can be understood analogously. Seventh, regarding the discussion of time and world, there are three aspects: first, regarding tendency; second, regarding mutual completion; third, regarding the dharma (law) of time. The first aspect, regarding tendency, has four situations: first, the gate of proceeding from before to after. This refers to relying on the cessation of the previous thought to cause the arising of the subsequent thought. Therefore, relying on the past to transform into the present, and the present cessation gives rise to the future. Because of relying on this gate, new arising occurs continuously, without end. Second, the gate of proceeding from after to before. This refers to relying on originally non-existent now existing, and already existing returning to non-existence. That is, the future becomes the present, and the present cessation becomes the past. Because of relying on this gate, thoughts cease moment by moment without stagnation or accumulation. Third, because the previous two meanings are inseparable, it proceeds both forward and backward. Relying on this gate, arising is endless without non-cessation, and cessation is without accumulation without non-arising. Without obstruction, without hindrance, contemplate in this way. Fourth, because the previous two meanings negate each other, it is neither forward nor backward. Relying on this gate, cessation is without accumulation without cessation, and arising is endless without arising. This is what is called the unobstructed dharma gate. Second, mutual completion has five statements. First, this present dharma (phenomenon) is due to the future existing, and due to the past ceasing and arising. Therefore, the present is completed by the two times, causing the present to have no self-nature and enter the past and future. Second, this present dharma declines and fades away to become the past, and guides the later to become the future. Therefore, the two times are completed by the present, causing the past and future to have no self-nature and enter the present. Third, because the previous two gates are inseparable, this is about the powerful meaning of mutual completion, so the three times are all established. Fourth, because the previous two meanings negate each other, this is about the powerless meaning of mutual dependence, so the three times are all extinguished. Fifth, combining the previous four meanings, it is the same one dharma, so existence and non-existence are without obstruction, and principle and phenomena are doubly integrated. Contemplate and you will see. Third, the dharma of time, also has five gates. First, time does not flow, but the dharma transforms. This refers to relying on the previous cessation to guide the subsequent arising, and this arising and ceasing guides the subsequent arising and ceasing, this is the dharma transformation. However, the past time does not come to the present, the present
在不至未來。此時不流也。此即約時念念間斷。約法相續恒流。二法不轉而時遷。謂由過去謝滅方有現在。現在落謝能引當來。三世唸唸無有斷絕。此是時遷流也。過去法不來至現在。現在法不去到于當來。各住自位不相到故。此法不轉也。此即約法本不相到。約時念念無間也。三俱遷者。離法無別時故。是故以時流法轉無二故。無始已來未曾暫停也。四非遷者。以不流之時不轉之法無二故。無始已來未曾遷動也。五合前四句不相離故。從無始來不動而流。遷而不易。無障無礙是此法體。思之可見。
第八因。果門中亦四位。一無二有。三俱四泯。初中謂此一念法。前因已滅對誰稱果。後果未生對誰說因。當念不住非因非果。二假有因果者。如論云。觀現在法有引後用。假立當果。對說現因。觀現在法有酬前相。假立曾因。對說現果。因果不無。三俱者。由有引后義故有因。由有酬前義故有果。由滅壞義故非因。由背前義故非果。由引后不異滅壞故。亦因亦非因。由酬前不異背前故。亦果亦非果。由四義合成一流轉。故具存亡二義也。四俱泯者。由滅壞不異引后故。非因非非因。背前不異酬前故。非果非非果。此二門復不異故。非因果非非因果。又若因果先存可得對之說。非既因果。先自不成今亦無。非因果之
【現代漢語翻譯】 現代漢語譯本 不會到來未來。此時也不會停留。這就是從時間上來說，每個念頭之間都有間斷。從法相上來說，是相續不斷的恒常流動。兩種法則不會改變，但是時間在流逝。這是說因為過去已經消逝，所以才有現在；現在消逝，才能引出未來。三世的每個念頭都沒有斷絕，這就是時間的遷流。過去的法不會來到現在，現在的法也不會去到未來，各自安住于自己的位置，所以不會互相到達，這就是法不轉變。這是從法的本質上來說，彼此不會互相到達，從時間上來說，每個念頭之間沒有間隔。三者都遷流，是因為離開法就沒有其他的時間。因此，時間流動和法轉變沒有區別，從無始以來就沒有停止過。不遷流，是因為不流動的時間和不轉變的法沒有區別，從無始以來就沒有遷動過。結合前面的四句，它們不會互相分離，所以從無始以來，不動的也在流動，遷流的也沒有改變。沒有阻礙，沒有妨礙，這就是法的本體，思考就可以明白。
第八，從因果的角度來說，也有四種情況：一、無二有，三、俱有，四、俱無。第一種情況是說，這一個念頭的法，之前的因已經滅亡，對誰來說是果？之後的果還沒有產生，對誰來說是因？當下的念頭不會停留，所以既不是因也不是果。第二種情況是假立因果，就像論中說的：觀察現在的法，有引導後面的作用，所以假立為當來的果，相對來說就是現在的因；觀察現在的法，有酬謝之前的形象，所以假立為曾經的因，相對來說就是現在的果。因果不是沒有。第三種情況是都有，因為有引導後面的意義，所以有因；因為有酬謝之前的意義，所以有果；因為有滅壞的意義，所以不是因；因為有背離之前的意義，所以不是果。因為引導後面和滅壞沒有區別，所以既是因又不是因；因為酬謝之前和背離之前沒有區別，所以既是果又不是果。因為四種意義合在一起流動，所以既有存在又有消亡兩種意義。第四種情況是都沒有，因為滅壞和引導後面沒有區別，所以不是因也不是非因；背離之前和酬謝之前沒有區別，所以不是果也不是非果。這兩種情況又沒有區別，所以不是因果也不是非因果。如果因果先前存在，就可以相對來說，不是因果，先前自己沒有成立，現在也沒有，不是因果。
【English Translation】 English version The future does not arrive. This moment does not stay. This refers to the interruption between each thought in terms of time. In terms of Dharma characteristics, it is a continuous and constant flow. The two Dharmas do not change, but time passes. This means that because the past has vanished, there is the present; when the present vanishes, it can lead to the future. There is no interruption in every thought of the three times (past, present, and future), which is the flow of time. The past Dharma does not come to the present, and the present Dharma does not go to the future. Each abides in its own position, so they do not reach each other. This is the non-transformation of Dharma. This means that in terms of the essence of Dharma, they do not reach each other; in terms of time, there is no gap between each thought. All three flow, because there is no other time apart from Dharma. Therefore, the flow of time and the transformation of Dharma are no different, and have never stopped since the beginningless past. Non-flowing means that there is no difference between non-flowing time and non-transforming Dharma, and there has been no movement since the beginningless past. Combining the previous four sentences, they do not separate from each other, so from the beginningless past, what does not move also flows, and what flows does not change. Without obstruction and without hindrance, this is the essence of Dharma, which can be understood through contemplation.
Eighth, from the perspective of cause and effect, there are also four situations: one, neither; two, existence; three, both; four, neither. The first situation is that this one thought of Dharma, the previous cause has perished, so to whom is it the effect? The subsequent effect has not yet arisen, so to whom is it the cause? The present thought does not stay, so it is neither cause nor effect. The second situation is the provisional establishment of cause and effect, as the treatise says: Observing the present Dharma, it has the function of guiding the subsequent, so it is provisionally established as the future effect, which is relatively the present cause; observing the present Dharma, it has the aspect of rewarding the previous, so it is provisionally established as the past cause, which is relatively the present effect. Cause and effect are not non-existent. The third situation is that both exist, because there is the meaning of guiding the subsequent, so there is cause; because there is the meaning of rewarding the previous, so there is effect; because there is the meaning of destruction, so it is not cause; because there is the meaning of turning away from the previous, so it is not effect. Because guiding the subsequent and destruction are no different, it is both cause and not cause; because rewarding the previous and turning away from the previous are no different, it is both effect and not effect. Because the four meanings are combined into one flow, it has both existence and extinction. The fourth situation is that neither exists, because destruction and guiding the subsequent are no different, so it is neither cause nor non-cause; turning away from the previous and rewarding the previous are no different, so it is neither effect nor non-effect. These two situations are no different, so it is neither cause and effect nor non-cause and effect. If cause and effect existed previously, it could be said relatively, not cause and effect, previously it did not establish itself, and now it does not exist, not cause and effect.
可立。思之。
第九真妄中亦四。一無人。二無法。三相盡。四理現。初中此中但是前滅後生。無間流轉畢竟無人。從此至彼以生滅法中竟無人。故論云。一切世間法法因果無人。此之謂也。二無法者。此生滅法。由后依前起后無自性無體。又不可從前念而來。由後背前後非前。及此亦不從前念而來。由前滅壞故。無法可至。后念由能引后故。體非后位攝。此亦不能至后位。是故前念無法可去至后念。后念無法可從前念來。但緣起力故似有相續。實無有一法從此至彼。故論云。但從於空法還生於空法。此之謂也。三相盡者。思惟此法過去已滅。未來未至故無體。現在不能自住故無體也。又復思惟前念已謝故無有來。不至后念故無有去當念速故不能住。是故此法相無不盡。又細思惟現法不離過未。以離首尾無別體故。是故諸相未曾不盡。問若爾者。豈令現在如彼過未耶。亦無體空耶。答即以如過未之空無為。現假有故。是故此現有無不是真空。以不礙假有者方是性空故。以是法理空非是斷空故。是故只說此生死流轉法。即是真空非滅。此法方為性空。經云。諸法畢竟空無有毫末相。又經云。色即是空非色滅空。此之謂也。思之可知。四理現者。即由如是相自盡故。平等理性未嘗不現。論中一種真如內名為流轉真如
【現代漢語翻譯】 現代漢語譯本 可立。思之。
第九真妄中亦四。一無人。二無法。三相盡。四理現。初中此中但是前滅後生。無間流轉畢竟無人。從此至彼以生滅法中竟無人。故論云。『一切世間法法因果無人』。此之謂也。二無法者。此生滅法。由后依前起后無自性無體。又不可從前念而來。由後背前後非前。及此亦不從前念而來。由前滅壞故。無法可至。后念由能引后故。體非后位攝。此亦不能至后位。是故前念無法可去至后念。后念無法可從前念來。但緣起力故似有相續。實無有一法從此至彼。故論云。『但從於空法還生於空法』。此之謂也。三相盡者。思惟此法過去已滅。未來未至故無體。現在不能自住故無體也。又復思惟前念已謝故無有來。不至后念故無有去當念速故不能住。是故此法相無不盡。又細思惟現法不離過未。以離首尾無別體故。是故諸相未曾不盡。問若爾者。豈令現在如彼過未耶。亦無體空耶。答即以如過未之空無為。現假有故。是故此現有無不是真空。以不礙假有者方是性空故。以是法理空非是斷空故。是故只說此生死流轉法。即是真空非滅。此法方為性空。經云。『諸法畢竟空無有毫末相』。又經云。『色即是空非色滅空』。此之謂也。思之可知。四理現者。即由如是相自盡故。平等理性未嘗不現。論中一種真如（Tathata，如如）內名為流轉真如。
【English Translation】 English version Consider it carefully.
The ninth section on truth and falsehood also has four aspects: 1. No person; 2. No dharma; 3. Exhaustion of characteristics; 4. Manifestation of principle. In the first aspect, within this process, there is only the arising of the later after the extinction of the former. There is uninterrupted flow and ultimately no person. From here to there, within the dharma of arising and ceasing, there is ultimately no person. Therefore, the treatise says, 'In all worldly dharmas, there is dharma, cause, and effect, but no person.' This is what it means. Second, 'no dharma' means that this dharma of arising and ceasing, because the later arises based on the former, has no self-nature and no substance. Moreover, it cannot come from the previous thought, because the later turns its back on the former and is not the former. And this also does not come from the previous thought, because the former is extinguished. Thus, no dharma can arrive. The later thought, because it can lead to the subsequent, its substance is not included in the later position. This also cannot arrive at the later position. Therefore, the previous thought has no dharma to go to the later thought. The later thought has no dharma to come from the previous thought. Only due to the power of dependent origination, it seems that there is continuity, but in reality, there is not a single dharma that goes from here to there. Therefore, the treatise says, 'It only arises from the empty dharma and returns to the empty dharma.' This is what it means. Third, 'exhaustion of characteristics' means contemplating that this dharma has already ceased in the past and has not yet arrived in the future, so it has no substance. The present cannot abide by itself, so it also has no substance. Furthermore, contemplating that the previous thought has already passed, so there is no coming. It does not reach the later thought, so there is no going. The present moment is so fast that it cannot stay. Therefore, the characteristics of this dharma are all exhausted. Also, contemplating carefully that the present dharma is not separate from the past and future, because without a beginning and end, there is no separate substance. Therefore, all characteristics have never not been exhausted. Question: If that is the case, does it mean that the present is like the past and future? Is it also without substance and empty? Answer: It is precisely because it is like the emptiness and non-action of the past and future that the present appears as provisional existence. Therefore, this existing and non-existing is not true emptiness, because only that which does not obstruct provisional existence is true nature emptiness. Because this is the emptiness of the principle of dharma, it is not annihilation emptiness. Therefore, it is only said that this dharma of the cycle of birth and death is true emptiness and not the extinction of this dharma, which is nature emptiness. The sutra says, 'All dharmas are ultimately empty, without even a hair's breadth of characteristic.' Also, the sutra says, 'Form is emptiness, not the emptiness that comes from the destruction of form.' This is what it means. Consider it carefully and you will understand. Fourth, 'manifestation of principle' means that precisely because such characteristics are self-exhausting, the equal and unchanging principle has never not been manifest. In the treatise, one kind of Tathata (真如, suchness) is internally called the flowing Tathata.
。以尋思此流轉。相盡真理現露故以為名。又經云。生死即涅槃等。皆此義也。是故諸佛菩薩。看于生死常見涅槃。常見涅槃恒游生死。如履波者未嘗不踐水。踐水者無不履波。依是道理。諸佛不起涅槃界常在生死中。教化眾生等悲智無礙。斯之謂矣。
第十成觀者有二。先令識妄念。后攝念成觀。前中識妄念者。既思惟此流轉之法。細克其實。唯是一念至於無念。彼能緣之念。亦如所念無不相。及彼此當處相即空故。性本現故。既知法實如此。而昔所見自他人法是非差別。悉是亂識妄想計度。實無所有。應傷己顛倒息諸妄念。又復思惟。即此妄念逐自妄境。此二則今恒無所有。經云。從心相生與心作相和合。而有共生共滅。同無有住。此之謂也。二成觀中二。先解後行。初解中二。一始謂解知。如前所說諸義。令心決定。二終謂知此解是解非行。亦解知正行。不如所解。是故方堪為行方便。二行中亦二。一始謂思惟彼法至無念處。諸見皆絕絕亦絕。言說不及念慮不到。若於乃至作無念等解。並是妄念非是實行。何況余念。二終謂以念智照無相境。亦非照非境亦無觀無不觀。故云法離一切觀行。久作純熟心不失念。四威儀中常作一切而無所作。雙行無礙難思議也。問若爾則此一門無念便足。何須如上廣分別耶。
【現代漢語翻譯】 現代漢語譯本：因此，要探尋這種流轉變化，當各種表象消盡時，真理自然顯現，因此而得名。另外，經書中說，『生死即是涅槃』等等，都是這個道理。所以，諸佛菩薩看待生死，常常看到涅槃；常常看到涅槃，也恒常游于生死之中。如同行走在波浪上的人，未曾不踩著水；踩著水的人，沒有不踩著波浪的。依照這個道理，諸佛不會離開涅槃的境界，而常在生死中教化眾生，這是悲智無礙的體現。
第十是成就觀行，分為兩個階段。首先要認識妄念，然後攝伏念頭以成就觀行。在認識妄念的階段，要深入思維這種流轉變化的法則，仔細探究它的本質。最終會發現，一切都只是一念，直至達到無念的境界。那個能緣的念頭，也和所念的對象一樣，沒有實在的體相，彼此當下就是空性的，因為自性本來就是顯現的。既然知道了法的真實情況是這樣，那麼以前所見到的自己、他人、法、是非等差別，都是混亂的意識、虛妄的念頭和計度，實際上什麼都沒有。應該為自己的顛倒感到悲傷，止息各種妄念。還要進一步思維，這些妄念追逐著虛妄的境界，這兩者現在都是不存在的。經書中說，『從心相生，與心作相和合，而有共同的生滅，同樣沒有停留。』說的就是這個道理。
成就觀行分為兩個階段，先是理解，后是修行。在理解的階段，又分為兩個方面。一是開始時的理解，要像前面所說的各種道理一樣，讓內心堅定。二是最終要明白，這種理解只是理解，不是修行；即使理解了正確的修行方法，如果不能按照所理解的去做，那麼也只是為修行提供了方便。在修行的階段，也分為兩個方面。一是開始時，要思維那個法，直至達到無念的境界。各種見解都消失了，消失的念頭也消失了，言語無法表達，念頭也無法到達。如果在無念上做文章，認為存在一個『無念』等等，這些都是妄念，不是真正的修行，更何況其他的念頭呢？二是最終要用念智來照見無相的境界，但又不是照見，也不是境界，也沒有觀，也沒有不觀。所以說，法是遠離一切觀行的。長期這樣修行，達到純熟的程度，內心就不會失去正念。在行住坐臥四種威儀中，常常做一切事，又好像什麼都沒做，雙管齊下，沒有阻礙，難以思議。有人會問，如果這樣，那麼僅僅用這一個無念法門就足夠了，為什麼還要像上面那樣廣泛地分別說明呢？
【English Translation】 English version: Therefore, to seek this flowing transformation, when all appearances cease, the truth naturally manifests, hence the name. Furthermore, the scriptures say, 'Birth and death are Nirvana,' etc., all of which mean this. Therefore, all Buddhas and Bodhisattvas, looking at birth and death, constantly see Nirvana; constantly seeing Nirvana, they also constantly wander in birth and death. Just as one walking on waves never fails to tread on water; one treading on water cannot but tread on waves. According to this principle, the Buddhas do not leave the realm of Nirvana but constantly teach sentient beings in birth and death, which is the embodiment of unobstructed compassion and wisdom.
The tenth is accomplishing contemplation, which is divided into two stages. First, one must recognize deluded thoughts, and then subdue thoughts to accomplish contemplation. In the stage of recognizing deluded thoughts, one must deeply contemplate this law of flowing transformation, carefully examining its essence. Ultimately, it will be discovered that everything is just one thought, until the state of no-thought is reached. That thought that can cognize, like the object of cognition, has no real form, and both are empty in the present moment, because the self-nature is originally manifest. Since one knows that the true situation of the Dharma is like this, then the differences of self, others, Dharma, right and wrong, etc., seen in the past are all confused consciousness, false thoughts, and calculations, which are actually nothing. One should feel sad for one's own inversion and cease all deluded thoughts. One should further contemplate that these deluded thoughts chase after illusory realms, and both of these are now non-existent. The scriptures say, 'Born from the mind, creating forms with the mind, combining and having common birth and death, equally without abiding.' This is what it means.
Accomplishing contemplation is divided into two stages, first understanding, then practice. In the stage of understanding, there are two aspects. First, the initial understanding, like the various principles mentioned earlier, should make the mind firm. Second, one must ultimately understand that this understanding is just understanding, not practice; even if one understands the correct method of practice, if one cannot do as one understands, then it only provides convenience for practice. In the stage of practice, there are also two aspects. First, one must contemplate that Dharma until the state of no-thought is reached. All views disappear, and the disappearing thoughts also disappear, words cannot express, and thoughts cannot reach. If one makes a fuss about no-thought, thinking that there is a 'no-thought,' etc., these are all deluded thoughts, not true practice, let alone other thoughts? Second, one must ultimately use mindful wisdom to illuminate the realm of no-form, but it is neither illumination nor realm, there is neither contemplation nor non-contemplation. Therefore, it is said that the Dharma is far from all contemplation and practice. Practicing in this way for a long time, reaching a state of purity, the mind will not lose right mindfulness. In the four postures of walking, standing, sitting, and lying, one often does everything, yet it seems like nothing is done, doing both at the same time, without obstruction, inconceivable. Someone may ask, if so, then this one method of no-thought is enough, why is it necessary to explain so widely as above?
答若不如前尋思彼義者。即見不伏生。若不解知解行別者。即妄以解為行情謂不破也。設總無知但強伏心而作諸觀。並是謂中作非是真行。究竟增惡見入于魔網。不能成益故。經頌云。百千啞羊僧。無慧修靜慮。設於百千劫。無一得涅槃。聰敏智慧人。能聽法說法。斂念須臾頃。能速至涅槃其觀中魔事及余行相觀利益等。並如別說。
華嚴經明法品內立三寶章捲上 大正藏第 45 冊 No. 1874 華嚴經明法品內立三寶章
華嚴經明法品內立三寶章卷下
魏國西寺沙門法藏述
法界緣起章 圓音章 法身章 十世章 玄義章(七科已上並未入疏)
法界緣起章
夫法界緣起為礙容持。如帝網該羅。若天珠交涉。圓融自在無盡難名。略以四門指陳其要。一緣起相由門。二法性融通門。三緣性雙顯門。四理事分無門。初緣起相由門者。于中曲有三門。一諸緣互異門。即異體也。二諸緣互應門。即同體也。三應異無礙門。即雙辨同異也。此三門中各有三義。一互相依持力無力義。由此得相入也。二互相形奪體無體義。由此得相即也。三體用雙融有無義。由此即入同時自在也。初緣起互異門者。謂于無盡大緣起中。諸緣相望體用各別。不相參雜故云異也。依持義者。一能
【現代漢語翻譯】 現代漢語譯本： 回答說，如果不如之前那樣思索那些意義，就會見到不順從產生。如果不理解知與行的區別，就會錯誤地把理解當作行動，自以為沒有破除（煩惱）。假設完全沒有知識，只是勉強壓伏內心而進行各種觀想，這些都是在『謂』（假想）中造作，不是真正的修行。最終會增長惡見，陷入魔網，不能成就利益。所以經文偈頌說：『成百上千的啞羊僧，沒有智慧修習禪定，即使經過成百上千劫，也沒有一個能夠證得涅槃。聰敏有智慧的人，能夠聽聞佛法、宣說佛法，收攝心念片刻之間，就能迅速到達涅槃。』關於觀想中的魔事以及其他修行相狀、觀想利益等等，都如其他地方所說。
《華嚴經明法品內立三寶章》捲上 大正藏第45冊 No. 1874 《華嚴經明法品內立三寶章》
《華嚴經明法品內立三寶章》卷下
魏國西寺沙門法藏 述
法界緣起章 圓音章 法身章 十世章 玄義章 (以上七科尚未收入疏中)
法界緣起章
法界緣起，是障礙與容納並存。如同帝釋天的因陀羅網（Indra's net），重重交織。又如無數的天珠（heavenly jewels）互相輝映，圓融自在，難以用語言來形容。大致用四門來指明它的要點：一、緣起相由門；二、法性融通門；三、緣性雙顯門；四、理事分無門。首先是緣起相由門，其中又細分為三門：一、諸緣互異門，即異體；二、諸緣互應門，即同體；三、應異無礙門，即同時辨明同異。這三門中各有三義：一、互相依持，有力無力之義，由此才能相入；二、互相形奪，體無體之義，由此才能相即；三、體用雙融，有無之義，由此才能即入同時自在。首先是緣起互異門，指的是在無盡的大緣起中，諸緣相互觀望，體和用各自不同，不互相摻雜，所以說是『異』。依持之義是：一、能
【English Translation】 English version: Answering, if one does not contemplate those meanings as before, one will see non-compliance arising. If one does not understand the difference between knowing and acting, one will mistakenly take understanding as action, presuming that one has not broken through (afflictions). Suppose one has no knowledge at all, but merely forces the mind to perform various contemplations, these are all fabrications within 『supposition』 (vikalpa), not true practice. Ultimately, it will increase evil views, fall into the net of demons (mara), and cannot achieve benefit. Therefore, the sutra verse says: 『Hundreds of thousands of mute sheep monks, without wisdom, cultivate meditation, even after hundreds of thousands of kalpas (aeons), not one can attain nirvana (liberation). Intelligent and wise people, able to hear the Dharma (teachings), able to speak the Dharma, collecting their thoughts for a moment, can quickly reach nirvana.』 Regarding the demonic events in contemplation and other aspects of practice, the benefits of contemplation, etc., are as described elsewhere.
Chapter on Establishing the Three Jewels within the 'Clarifying the Dharma' Chapter of the Avatamsaka Sutra, Volume 1 Taisho Tripitaka Volume 45, No. 1874, Chapter on Establishing the Three Jewels within the 'Clarifying the Dharma' Chapter of the Avatamsaka Sutra
Chapter on Establishing the Three Jewels within the 'Clarifying the Dharma' Chapter of the Avatamsaka Sutra, Volume 2
Commentary by the Shramana (monk) Fazang (Dharma Treasury) of the Western Temple of the Wei Kingdom
Chapter on the Origination of the Dharmadhatu (Realm of Dharma), Chapter on Perfect Sound, Chapter on the Dharmakaya (Dharma Body), Chapter on the Ten Ages, Chapter on Profound Meaning (The above seven sections have not yet been included in the commentary)
Chapter on the Origination of the Dharmadhatu
The origination of the Dharmadhatu (realm of dharma) is both obstruction and accommodation. Like Indra's net (Indra's net), intricately interwoven. It is like countless heavenly jewels (heavenly jewels) reflecting each other, perfectly harmonized, and difficult to describe in words. Briefly, use four doors to point out its essentials: 1. The Door of Mutual Dependence of Origination; 2. The Door of Interpenetration of Dharma-nature; 3. The Door of Dual Manifestation of Origination and Nature; 4. The Door of Non-Differentiation between Principle and Phenomena. First is the Door of Mutual Dependence of Origination, which is further divided into three doors: 1. The Door of Mutual Difference of All Conditions, which is different entities; 2. The Door of Mutual Response of All Conditions, which is the same entity; 3. The Door of Unobstructed Difference and Sameness, which simultaneously clarifies both difference and sameness. Each of these three doors has three meanings: 1. Mutual reliance and support, the meaning of strength and weakness, by which they can interpenetrate; 2. Mutual shaping and seizing, the meaning of substance and non-substance, by which they can inter-are; 3. Dual fusion of substance and function, the meaning of existence and non-existence, by which they can immediately enter simultaneous freedom. First is the Door of Mutual Difference of Origination, which refers to, in the endless great origination, all conditions looking at each other, with different substance and function, not mixed with each other, so it is called 『difference』. The meaning of reliance and support is: 1. The ability to
持多。一有力是故能攝多。多依一故多無力。是故潛入一。此即無有不容多之一。以無不能持故。無有不入一之多。以無不能依一。如多依一持既爾。一依多持亦然。是故亦無不攝一之多。亦無不入多之一。是故由一望多有持有依全力無力故。能攝能入無有障礙。多望於一有依有持無力全力故。能入能攝。亦無有障礙。俱存雙泯二句無礙。亦準思之。相入義竟。二諸緣相奪體無體者。多緣無性為一所成。是故多即一。由一有體能攝多。由多無性潛同一。故無不多之一。亦無不一之多。一無性為多所成。多有一空即多亦爾。是故一望于多。有有體無體故。能攝他同己。廢己同他。無有障礙。多望於一有無體有體。亦能廢己同他攝他同己。亦無障礙。亦同他己亦同己他。非同他己非同己他。二句無礙圓融自在。思之可見。相即義竟。三體用雙融有無門者有六句。一以體無不用故。舉體全用即唯用而無體。但有相入無相即故。二以。用無不體故全用歸體。唯體而無用。但有相即無相入也。三歸體之用不礙其用。全用之體不失其體。是故體用不礙雙存。即亦入亦即。無有障礙镕融自在。四全用之體體泯。全體之用用亡。是則體用交徹形奪兩非。即入同源圓融一味。五合前四句。同一緣起無礙俱存。六泯前五句絕待離言。應可去
情如理思。攝緣起異體門竟。
二諸緣互應門者。謂眾緣之中以於一緣應多緣故。各與彼多全為其一。是故此一具多個一。然此多一雖由本一。應多緣故有此多一。然與本一體無差別。是故名為同體門也。依持容入者。謂此本一有力能持彼多個一。故本一中容彼多一。多一無力依本一故。是故多一入本一中。是即無不容多一之本一。亦無不入本一之多一。如本一有力為持。多一無力為依。容入既爾。多一有力為持。本一無力為依。容入亦爾。是即無不容本一之多一。無不入多一之本一。是即由本一望多一。有持有依有力無力故。能容能入無有障礙。多一望本一。有依有持無力有力故。能入能容亦無障礙。俱存雙泯二句無礙。亦準思之。同體門中容入義竟。二互相形奪體無體者。謂多一無性。為本一成多一。舉體即是本一。是則本一為有體能攝多一。多一無體融同本一故。無不攝多一之本一。亦無不即本一之多一。如本一有體多一無體。攝即既爾。多一有體本一無體。攝即亦然。是故亦無不攝本一之多一。亦無不即多一之本一。是即本一望多一。有有體無體故。能攝他同己廢己同他無。有障礙。多一望本一。亦體無體攝即可知。亦攝不攝亦即無即。非攝不攝非即不即二句無礙。思之可見。同體門中相即義竟。三體
【現代漢語翻譯】 情如理思。攝緣起異體門竟。
二諸緣互應門者。謂眾緣之中以於一緣應多緣故。各與彼多全為其一。是故此一具多個一。然此多一雖由本一。應多緣故有此多一。然與本一體無差別。是故名為同體門也。依持容入者。謂此本一有力能持彼多個一。故本一中容彼多一。多一無力依本一故。是故多一入本一中。是即無不容多一之本一。亦無不入本一之多一。如本一有力為持。多一無力為依。容入既爾。多一有力為持。本一無力為依。容入亦爾。是即無不容本一之多一。無不入多一之本一。是即由本一望多一。有持有依有力無力故。能容能入無有障礙。多一望本一。有依有持無力有力故。能入能容亦無障礙。俱存雙泯二句無礙。亦準思之。同體門中容入義竟。二互相形奪體無體者。謂多一無性。為本一成多一。舉體即是本一。是則本一為有體能攝多一。多一無體融同本一故。無不攝多一之本一。亦無不即本一之多一。如本一有體多一無體。攝即既爾。多一有體本一無體。攝即亦然。是故亦無不攝本一之多一。亦無不即多一之本一。是即本一望多一。有有體無體故。能攝他同己廢己同他無。有障礙。多一望本一。亦體無體攝即可知。亦攝不攝亦即無即。非攝不攝非即不即二句無礙。思之可見。同體門中相即義竟。三體
【English Translation】 Emotional states are like rational thoughts. This concludes the chapter on the 'Different Bodies' aspect of the arising of conditions.
Secondly, the aspect of 'Mutual Response of Conditions' means that among all conditions, one condition responds to many conditions. Each of those many conditions is entirely one with that single condition. Therefore, this one possesses multiple ones. Although these multiple ones arise from the original one, they exist because of the response to multiple conditions. However, they are not different from the original one in essence. Therefore, it is called the 'Gate of Same Essence'. Regarding 'Reliance, Support, Inclusion, and Entry': This original one has the power to support those multiple ones. Therefore, the original one includes those multiple ones. The multiple ones lack the power to rely on the original one. Therefore, the multiple ones enter into the original one. Thus, there is no original one that does not include the multiple ones, and there are no multiple ones that do not enter into the original one. Just as the original one has the power to support and the multiple ones lack the power to rely, so it is with inclusion and entry. Similarly, if the multiple ones have the power to support and the original one lacks the power to rely, so it is with inclusion and entry. Thus, there are no multiple ones that do not include the original one, and there is no original one that does not enter into the multiple ones. That is, from the perspective of the original one looking at the multiple ones, there is support and reliance, power and lack of power. Therefore, the ability to include and enter is without obstruction. From the perspective of the multiple ones looking at the original one, there is reliance and support, lack of power and power. Therefore, the ability to enter and include is also without obstruction. The two statements of 'both existing' and 'both ceasing' are unobstructed. Consider this accordingly. This concludes the meaning of inclusion and entry in the 'Gate of Same Essence'. Secondly, 'Mutual Shaping and Depriving of Essence, Having Essence and Lacking Essence' means that the multiple ones are without inherent nature. The original one becomes the multiple ones. The entire essence is the original one. Thus, the original one has essence and can encompass the multiple ones. The multiple ones, being without essence, merge and become the same as the original one. Therefore, there is no original one that does not encompass the multiple ones, and there are no multiple ones that are not identical to the original one. Just as the original one has essence and the multiple ones lack essence, so it is with encompassing and identity. Similarly, if the multiple ones have essence and the original one lacks essence, so it is with encompassing and identity. Therefore, there are no multiple ones that do not encompass the original one, and there is no original one that is not identical to the multiple ones. That is, from the perspective of the original one looking at the multiple ones, there is having essence and lacking essence. Therefore, the ability to encompass others is the same as oneself, abandoning oneself is the same as others, and there is no obstruction. From the perspective of the multiple ones looking at the original one, the essence and lack of essence, encompassing, and identity can be understood. Also, the two statements of 'encompassing and not encompassing' and 'identical and not identical', and 'neither encompassing nor not encompassing' and 'neither identical nor not identical' are unobstructed. Consider this and it will be clear. This concludes the meaning of mutual identity in the 'Gate of Same Essence'. Thirdly, the essence
用俱融即入無礙者。亦六句無礙。準前思之可見。同體門竟三應異無礙雙辨同體異體門者。以此二門。同一緣起不相離故。若無異體則諸緣雜亂。非緣起故。若無同體緣不相資。亦非緣起故。要由不雜方有相資。是故若非同體無異體故。若非異體無同體故。是故通辨亦有四句。一或舉體全異具入即俱。二或全體是同亦具入即俱。以法融通各全攝故。三或俱。以同異無礙雙現前故。四或俱非。以相奪俱盡故雙非也。余入即等準思知之。上來第一緣起相由門竟(余未作)。
圓音章
圓音義略作四門分別。一舉義。二抉擇。三會違。四辨釋。初中有二。一謂如來能以一音。演說一切差別之法。所謂貪慾多者。即聞如來說不凈觀。如是等乃至一切故名圓音。是故華嚴云。如來於一語言中。演說無邊契經海。二謂如來一音。能同一切差別言音。謂諸眾生各聞如來唯己語故。華嚴經云。一切眾生語言法。一言演說盡無餘。
第二抉擇者。或有說言。如來於一語業之中。演出一切眾生言音。是故令彼眾生各聞己語。非謂如來唯發一音。但以語業同故名曰一音。所發多故名曰圓音。或有說言。如來唯發一梵言音。名為一音。能為眾生作增上緣。令其所作感解不同。故名圓音。非謂如來有若干音。或有說言。如來唯
一寂滅解脫離相言音。名為一音。而諸眾生機感力故。自聞如來種種言音。故名圓音。非謂如來音有一有多。問此上三說何得何失。答若別偏取。三俱有失。何者。初說但多無一音故。次唯一語無多音故。后唯無惟非音義故。如實義者。三說合為一圓音義。何者。若彼多音不即一音。此但多音非是圓義。以彼多音即一音故。镕融無礙名作圓音。若彼一音不即一切。但是一音非是梵音。以彼一音即多音故。融通無礙名一梵音。若此等音。不即無性同真際者。是所執故非如來音。以彼音等離作故。無性故如響故。所以法螺恒震妙音常寂故也。
第三會違者。如婆沙論中七十九卷說。世尊有時為四天王。先以聖語說四諦。二王領解二不能解。世尊憐愍故饒益故。以南印度邊國俗語說四諦。二天王中一解一不解。世尊憐愍。復一一種蔑戾車語說四聖諦時。四天王皆得領解。問若以一音異類解。后二天王何不同解。答彼論釋云。彼四天王意樂不同。為滿彼意故佛異說。複次世尊欲顯于諸言音皆能善解。斷彼疑故。複次有所化者。依佛不變形言而得受化。又所化者依佛轉變形言而得受化。依佛不變形言而受化者。若轉變形言而為說法。彼不能解。如說佛在摩竭陀國。為度池堅步行十二由旬。七萬眾生皆得見諦云云。依佛轉變
【現代漢語翻譯】 現代漢語譯本 一寂滅解脫，離一切相和言語音聲，這被稱為『一音』。然而，由於各種眾生的根機和感應力不同，他們各自聽到的如來言語音聲也各不相同，所以稱為『圓音』。並非說如來的聲音有一個或多個的區別。 問：以上三種說法，各有什麼得失？ 答：如果分別執著于其中一種說法，那麼三種說法都有缺失。為什麼呢？因為第一種說法只強調多音，而沒有一音；第二種說法只強調一音，而沒有多音；第三種說法只強調無，而沒有音義。 如實的意義是，這三種說法合起來才是一個圓音的意義。為什麼呢？如果那些多音不等於一音，那麼就只是多音，而不是圓音。因為那些多音就是一音，融合無礙，所以稱為圓音。如果那一音不等於一切音，那麼就只是一音，而不是梵音。因為那一音就是多音，融通無礙，所以稱為一梵音。如果這些音不等於無自性，不與真如實際相同，那就是有所執著，而不是如來的聲音。因為那些音遠離造作，沒有自性，如同迴響一樣。所以法螺才能恒常震動，妙音才能常寂。 第三會違背的情況，如《婆沙論》第七十九卷所說：世尊有時為四天王，先用聖語宣說四聖諦，其中二位天王領悟理解，另外二位不能理解。世尊憐憫他們，爲了饒益他們，就用南印度邊境地區的俗語宣說四聖諦，二位天王中一位理解，一位不理解。世尊憐憫他們，又用另一種蔑戾車語宣說四聖諦時，四位天王都得以領悟理解。問：如果用一種聲音，不同的人理解不同，為什麼后兩位天王不能同時理解呢？答：該論解釋說，這四位天王的意樂不同，爲了滿足他們的意樂，佛才用不同的語言宣說。其次，世尊想要顯示對於各種語言都能善巧理解，斷除他們的疑惑。再次，有些被教化的人，依靠佛不變的形貌和語言而得到教化；又有些被教化的人，依靠佛轉變的形貌和語言而得到教化。依靠佛不變的形貌和語言而得到教化的人，如果轉變形貌和語言為他們說法，他們就不能理解。比如佛在摩竭陀國，爲了度化池堅步行十二由旬，七萬眾生都得以見諦等等。依靠佛轉變
【English Translation】 English version 『One sound』 is called the silence of extinction and liberation, apart from all forms and speech sounds. However, due to the different capacities and responsive powers of all sentient beings, they each hear different speech sounds of the Tathagata (Thus Come One), so it is called 『perfect sound』. It is not that the Tathagata's sound has a distinction of one or many. Question: Regarding the above three statements, what are the gains and losses of each? Answer: If one clings to any one of these statements separately, then all three have shortcomings. Why? Because the first statement only emphasizes many sounds, without one sound; the second statement only emphasizes one sound, without many sounds; the third statement only emphasizes non-existence, without the meaning of sound. The true meaning is that these three statements together constitute the meaning of a perfect sound. Why? If those many sounds are not identical to one sound, then they are merely many sounds, not a perfect sound. Because those many sounds are one sound, fused together without obstruction, it is called a perfect sound. If that one sound is not identical to all sounds, then it is merely one sound, not a Brahma sound. Because that one sound is many sounds, interconnected without obstruction, it is called one Brahma sound. If these sounds are not identical to no-self-nature, and not the same as true reality, then it is clinging, not the sound of the Tathagata. Because those sounds are apart from creation, without self-nature, like an echo. Therefore, the Dharma conch can constantly vibrate, and the wonderful sound can always be silent. The third assembly's contradiction, as stated in the seventy-ninth volume of the Vibhasa (Abhidharma Mahavibhasa Sastra): The World Honored One (世尊) sometimes spoke to the Four Heavenly Kings (四天王). First, he used the holy language to explain the Four Noble Truths (四聖諦). Two of the kings understood, while the other two did not. The World Honored One, out of compassion and to benefit them, then used the vernacular language of the southern Indian border region to explain the Four Noble Truths. Among the two kings, one understood, and one did not. The World Honored One, out of compassion, then used another Mleccha language to explain the Four Noble Truths, and all four Heavenly Kings were able to understand. Question: If one sound is understood differently by different people, why couldn't the latter two Heavenly Kings understand at the same time? Answer: The commentary explains that the intentions of the four Heavenly Kings were different. To fulfill their intentions, the Buddha (佛) spoke in different languages. Secondly, the World Honored One wanted to show that he could skillfully understand all languages, dispelling their doubts. Furthermore, some who are to be taught are taught by relying on the Buddha's unchanging form and language; and some who are to be taught are taught by relying on the Buddha's transformed form and language. Those who are taught by relying on the Buddha's unchanging form and language cannot understand if the form and language are transformed to teach them. For example, the Buddha was in Magadha (摩竭陀國), and to liberate Chijian (池堅) he walked twelve yojanas (由旬), and seventy thousand beings were able to see the truth, and so on. Relying on the Buddha's transformation
形言而受化者。若不變形言而為說法。彼不能解。是故世尊作三種語為四王說法。準上三釋義理可通。並由眾生宜聞有異。故不相違。
第四辨釋者有二。一明分齊。二顯利益。初中佛一言音普遍一切。謂一切處一切時一切法等。根熟之者無遠不聞。根未熟者近而不聞。言遍一切處者。如智論目連尋聲極遠如近故。二遍一切時謂此圓音盡未來際。未曾休息。三遍一切法。無有一法非圓音所宣說者。四遍一切眾生。謂此圓音無有根器而不開覺。若爾何故。鹙子在座如聾不聞。釋非謂圓音能至所聞。亦能至此不聞之處。故名遍至。問此若普遍。何成語音屈曲詮表。設爾何失。二俱有過。何者。此若等遍失音曲故。如其存屈曲非等遍故。今釋若由等遍失其音曲。是圓非音。若由屈曲乖其等遍。是音非圓。今則不壞曲而等遍。不動遍而差韻是謂如來圓音。非是心識思量境界。二利益者。若依小乘如來言音未必一切皆有利益。如佛問阿難天雨等。非是法輪音聲所攝。若大乘等中。如來所發世俗言音。無不皆成大利益故。如佛入城唱乞食聲。令城同聞俱獲利益故。經云。諸佛音聲語言威儀進止無非佛事。
法身章
法身義四門分別。初釋名者。法是軌持義。身是依止義。則法為身。亦名自性身。二體性者略有十
【現代漢語翻譯】 現代漢語譯本
對於那些需要通過改變形態的語言才能被教化的人，如果不變形語言而說法，他們就無法理解。因此，世尊用三種語言為四大天王說法。參照以上三種解釋，義理可以融會貫通。並且由於眾生適合聽聞的內容有所不同，所以並不矛盾。
第四，辨析解釋分為兩部分：一是說明範圍，二是闡明利益。首先，佛陀的一個音節普遍傳遍一切，即一切處、一切時、一切法等等。根基成熟的人無論多遠都能聽到，根基未成熟的人即使近在咫尺也聽不到。所謂遍一切處，如《智度論》所說，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）尋聲，極遠之處也如近在眼前。其次，遍一切時，即這種圓滿的聲音直到未來永不停止。第三，遍一切法，沒有哪一種法不是圓滿的聲音所宣說的。第四，遍一切眾生，即這種圓滿的聲音沒有不能開啟覺悟的根器。如果這樣，為什麼舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）在座卻像聾子一樣聽不到呢？解釋說，並非圓音能夠到達所聞之處，也能到達這聽不到之處，所以稱為遍至。問：如果這樣普遍，怎麼能成為語音的屈曲詮表呢？如果這樣會怎麼樣？兩種說法都有過失。為什麼呢？如果等同普遍，就會失去音的曲折；如果存在曲折，就不能等同普遍。現在解釋說，如果因為等同普遍而失去音的曲折，那就是圓而不是音；如果因為屈曲而違背等同普遍，那就是音而不是圓。現在是不破壞曲折而等同普遍，不改變普遍而有差異的韻律，這就是如來的圓音，不是心識思量所能達到的境界。第二，關於利益，如果按照小乘佛教的觀點，如來的言音未必對一切都有利益，比如佛陀問阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）關於天雨等事，並非是法輪音聲所包含的。如果按照大乘佛教的觀點，如來所發出的世俗言音，沒有不成就大利益的，比如佛陀進入城市唱誦乞食的聲音，讓全城的人都聽到，都獲得利益。經中說：諸佛的音聲、語言、威儀、進止，沒有不是佛事的。
法身章
法身的意義從四個方面來分別：首先是解釋名稱，法是軌範和保持的意思，身是依止的意思，那麼法就是身，也叫自性身。第二是體性，大致有十種。
【English Translation】 English version
For those who can only be transformed by language that changes form, they cannot understand if the Dharma is preached without transforming the language. Therefore, the World Honored One used three kinds of language to preach to the Four Heavenly Kings. Referring to the above three explanations, the meaning can be understood in a comprehensive way. Moreover, because sentient beings are suitable for hearing different things, there is no contradiction.
Fourth, the analysis and explanation are divided into two parts: first, clarifying the scope; second, revealing the benefits. First of all, a single sound of the Buddha pervades everything, that is, all places, all times, all dharmas, and so on. Those with mature roots can hear it no matter how far away, while those with immature roots cannot hear it even if they are nearby. The so-called pervading all places is like what is said in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), that Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) sought sound, and the farthest place was as if it were close at hand. Secondly, pervading all times, that is, this perfect sound never ceases until the future. Thirdly, pervading all dharmas, there is no dharma that is not proclaimed by the perfect sound. Fourthly, pervading all sentient beings, that is, this perfect sound has no faculties that cannot be opened to enlightenment. If so, why did Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) sit in the assembly and not hear like a deaf person? The explanation is that it is not that the perfect sound can reach the place where it is heard, but also reach the place where it is not heard, so it is called pervasive. Question: If it is so pervasive, how can it become the inflectional expression of speech? What if it does? Both statements have faults. Why? If it is equally pervasive, it will lose the inflection of the sound; if there is inflection, it cannot be equally pervasive. Now the explanation is that if the inflection of the sound is lost because of equal pervasiveness, then it is round but not sound; if it violates equal pervasiveness because of inflection, then it is sound but not round. Now it is equally pervasive without destroying the inflection, and there are different rhythms without changing the pervasiveness. This is the perfect sound of the Tathagata (Tathāgata, 'Thus-gone', an epithet of the Buddha), which is not a realm that can be reached by the mind's thinking. Secondly, regarding the benefits, according to the Hinayana (Hinayana, 'Lesser Vehicle') Buddhist point of view, the Tathagata's speech is not necessarily beneficial to everything, such as the Buddha asking Ananda (Ānanda, one of the Buddha's ten great disciples, known for his memory) about the rain, etc., which is not included in the sound of the Dharma wheel. According to the Mahayana (Mahāyāna, 'Great Vehicle') Buddhist point of view, the secular speech uttered by the Tathagata does not fail to achieve great benefits, such as the Buddha entering the city and chanting the sound of begging for food, so that everyone in the city heard it and gained benefits. The sutra says: The Buddhas' voices, languages, demeanor, and movements are all Buddha-deeds.
Chapter on the Dharmakaya (Dharmakāya, 'Dharma-body')
The meaning of Dharmakaya is distinguished from four aspects: first, explaining the name, Dharma means norm and maintenance, and Kaya means reliance, then Dharma is Kaya, also called Svabhāvakakāya (Svabhāvakakāya, 'Self-nature body'). Second, the substance, there are roughly ten kinds.
種。一依佛地論。唯以所照真如清凈法界為性。餘四智等並屬。報化。二或唯約智。如無性攝論。以無垢無掛礙智為法身故。謂離二障。諸德釋云。此據攝境從心名為法身。匪為法身是智非理。今釋一切諸法尚即真如。況此真智而不如耶。既即是如何待攝境。三亦智亦境。如梁攝論云。唯如如及如如智獨存。名為法身。四境智雙泯。經云。如來法身非心非境。五此上四句合為一無礙法身。隨說皆得六。此上總別五句相融形奪泯茲五說。通然無寄以為法身。此上單就境智辨。七通攝五分。及悲願等法行功德。無不皆是此法身收。以修生功德必證理故。融攝無礙如前智說。八通收報化色相功德。無不皆是此法身收故。攝論中三十二相等。皆入法身攝有三義。一相即如故歸理法身。二智所現故屬智法身。三當相併是功德法。故名為法身。九通攝一切三世間故。眾生及器無非佛故。一大法身具十佛故。三身等並在此中。智正覺攝故。十總前九為一總句。是謂如來無礙自在法身之義。三出因者有四。一者了因。照現本有真如法故。二者生因。產生修起勝功德故。三者生了無礙因。生了相即二果不殊故。四者總此勝德為所依因。印機現用為所成果。四業用者亦有四。一此理法身。與諸觀智為所開覺。經云。法身說法授與義故。二依
【現代漢語翻譯】 現代漢語譯本 種。一、依據《佛地論》，唯以所照見的真如（事物本來的真實面貌）清凈法界為自性。其餘四智等都屬於報身和化身。 二、或者只從智慧的角度來說，如無性《攝論》所說，以無垢無掛礙的智慧為法身。意思是遠離二障（煩惱障和所知障），各種功德解釋說，這是依據攝取境界從心而名為法身。並非認為法身是智而不是理。現在解釋一切諸法都即是真如，何況這種真智不如真如呢？既然即是真如，又如何需要攝取境界呢？ 三、既是智慧也是境界。如梁《攝論》所說，唯有如如（真如的別名）以及如如智獨自存在，名為法身。 四、境界和智慧都泯滅。《經》中說，如來法身非心非境。 五、以上四句合為一無礙法身。隨怎麼說都可以。 六、以上總說和別說的五句相互融合，形奪泯滅這五種說法，貫通而無所寄託，以此為法身。以上是單獨就境界和智慧來辨析。 七、普遍攝取五分法身（戒、定、慧、解脫、解脫知見），以及悲願等法行功德，沒有不是被這法身所包含的。因為修生功德必定證得真理，融合攝取沒有障礙，如前面所說的智慧。 八、普遍攝取報身和化身的色相功德，沒有不是被這法身所包含的。所以，《攝論》中說三十二相等都歸入法身，有三種含義：一是相即是真如，所以歸於理法身；二是智慧所顯現，所以屬於智法身；三是當下的相就是功德法，所以名為法身。 九、普遍攝取一切三世間（過去、現在、未來），眾生和器世間沒有不是佛的。一個大法身具足十佛，三身等都在其中，被智正覺所包含。 十、總括前面九句為一句總句。這就是如來無礙自在法身的意義。 三、產生的原因有四種：一是了因，照亮顯現本有的真如法；二是生因，產生修習而起的殊勝功德；三是生了無礙因，生起和照亮相互即是，兩種結果沒有差別；四是總括這些殊勝功德作為所依之因，印證根機而顯現作用，作為所成就的果。 四、作用也有四種：一是這種理法身，與各種觀智作為所開顯覺悟的對象。《經》中說，法身說法，授予義理；二是依據
【English Translation】 English version Regarding the 'species'. 1. According to the Fo Di Lun (Yogacarabhumi-sastra), it solely takes the pure dharmadhatu of tathata (true thusness) that it illuminates as its nature. The other four wisdoms all belong to the sambhogakaya (reward body) and nirmanakaya (transformation body). 2. Or it only refers to wisdom, as in the Wu Xing She Lun (Asanga's Compendium of Abhidharma), which takes immaculate and unhindered wisdom as the dharmakaya (dharma body). This means being free from the two obscurations (klesavarana and jneyavarana). Various commentaries explain that this is based on taking the realm of objects as being derived from the mind, hence it is called dharmakaya. It is not that the dharmakaya is wisdom and not principle. Now, it is explained that all dharmas are identical to tathata, so how could this true wisdom be inferior? Since it is identical to tathata, how can it be said to depend on the realm of objects? 3. It is both wisdom and realm. As the Liang She Lun (Mahayana-samgraha) says, only tathata and the wisdom of tathata exist independently, and this is called dharmakaya. 4. Both realm and wisdom are extinguished. The sutra says, 'The tathagata's (one thus gone) dharmakaya is neither mind nor realm.' 5. The above four statements are combined into one unobstructed dharmakaya. Any way of speaking is acceptable. 6. The above five statements, both general and specific, are mutually integrated, shaping and eliminating these five views, connecting them without attachment, and taking this as the dharmakaya. The above is a separate analysis based on realm and wisdom. 7. It universally encompasses the five divisions of the dharmakaya (sila, samadhi, prajna, vimukti, vimukti-jnana-darsana), as well as the meritorious virtues of practices such as compassion and vows, all of which are included in this dharmakaya. Because the merit of cultivation inevitably proves the truth, the integration and inclusion are unobstructed, as mentioned earlier regarding wisdom. 8. It universally encompasses the meritorious virtues of the sambhogakaya (reward body) and nirmanakaya (transformation body), all of which are included in this dharmakaya. Therefore, the She Lun (Mahayana-samgraha) states that the thirty-two marks are all included in the dharmakaya, with three meanings: first, the marks are identical to tathata, so they belong to the li-dharmakaya (principle dharma body); second, they are manifested by wisdom, so they belong to the zhi-dharmakaya (wisdom dharma body); third, the marks themselves are meritorious dharmas, so they are called dharmakaya. 9. It universally encompasses all three realms (past, present, future), so sentient beings and the world are none other than the Buddha. One great dharmakaya possesses ten Buddhas, and the three bodies are all within it, included in the wisdom of perfect enlightenment. 10. Summarizing the previous nine statements into one general statement. This is the meaning of the tathagata's (one thus gone) unobstructed and unconditioned dharmakaya. 3. There are four causes for its arising: first, the manifesting cause, illuminating and revealing the inherent tathata dharma; second, the generating cause, generating and cultivating the supreme meritorious virtues; third, the unobstructed generating and manifesting cause, where generation and manifestation are mutually identical, and the two results are not different; fourth, summarizing these supreme meritorious virtues as the cause of reliance, confirming the potential and manifesting its function, as the result to be achieved. 4. There are also four functions: first, this li-dharmakaya (principle dharma body) is the object to be opened and awakened by various contemplative wisdoms. The sutra says, 'The dharmakaya preaches the Dharma, bestowing its meaning'; second, relying on
此以起報化利生勝業用故。三或作樹等密攝化故。四遍諸塵道毛端等處。重重自在無礙業用也。
十世章
十世義作二門。一建立者。如過去世中法未謝之時。名過去現在。更望過去名彼過去為過去過去。望今現在此是未有。是故名今為過去未來。此一具三世俱在過去。又彼謝已現在法起。未謝之時名現在現在。望彼過去已滅無。故名彼以為現在過去。望于未來是未有。故名現在未來。此三一具俱在現在。又彼法謝已未來法起。未謝之時名未來現在。望彼現在已謝無。故名未來過去。更望未來亦未有故。名未來未來。此三一具俱在未來。此九中各三。現在是有六過未俱無。問若於過未各立三世。如是過未既各無邊。此三世亦無邊。何但三重而說九耶。答設於過未更欲立者。不異前門故唯有九。又此九世總為一念。而九世歷然。如是總別合論為十世也。第二相攝者有二門。一相即二相入。此二得成由二義故。一緣起相由義。二法性融通義。初緣起相由者。且如過去現在法。未謝之時自是現在。以現在現在望之。乃是現在之過去。是故彼法亦現在亦過去。所望異故不相違。又現在現在法。自是現在以未謝故。以過去現在望之。乃是過去之未來。又以未來現在望之。復是未來之過去。是故彼法亦現在亦過未。又
【現代漢語翻譯】 現代漢語譯本 這是爲了發起報身佛的利益眾生的殊勝事業的緣故。 三、或者化現為樹等，以秘密的方式攝受教化眾生。 四、遍及所有微塵、佛土、毛端等處，重重疊疊，自在無礙地運作。
十世章
十世的意義分為兩部分來闡述。一、建立：例如在過去世中，法未消逝的時候，稱為過去現在。再從過去的角度來看，稱那個過去為過去過去。從現在的角度來看，那個過去是未曾有的，所以稱現在為過去未來。這一個（過去）包含了三世，都存在於過去之中。又，那個（過去）消逝后，現在的法生起，未消逝的時候稱為現在現在。從那個過去的角度來看，已經消逝不存在了，所以稱那個為現在過去。從未來的角度來看，是未曾有的，所以稱現在未來。這三者合一，都存在於現在之中。又，那個（現在）消逝后，未來的法生起，未消逝的時候稱為未來現在。從那個現在的角度來看，已經消逝不存在了，所以稱未來過去。再從未來的角度來看，也是未曾有的，所以稱未來未來。這三者合一，都存在於未來之中。這九個（三世）中，每一個都包含三個（世），現在是有，六個（過去過去、過去未來、現在過去、現在未來、未來過去、未來未來）是過去和未來，都是沒有的。問：如果對於過去和未來各自建立三世，這樣過去和未來既然各自無邊無際，這三世也應該無邊無際，為什麼只說三重而說九世呢？答：假設對於過去和未來還要再建立（三世），也不異於前面的說法，所以只有九世。又，這九世總括起來就是一念，而九世歷歷分明。這樣總括和分別合起來討論，就是十世。 二、相攝：有二個方面，一是相即，二是相入。這二者能夠成立，是由於兩個意義：一是緣起相由的意義，二是法性融通的意義。首先說緣起相由：比如過去現在法，未消逝的時候自身就是現在。以現在現在來看，就是現在的過去。所以那個法既是現在也是過去，因為所觀察的角度不同，所以不相違背。又，現在現在法，自身就是現在，因為沒有消逝。以過去現在來看，就是過去之未來。又以未來現在來看，又是未來之過去。所以那個法既是現在，又是過去和未來。又
【English Translation】 English version This is for the purpose of initiating the meritorious activity of the Reward Body Buddha (報身佛) for the benefit of sentient beings. Three, or transforming into trees, etc., to secretly gather and transform sentient beings. Four, pervading all dust particles, Buddha lands, the tips of hairs, etc., layer upon layer, operating freely and without obstruction.
Chapter on the Ten Times (十世章)
The meaning of the Ten Times is explained in two parts. First, establishment: For example, in the past time, when the dharma has not yet passed away, it is called the past present. Looking at it from the past, that past is called the past past. Looking at it from the present, that past is non-existent, so the present is called the past future. This one (past) contains the three times, all existing in the past. Furthermore, after that (past) has passed away, the present dharma arises, and when it has not yet passed away, it is called the present present. Looking at it from that past, it has already passed away and does not exist, so that is called the present past. Looking at it from the future, it is non-existent, so it is called the present future. These three combined are all in the present. Furthermore, after that (present) has passed away, the future dharma arises, and when it has not yet passed away, it is called the future present. Looking at it from that present, it has already passed away and does not exist, so it is called the future past. Looking at it from the future, it is also non-existent, so it is called the future future. These three combined are all in the future. Among these nine (times), each contains three (times), the present is existent, and six (past past, past future, present past, present future, future past, future future) are past and future, all of which are non-existent. Question: If three times are established for the past and future respectively, since the past and future are each boundless, these three times should also be boundless. Why only speak of three layers and say nine times? Answer: Suppose you want to establish (three times) for the past and future again, it is no different from the previous statement, so there are only nine times. Furthermore, these nine times are collectively one thought, and the nine times are clearly distinct. Thus, discussing them collectively and separately, they are the ten times. Second, mutual inclusion: There are two aspects, one is mutual identity (相即), and the other is mutual entry (相入). These two can be established due to two meanings: one is the meaning of dependent origination (緣起) and mutual dependence (相由), and the other is the meaning of the interpenetration of dharma-nature (法性). First, let's talk about dependent origination and mutual dependence: For example, the past present dharma, when it has not passed away, is itself the present. Looking at it from the present present, it is the past of the present. So that dharma is both present and past, because the perspective of observation is different, so it is not contradictory. Furthermore, the present present dharma is itself the present because it has not passed away. Looking at it from the past present, it is the future of the past. Looking at it from the future present, it is again the past of the future. So that dharma is both present, and past and future. Also
未來現在法。亦現在亦未來。準之可見。又此九中。三世現在必不俱起。六世過未亦不俱。一現在。二過未。此三定得俱。是故九中隨其所應有隱有現。以俱不俱故。且就俱中由過去過去無故。令過去現在法得有也。何以故。若彼不謝此不有故。又由過去現在有故。令過去過去無也。以若不此有彼無謝故。又由過去現在有。令過去未來無也。以由彼未謝令此未有故。又由此過去未來無故。令彼過去現在成有。以若此有彼已謝故是故由此未有。彼得未謝故也。又由過去過去無故。令過去未來無也。謂若彼不無此現不成有。現不成有此未來不成無。是故此無展轉由彼無也。又由過去未來無故。令過去過去無也。反上思之。如過去三世有此六義相。由現在未來各有六可知。二就不俱中有二。初顯現相由亦有六義。謂由過去現在有。方令現在現在成有。何者。以若彼不有無法可謝。至此現有。又由現在現在有故。方知過去現在是有。以若比不有彼有不成故。何者。若無此有。即令彼有不得謝無。不謝之有非緣起有。故不成有也。現在現在望未來現在亦二義。準上思之。過去現在望未來現在亦二義。謂若過去現在不有。即未來現在有不成故。反此亦準知。問俱者可相由。不俱者云何得相由。答俱者現相由。不俱者密相由。亦是展
【現代漢語翻譯】 現代漢語譯本 未來、現在法，以及亦現在亦未來法，根據這些可以進行推斷。在這九種情況中，三世（過去、現在、未來）的現在法必定不會同時生起，六世（指過去、未來各三種）的過去和未來法也不會同時生起。只有一種現在法、兩種過去或未來法，這三種情況必定可以同時存在。因此，在這九種情況中，根據情況的不同，有些會隱藏，有些會顯現，這是因為它們是否同時存在。就同時存在的情況而言，由於過去已經過去而不再存在，才使得過去和現在的法得以存在。為什麼呢？如果過去法不消逝，現在的法就不會產生。又因為過去和現在的法存在，才使得過去的過去法不存在。如果不是因為現在的法存在，過去的法就不會消逝。又因為過去和現在的法存在，才使得過去的未來法不存在。因為如果過去的法沒有消逝，現在的法就不會產生。又因為過去的未來法不存在，才使得過去的現在法得以成立。如果現在的法存在，過去的法就已經消逝了。因此，因為現在的法還沒有產生，過去的法才得以消逝。又因為過去的過去法不存在，才使得過去的未來法不存在。如果過去的法不不存在，現在的法就不會產生，現在的法不產生，未來的法就不會不存在。因此，現在的法不存在，是輾轉依賴於過去的法不存在。又因為過去的未來法不存在，才使得過去的過去法不存在。反過來思考即可明白。如同過去的三世法有這六種相互依存的關係一樣，由現在和未來各自的三世法，也可以推知各自的六種相互依存的關係。 在不俱起的情況中，有兩種情況。首先是顯現的相互依存關係，也有六種情況。即因為過去和現在的法存在，才使得現在和現在的法得以成立。為什麼呢？如果過去的法不存在，就沒有法可以消逝，從而導致現在的法產生。又因為現在和現在的法存在，才能知道過去和現在的法是存在的。如果不是因為現在的法存在，過去的法就不會成立。如果不存在現在的法，那麼過去的法就無法消逝，不消逝的存在就不是緣起的存在，因此不能成立。現在和現在的法，對於未來和現在的法，也有兩種相互依存的關係，可以參照上面的情況進行思考。過去和現在的法，對於未來和現在的法，也有兩種相互依存的關係。如果過去和現在的法不存在，那麼未來和現在的法就不能成立。反過來也可以參照上面的情況進行理解。有人會問，同時存在的情況可以相互依存，不同時存在的情況又如何相互依存呢？回答是，同時存在的情況是顯現地相互依存，不同時存在的情況是秘密地相互依存，這也是輾轉相依的關係。
【English Translation】 English version The laws of future and present, and also the laws that are both present and future, can be inferred from these. Among these nine cases, the present laws of the three times (past, present, and future) will certainly not arise simultaneously, and the past and future laws of the six times (referring to three each in the past and future) will not arise simultaneously either. Only one present law and two past or future laws can certainly exist simultaneously. Therefore, among these nine cases, some will be hidden and some will be manifest, depending on the circumstances, because of whether they exist simultaneously or not. In terms of simultaneous existence, because the past has passed and no longer exists, the laws of the past and present can exist. Why? If the past law does not cease, the present law will not arise. And because the laws of the past and present exist, the past past law does not exist. If it were not for the existence of the present law, the past law would not cease. And because the laws of the past and present exist, the past future law does not exist. Because if the past law has not ceased, the present law will not arise. And because the past future law does not exist, the past present law can be established. If the present law exists, the past law has already ceased. Therefore, because the present law has not yet arisen, the past law can cease. And because the past past law does not exist, the past future law does not exist. If the past law does not not exist, the present law will not arise, and if the present law does not arise, the future law will not not exist. Therefore, the non-existence of the present law is dependently originated from the non-existence of the past law. And because the past future law does not exist, the past past law does not exist. Think about it in reverse to understand. Just as the three times of the past have these six interdependent relationships, the six interdependent relationships of the three times of the present and future can also be inferred. Among the cases of non-simultaneous arising, there are two cases. The first is the manifest interdependent relationship, which also has six cases. That is, because the laws of the past and present exist, the laws of the present and present can be established. Why? If the past law does not exist, there is no law that can cease, leading to the arising of the present law. And because the laws of the present and present exist, it can be known that the laws of the past and present exist. If it were not for the existence of the present law, the past law would not be established. If the present law does not exist, then the past law cannot cease, and existence that does not cease is not dependently originated existence, therefore it cannot be established. The present and present laws, in relation to the future and present laws, also have two interdependent relationships, which can be thought about in reference to the above situation. The past and present laws, in relation to the future and present laws, also have two interdependent relationships. If the past and present laws do not exist, then the future and present laws cannot be established. The reverse can also be understood in reference to the above situation. Someone might ask, 'Situations that exist simultaneously can be interdependent, but how can situations that do not exist simultaneously be interdependent?' The answer is that situations that exist simultaneously are manifestly interdependent, and situations that do not exist simultaneously are secretly interdependent, which is also a relationship of dependent origination.
轉相由。以若無此不俱俱不成故。是故此九世總為五位。有此十門。一如過去過去。唯一謝滅但是過去。現在家之過去故。二如過去現在有二門。謂是過去位中自現在故。以現在望之是過去故。是故此法亦現在亦過去。以所望異故不相礙也。三如過去未來有三門。一以過去現在望之。此未有故是過去家未來。二以現在緣現起猶未謝故。是現在現在。三以未來現在望之此已謝故是未來過去。是故此現在現在。亦現在亦過未。四未來現在亦二門。五未來未來唯一門。並準可知。上來次第相由有斯九門。第十超間相由。謂若無初一則無後一等。是故如次及超間無礙相由故。依是道理。令諸門相入相即。如經云。過去一切劫安置未來。今未來一切劫回置過去世。斯之謂也。凡論相由之義有二門。一約力用。謂若無此彼不成。仍此非彼故。以力用相收故得說入。然體不雜故不相是也。二約體性。謂若無此彼全不成。故此即彼也。是故約體說為相即。釋此二門如別說。是故不失本位不無即入也。思之可見。經云。無量無數劫能作一念頃等。是此義也。
第二約法性融通門者。然此九世時無別體。唯依緣起法上假立。此緣起法復無自性。依真而立。是故緣起理事融通無礙。有其四重。一泯相俱盡。二相與兩存。三相隨互攝。四
【現代漢語翻譯】 現代漢語譯本 轉相由：因為如果沒有這個，就不能同時存在，所以不能成就。因此，這九世總共分為五位。有這十種門：第一，如過去是過去，唯一是謝滅，只是過去的，因為是現在家的過去。第二，如過去是現在，有兩種門，意思是過去位中自有現在。以現在來看，就是過去。因此，這個法既是現在，也是過去。因為所觀察的角度不同，所以不互相妨礙。第三，如過去是未來，有三種門。一是過去現在來看，這個還沒有，所以是過去家的未來。二是現在緣現起，還沒有謝滅，所以是現在現在。三是未來現在來看，這個已經謝滅，所以是未來過去。因此，這個現在現在，既是現在，也是過去未來。第四，未來現在也有兩種門。第五，未來未來只有一種門。都可以參照理解。上面依次相由，有這九種門。第十，超越間隔相由。意思是如果沒有最初的一個，就沒有後面的一個等等。因此，依次和超越間隔都沒有障礙地相互依存。依據這個道理，使得各種門相互進入，相互融合。如經文所說：『過去一切劫安置未來，今未來一切劫回置過去世。』說的就是這個意思。凡是討論相由的意義，有兩種門：一是約力用，意思是如果沒有這個，那個就不能成就，但這個仍然不是那個。因為力用相互收攝，所以可以說進入。然而本體不混雜，所以不相互就是。二是約體性，意思是如果沒有這個，那個就完全不能成就，所以這個就是那個。因此，從體性上說，就是相互融合。解釋這兩種門，如另外的說明。因此，不失去本位，不無即入。思考就可以明白。經文說：『無量無數劫能作一念頃』等等，就是這個意思。 第二，約法性融通門：然而這九世時沒有別的本體，只是依據緣起法上假立。這個緣起法又沒有自性，依據真如而立。因此，緣起理事融通無礙，有四重：一、泯相俱盡。二、相與兩存。三、相隨互攝。四...
【English Translation】 English version Mutual dependence: Because if this does not exist, they cannot exist together, therefore they cannot be accomplished. Thus, these nine periods are generally divided into five positions. There are these ten doors: First, like the past is the past, the only thing is extinction, it is only the past, because it is the past of the present family. Second, like the past is the present, there are two doors, meaning that in the past position there is naturally the present. Looking at it from the present, it is the past. Therefore, this dharma is both present and past. Because the perspective is different, they do not hinder each other. Third, like the past is the future, there are three doors. First, looking at it from the past and present, this does not yet exist, so it is the future of the past family. Second, the present condition arises now, and has not yet ceased, so it is the present present. Third, looking at it from the future and present, this has already ceased, so it is the future past. Therefore, this present present is both present and past and future. Fourth, the future present also has two doors. Fifth, the future future has only one door. All can be understood by analogy. The above sequentially depend on each other, having these nine doors. Tenth, transcending the interval of mutual dependence. Meaning that if there is no initial one, there will be no subsequent one, and so on. Therefore, sequential and transcending intervals are mutually dependent without obstruction. Based on this principle, the doors enter each other and merge with each other. As the sutra says: 'All kalpas of the past are placed in the future, and all kalpas of the future are returned to the past.' This is what it means. Generally speaking, there are two doors to discuss the meaning of mutual dependence: First, in terms of force and function, meaning that if this does not exist, that cannot be accomplished, but this is still not that. Because force and function mutually gather, it can be said to enter. However, the essence is not mixed, so they are not each other. Second, in terms of essence, meaning that if this does not exist, that cannot be accomplished at all, so this is that. Therefore, from the perspective of essence, it is mutual fusion. Explaining these two doors is like another explanation. Therefore, not losing one's original position, not without immediate entry. Thinking about it will make it clear. The sutra says: 'Countless kalpas can be made into a moment,' and so on, which is this meaning. Second, the door of merging through the nature of dharma: However, these nine periods have no other essence, they are only provisionally established based on the arising of conditions (緣起法). This arising of conditions has no self-nature, it is established based on Suchness (真如). Therefore, the arising of conditions, principle, and phenomena merge without obstruction, having four levels: First, the characteristics disappear completely. Second, the characteristics coexist. Third, the characteristics follow and mutually contain each other. Fourth...
相是互即。初中以本從末唯事而無理。以末歸本反上可知。經云。非劫入劫。劫入非劫。是此義也。二中全事之理非事。全理之事非理。故俱存而不雜也。經中諸劫相即而不壞本劫者。是此義也。三中由隨事之理故。全一事能容一切也。由隨理之事故。一切事隨理入一中也。反上即是一入一切可知。四中由即理之事。故全一即一切也。由即事之理故。全一切即一也。是故唯理無可即入。唯事不可即入要理事相從相即故。是故有即有入。時劫依此無礙法故。還同此法自在即入余義思之可解。
玄義章
緣起無礙一。染凈緣起二。揀理異情三。藥病對治四。理事分無五。因因果果六。二諦無礙七。真妄心境八。能化所化九。入道方便十。
緣起無礙門第一
問緣起諸法會融無礙如何可見。答今釋此義作二門。一開義融通。二句數抉擇。初中開有三重四句。一空不空門。謂一切皆空無有毫末相。以緣起無性故。虛相盡故。或一切不空。以空為諸法故。以非情謂之無故。不異色等故。或二義無礙。或兩門俱泯。並可準思。二相在不在門。謂或一切入一中。由一無性以法性為一。又一切法既即法性。是故一切同在一中。而不相是也。或不在。一謂由無性一多絕。故不壞其有互不雜故。雖恒涉入住自位故
【現代漢語翻譯】 現代漢語譯本： 相是相互即入的。最初的層次認為，從根本上來說，是從末端開始，只有事相而沒有理體。從末端迴歸根本，反過來向上推導就可以理解。經書上說：『非劫入劫，劫入非劫』，就是這個意思。第二個層次認為，完全是事相的理體不是事相，完全是理體的事相不是理體。所以它們同時存在而不混雜。經書中說，各種劫數相互即入而不破壞根本劫數，就是這個意思。第三個層次認為，由於隨順事相的理體，所以完全的一個事相能夠容納一切。由於隨順理體的事相，所以一切事相隨順理體進入一中。反過來向上推導，就是一即一切，可以理解。第四個層次認為，由於即理的事相，所以完全的一就是一切。由於即事相的理體，所以完全的一切就是一。因此，只有理體是無可即入的，只有事相是不可即入的，需要理事相互依存、相互即入。因此，有即有入。時劫依據這種無礙法，也同樣依據這種法，自在地即入。其餘的含義思考就可以理解。
玄義章
緣起無礙一，染凈緣起二，揀理異情三，藥病對治四，理事分無五，因因果果六，二諦無礙七，真妄心境八，能化所化九，入道方便十。
緣起無礙門第一
問：緣起諸法會融無礙，如何才能見到？答：現在解釋這個意義，分為兩門。一是開義融通，二是句數抉擇。最初的開義中有三重四句。一是空不空門。認為一切皆空，沒有絲毫的相狀，因為緣起沒有自性。虛假的相狀都消失了。或者一切不空，因為空是諸法的根本，因為對於非情之物稱之為『無』，不異於色等。或者兩種意義沒有障礙。或者兩門都泯滅。都可以參照思考。二是相在不在門。認為或者一切都進入一中，因為一沒有自性，以法性為一。又一切法既然就是法性，所以一切都同在一中，而不相互妨礙。或者不在。一是指由於沒有自性，一多斷絕，所以不破壞其有，互不混雜。雖然經常涉及入住，但各自安住于自己的位置。
【English Translation】 English version: Form is mutual interpenetration. The initial level considers that fundamentally, it starts from the end, with only phenomena and no underlying principle. Returning from the end to the root, and inferring upwards, can lead to understanding. The sutra says: 'Non-kalpa enters kalpa, kalpa enters non-kalpa,' which is the meaning of this. The second level considers that the principle that is entirely phenomena is not phenomena, and the phenomena that is entirely principle is not principle. Therefore, they coexist without mixing. The sutra says that various kalpas interpenetrate without destroying the fundamental kalpa, which is the meaning of this. The third level considers that because of the principle that follows phenomena, a single phenomenon can contain everything. Because of the phenomena that follow principle, all phenomena follow principle and enter into one. Inferring upwards, one is all, which can be understood. The fourth level considers that because of the phenomena that is identical to principle, one is all. Because of the principle that is identical to phenomena, all is one. Therefore, only principle is incapable of interpenetration, and only phenomena is incapable of interpenetration; principle and phenomena need to rely on each other and interpenetrate each other. Therefore, there is interpenetration and entry. Time and kalpas rely on this unobstructed dharma, and also rely on this dharma to freely interpenetrate. The remaining meanings can be understood through contemplation.
Chapter on Profound Meaning
Unobstructed arising of conditions (Pratītyasamutpāda) 1, defiled and pure arising of conditions 2, distinguishing principle from sentiment 3, medicine and disease as counteractions 4, division and non-division of principle and phenomena 5, cause-cause and effect-effect 6, unobstructedness of the two truths (Satya) 7, true and false mind and environment 8, that which can transform and that which is transformed 9, expedient means for entering the path 10.
First Gate of Unobstructed Arising of Conditions
Question: How can the unobstructed fusion of all dharmas arising from conditions be seen? Answer: Now, I will explain this meaning in two gates. First, opening up the meaning for fusion; second, determining the number of sentences. The initial opening up of meaning has three levels of four sentences. First, the gate of emptiness and non-emptiness. It considers that everything is empty, without the slightest form, because arising from conditions has no self-nature (Svabhāva). False forms all disappear. Or everything is not empty, because emptiness is the basis of all dharmas, because non-sentient beings are called 'non-existent,' not different from form (Rūpa) and so on. Or the two meanings are unobstructed. Or both gates are extinguished. All can be contemplated accordingly. Second, the gate of presence and absence of form. It considers that either everything enters into one, because one has no self-nature, with dharma-nature (Dharmatā) as one. Also, since all dharmas are identical to dharma-nature, everything is together in one, without hindering each other. Or not present. One refers to the fact that because there is no self-nature, one and many are cut off, so it does not destroy its existence, and they do not mix with each other. Although it constantly involves entry and residence, it dwells in its own position.
。或俱。謂微細相入恒在外故。萬里迢然恒相在故。相在不在是一事故。無障礙故。或俱非。謂入出融故。絕二相故無在不在。仍有此法難名目也。如一切入一具斯四句。一入一切亦準思之。三相是不是門。或一切即是一。此有二門。一約性。謂如經云。若人慾成佛。勿壞於貪慾。諸法即貪慾。知是即成佛。此經意。以貪慾即無性故不可壞。諸法即貪慾者。即貪慾之無性理也。若不爾者。豈貪是一切法體耶。是故當知。舉貪名而取貪實。二約事。此中二。一始。二終。始謂法界無別有。即以諸法即法界為法界。一法無別有。即以法界即一法為一法。是故一切法即是一法也。二終者。既全以法界即一法為一法故。是故此一即是一切。一切法即是一也。問若就理性既一多俱絕。則無可即。若約事相人法相乖。故云何即。若約事有即。即壞其事即乖于俗。若約理有即。即乖于真。若舉事而取理。即不異前門。更何可辨。答只由此二義故。得相即也。何者。若事而非理不可即。若理而非事無可即。今由理事不二而二。謂即事之理方為真理故。全事相即而真理湛然。即理之事方為幻事故。恒相即而萬像紛然。良由理事相是而不一。故全一多互即而不雜也。去情思之。或若向像執言求解終日難見。或一切不是一。謂全體相是而不雜
【現代漢語翻譯】 現代漢語譯本 或者說，它們同時存在。這是因為微細之相能夠相互進入，並且恒常在外。即使相隔萬里，它們也恒常存在於彼此之中。存在與不存在，實際上是同一件事，因為它們之間沒有任何障礙。或者說，它們既同時存在，又同時不存在。這是因為它們能夠相互進入和顯現，並且超越了二元對立的相狀，因此無法用存在或不存在來描述。這種法難以用語言來命名。就像『一切入一』包含了這四種情況一樣，『一入一切』也可以這樣理解。 三相是不是門： 或者說，一切即是一。這裡有兩種解釋：一是就『性』而言。比如經中說：『若人慾成佛，勿壞於貪慾。諸法即貪慾，知是即成佛。』 這部經的意思是，因為貪慾本身沒有自性，所以無法被破壞。『諸法即貪慾』，指的是貪慾的無自性之理。如果不是這樣理解，難道能說貪慾就是一切法的本體嗎？所以應當明白，這裡所說的『貪』，指的是貪慾的實相。 二是就『事』而言。這裡又分為兩個方面：一是初始狀態，二是最終狀態。初始狀態是指法界沒有分別，因此以諸法即是法界作為法界；一法沒有分別，因此以法界即是一法作為一法。所以，一切法即是一法。最終狀態是指，既然完全以法界即是一法作為一法，那麼這一法也就是一切法，一切法也就是一法。 問：如果就理性而言，一和多都超越了對立，那麼就無可『即』。如果就事相而言，人和法相互違背，又怎麼能『即』呢？如果就事相而言有『即』，就會破壞事相，從而違背世俗。如果就理性而言有『即』，就會違背真諦。如果舉出事相來解釋理性，就和前面的解釋沒有區別，還有什麼可以分辨的呢？ 答：正因為這兩個方面的意義，才能實現『相即』。為什麼呢？如果事相沒有理性的支撐，就無法『即』；如果理性沒有事相的體現，也無法『即』。現在，由於理事不二而二，也就是說，只有即事之理才是真正的理，所以全部的事相都是真理的顯現。只有即理之事才是幻化的事相，所以恒常的相即才展現出萬象紛呈。正是由於理事相互依存而不完全相同，所以才能實現一和多的相互包含而不混雜。 去除情識的思量吧！如果只是執著于表面的現象，用語言來求解，那麼終日也難以見到真相。 或者說，一切不是一。這是因為整體的相是相互依存而不混雜的。
【English Translation】 English version Or, they exist simultaneously. This is because subtle appearances can enter each other and are constantly external. Even if separated by thousands of miles, they are constantly present in each other. Being present and not being present is actually the same thing, because there are no obstacles between them. Or, they both exist and do not exist simultaneously. This is because they can enter and manifest each other, and transcend the duality of appearances, so they cannot be described as existing or not existing. This Dharma is difficult to name with language. Just as 'all entering one' includes these four situations, 'one entering all' can also be understood in this way. The gate of whether the three characteristics are or are not: Or, all is one. There are two explanations for this: one is in terms of 'nature'. For example, the sutra says: 'If a person wants to become a Buddha, do not destroy greed. All dharmas are greed, knowing this is becoming a Buddha.' The meaning of this sutra is that because greed itself has no self-nature, it cannot be destroyed. 'All dharmas are greed' refers to the principle of the non-self-nature of greed. If it is not understood in this way, can it be said that greed is the substance of all dharmas? Therefore, it should be understood that the 'greed' mentioned here refers to the true nature of greed. The second is in terms of 'phenomena'. This is further divided into two aspects: one is the initial state, and the other is the final state. The initial state means that there is no distinction in the Dharma realm, so all dharmas are the Dharma realm as the Dharma realm; one dharma has no distinction, so the Dharma realm is one dharma as one dharma. Therefore, all dharmas are one dharma. The final state means that since the Dharma realm is completely one dharma as one dharma, then this one dharma is also all dharmas, and all dharmas are also one dharma. Question: If, in terms of reason, one and many transcend opposition, then there is no 'is'. If, in terms of phenomena, people and dharmas contradict each other, how can they 'be'? If there is 'is' in terms of phenomena, it will destroy the phenomena, thus violating the mundane. If there is 'is' in terms of reason, it will violate the truth. If you use phenomena to explain reason, it is no different from the previous explanation, what else can be distinguished? Answer: It is precisely because of these two aspects of meaning that 'interpenetration' can be achieved. Why? If phenomena do not have the support of reason, they cannot 'be'; if reason does not have the manifestation of phenomena, it cannot 'be'. Now, because principle and phenomena are not two but two, that is, only the principle that is phenomena is the true principle, so all phenomena are manifestations of truth. Only the phenomena that are principle are illusory phenomena, so constant interpenetration shows the myriad phenomena. It is precisely because principle and phenomena are interdependent and not completely the same that one and many can be mutually inclusive without being mixed. Remove the deliberation of emotions and thoughts! If you only cling to superficial phenomena and seek solutions with language, it will be difficult to see the truth all day long. Or, all is not one. This is because the appearances of the whole are interdependent and not mixed.
故。不壞本法故。其猶色即空而不壞色等準之。或俱。由前二義無礙具故。或俱非。由前二義互形奪故。絕二相故。無是不是仍有此法也。如一切即一有此四句。一即一切四句準思。此上三重融成一際。圓明具德無礙自在。是謂法界緣起門。思之知耳。二句數抉擇者亦三重。先約一多相即不相即。總有四四句。一由一即多故名一。二一即多故非一。三一即多故亦一亦非一。四一即多故。非一非不一。多即一準之。第二由一不即多故名一。二由一不即多故非一。三一不即多故亦一亦不一。四一即多故非一非不一。多不即一準之。第三由一不即多故名一。二由一即多故非一。三由亦即亦不即故。亦一亦不一。四由非即非不即故。非一非不一。多即一準之。第四由一即多故名一。二由一不多故非一。三由俱故。俱四由不俱故。不俱多一亦準之。是故此上順有十六句。逆亦十六。總三十二句也。二約相在不在。亦三十二句。三約空不空亦三十二句。是故合有九十六句。又若三重相融有三重四句。一或唯空不空。或唯即不即。或俱或不俱。二或唯在不在。或唯空不空。或唯不俱等。三或唯即不即。或唯在不在等四句準之。是故三四為十二句。帖前九十六。總為一百八句法門也。
染凈緣起門第二
問眾生雜染及三寶
【現代漢語翻譯】 因此，因為不壞本法（根本法則）的緣故。這就像色即是空而不壞色等，可以依此準則類推。或者兩者都有，因為前兩種含義沒有互相妨礙的緣故。或者兩者都沒有，因為前兩種含義互相排斥的緣故。斷絕兩種對立的相，並非說沒有這個法。例如『一切即一』有這四句：一、一切即一故名一切；二、一切即一故非一切；三、一切即一故亦一切亦非一切；四、一切即一故非一切非非一切。『一即一切』的四句可以依此準則思考。這以上三重融合成為一個整體，圓滿光明，具足功德，沒有障礙，自在無礙。這就是所謂的法界緣起門，仔細思考就能明白。 二、句數抉擇，也有三重。首先，就一和多相即與不相即而言，總共有四四句：一、因為一即是多，所以名為一；二、一即是多，所以非一；三、一即是多，所以既是一又非一；四、一即是多，所以非一非非一。『多即一』可以依此準則類推。第二，因為一不即是多，所以名為一；二、因為一不即是多，所以非一；三、一不即是多，所以既是一又非一；四、一不即是多，所以非一非非一。『多不即一』可以依此準則類推。第三，因為一不即是多，所以名為一；二、因為一即是多，所以非一；三、因為既即是又不即是，所以既是一又非一；四、因為非即是非不即是，所以非一非非一。『多即一』可以依此準則類推。第四，因為一即是多，所以名為一；二、因為一不多，所以非一；三、因為兩者都有的緣故，所以兩者都有；四、因為兩者都沒有的緣故，所以兩者都沒有。『多一』也可以依此準則類推。因此，以上順向有十六句，逆向也有十六句，總共三十二句。 二、就相在與不在而言，也有三十二句。三、就空與不空而言，也有三十二句。因此，總共有九十六句。另外，如果三重相互融合，有三重四句：一、或者唯有空與不空，或者唯有即與不即，或者兩者都有，或者兩者都沒有。二、或者唯有在與不在，或者唯有空與不空，或者唯有兩者都沒有等等。三、或者唯有即與不即，或者唯有在與不在等等，四句可以依此準則類推。因此，三四為十二句，加上前面的九十六句，總共有一百零八句法門。 染凈緣起門第二 問：眾生的雜染和三寶（佛、法、僧）的清凈，
【English Translation】 Therefore, because the fundamental law (本法) is not destroyed. It is like 'form is emptiness' without destroying form, and so on, which can be inferred by this principle. Or both exist, because the previous two meanings do not hinder each other. Or neither exists, because the previous two meanings mutually exclude each other. Cutting off the two opposing aspects does not mean that this dharma (法) does not exist. For example, 'all is one' has these four sentences: 1. Because one is all, it is called one; 2. Because one is all, it is not one; 3. Because one is all, it is both one and not one; 4. Because one is all, it is neither one nor not one. The four sentences of 'one is all' can be thought of according to this principle. The above three levels are integrated into one whole, perfectly bright, possessing virtues, without obstacles, and freely unhindered. This is the so-called Dharma Realm Origination Gate (法界緣起門). Think about it carefully and you will understand. Second, the determination of the number of sentences also has three levels. First, in terms of whether one and many are identical or not, there are a total of four sets of four sentences: 1. Because one is many, it is called one; 2. Because one is many, it is not one; 3. Because one is many, it is both one and not one; 4. Because one is many, it is neither one nor not one. 'Many is one' can be inferred according to this principle. Second, because one is not many, it is called one; 2. Because one is not many, it is not one; 3. Because one is not many, it is both one and not one; 4. Because one is not many, it is neither one nor not one. 'Many is not one' can be inferred according to this principle. Third, because one is not many, it is called one; 2. Because one is many, it is not one; 3. Because it is both identical and not identical, it is both one and not one; 4. Because it is neither identical nor not identical, it is neither one nor not one. 'Many is one' can be inferred according to this principle. Fourth, because one is many, it is called one; 2. Because one is not many, it is not one; 3. Because both exist, both exist; 4. Because neither exists, neither exists. 'Many one' can also be inferred according to this principle. Therefore, there are sixteen sentences in the forward direction above, and sixteen sentences in the reverse direction, for a total of thirty-two sentences. Second, in terms of whether the aspect is present or not, there are also thirty-two sentences. Third, in terms of emptiness and non-emptiness, there are also thirty-two sentences. Therefore, there are a total of ninety-six sentences. In addition, if the three levels are integrated with each other, there are three sets of four sentences: 1. Either only emptiness and non-emptiness, or only identity and non-identity, or both, or neither. 2. Either only presence and absence, or only emptiness and non-emptiness, or only neither, and so on. 3. Or only identity and non-identity, or only presence and absence, and so on, the four sentences can be inferred according to this principle. Therefore, three times four is twelve sentences, plus the previous ninety-six sentences, for a total of one hundred and eight dharma (法) gates. The Second Gate of Origination of Purity and Defilement (染淨緣起門) Question: The defilement of sentient beings and the purity of the Three Jewels (三寶) (Buddha, Dharma, Sangha),
清凈。為俱是妄為亦非妄。答此二各有四句。謂眾生是妄。以橫計有故。眾生非妄成法器故。此二約用。眾生是妄由上二句故。眾生非妄以妄即空故。真如性滿故。三寶是妄妄情取有故。經云。眾生強分別作佛度眾生。經云。若解真實者。無佛無菩提等。二三寶非妄以能治妄故。經云。佛菩提智之所能斷故。三三寶是妄。由治妄故立也。無妄即無真故。論云。但隨眾生見聞得益故。說為用也。四三寶非妄由全體是真故。恒一相故。經云。三寶同一味故也。
揀理異情門第三
問真空與斷空何別。答略有四別。一約境。謂真空不異色等名法理空也。斷空在色等外。及滅色方為空。名為斷滅空也。二約心。謂真空聖智所得。比證等不同也。斷空情謂所得世人所知也。三約德用。謂觀達真空必伏滅煩惱。令成王行入位得果。若緣念斷空成斷滅見。增長邪趣入外道位。顛墜惡趣。經云。寧起有見如須彌。不起空見如芥子。論云。若復見於空諸佛所不化等。又真空即色故。不可斷空取。是故真空不思議也。斷空不爾。反上知之。四約對辨異者。問色等既即是真空。斷空何獨不真耶。答若斷空亦即空而實無差別。但為濫取空名。是故揀之耳。略作四句。一色與斷空不相即。以俱是所執故。如見人畜等。二斷空即空與色
【現代漢語翻譯】 現代漢語譯本 清凈。是完全是虛妄，還是完全不是虛妄？回答是這兩種情況各有四句解釋。第一，眾生是虛妄的，因為橫生計較而執著于有。第二，眾生不是虛妄的，因為可以成為修法的器具。以上兩種說法是從作用上來說的。第三，眾生是虛妄的，是由於以上兩種說法的原因。第四，眾生不是虛妄的，因為虛妄即是空，真如本性是圓滿的。三寶（指佛、法、僧）是虛妄的，因為以虛妄的情感去執取有。經中說：『眾生強行分別，造作出佛來度眾生。』經中又說：『如果理解真實，就沒有佛，沒有菩提等等。』第二，三寶不是虛妄的，因為能夠對治虛妄。經中說：『佛的菩提智慧所能夠斷除。』第三，三寶是虛妄的，因為是爲了對治虛妄而設立的，沒有虛妄也就沒有真實。論中說：『只是隨著眾生的見聞而讓他們得到利益，所以說是作用。』第四，三寶不是虛妄的，因為全體都是真實，永遠是同一個相。經中說：『三寶是同一種味道。』
揀擇理與情差異之門 第三
問：真空與斷滅空有什麼區別？答：略有四種區別。第一，從境界上說，真空不異於色等，名為法理之空。斷滅空在色等之外，以及滅掉色之後才為空，名為斷滅空。第二，從心上說，真空是聖人的智慧所證得，與比量、證量等不同。斷滅空是情識所認為的，是世人所知道的。第三，從德用上說，觀達真空必定能降伏和滅除煩惱，使人成就王行，進入果位。如果緣念斷滅空，就會形成斷滅見，增長邪惡的趣味，進入外道的位置，顛倒墮落到惡趣。經中說：『寧願生起有見，像須彌山一樣大，也不要生起空見，像芥子一樣小。』論中說：『如果又見到空，諸佛也不能夠教化。』而且真空即是色，所以不可以斷滅空來取捨，因此真空是不可思議的。斷滅空不是這樣，反過來理解就可以了。第四，從對比辨析的差異來說，問：色等既然就是真空，為什麼斷滅空唯獨不是真呢？答：如果斷滅空也即是空，實際上沒有差別，只是因為濫用了空這個名稱，所以才要加以揀擇。略作四句：第一，色與斷滅空不相即，因為都是所執著的，就像見到人、畜等。第二，斷滅空即是空，與色
【English Translation】 English version 'Purity. Is it entirely illusory or entirely non-illusory?' The answer is that each of these has four aspects. First, sentient beings are illusory because they cling to existence through conceptual proliferation. Second, sentient beings are not illusory because they can become vessels for the Dharma. These two are in terms of function. Third, sentient beings are illusory due to the reasons in the first two aspects. Fourth, sentient beings are not illusory because illusion is emptiness, and the nature of Suchness is complete. The Three Jewels (Buddha, Dharma, Sangha) are illusory because they grasp at existence with illusory emotions. The sutra says, 'Sentient beings forcefully discriminate and create a Buddha to liberate sentient beings.' The sutra also says, 'If one understands the truth, there is no Buddha, no Bodhi, etc.' Second, the Three Jewels are not illusory because they can cure illusion. The sutra says, 'What the Buddha's Bodhi wisdom can cut off.' Third, the Three Jewels are illusory because they are established to cure illusion; without illusion, there is no truth. The treatise says, 'It is only said to be a function to benefit sentient beings according to what they see and hear.' Fourth, the Three Jewels are not illusory because the whole is truth, always the same. The sutra says, 'The Three Jewels are of the same flavor.'
Chapter 3: Discriminating Between Principle and Emotion
Question: What is the difference between true emptiness (Śūnyatā) and nihilistic emptiness (Uccheda-śūnyatā)? Answer: There are roughly four differences. First, in terms of the object, true emptiness is not different from form (rūpa) etc., and is called the emptiness of the Dharma principle. Nihilistic emptiness is outside of form etc., and is empty only after form is extinguished, and is called annihilation emptiness. Second, in terms of the mind, true emptiness is attained by the wisdom of sages, and is different from inference, realization, etc. Nihilistic emptiness is what emotions consider to be attained and is known by worldly people. Third, in terms of virtuous function, contemplating and realizing true emptiness will surely subdue and extinguish afflictions, enabling one to accomplish kingly conduct, enter the stage, and attain the fruit. If one dwells on nihilistic emptiness, one will form nihilistic views, increase evil tendencies, enter the position of external paths, and fall into evil realms. The sutra says, 'It is better to have a view of existence as large as Mount Sumeru than to have a view of emptiness as small as a mustard seed.' The treatise says, 'If one sees emptiness, the Buddhas cannot transform them.' Moreover, true emptiness is form, so it cannot be grasped by nihilistic emptiness; therefore, true emptiness is inconceivable. Nihilistic emptiness is not like this; understand it in reverse. Fourth, in terms of contrasting and distinguishing differences, question: Since form etc. are true emptiness, why is nihilistic emptiness not true? Answer: If nihilistic emptiness is also emptiness, there is actually no difference, but because it abuses the name of emptiness, it must be distinguished. Briefly, there are four sentences: First, form and nihilistic emptiness are not identical because they are both what is clung to, like seeing humans, animals, etc. Second, nihilistic emptiness is emptiness and form
即空。二空不別。以無二相故。三色真空與斷空不相即。以情理異故。又斷空空與色不相即。亦情理別故。四即空之色與即真之斷得相。即以從詮說理故。就法融通故。如此二門具斯四句。餘一切法相望皆亦如是準思。故經云。諸法即貪者。以即空之諸法。還即彼即空之貪耳。問如貪法既即空。瞋等亦即空。未知瞋等空為即是貪空。為猶在貪外。答全是內而外宛然。全是外而內亦爾。以圓融故。無限分故。無障礙故。問為如堂內空與房內空。此二空無分限故。一味同故云堂空即房空。而實堂內空不是房中攝。為如此不。答不也。此是世法非可同彼。若如彼言。房空不移而全在堂內。堂中亦爾。非是彼此相通故說無二。但以彼空元來是此空故名無二也。既非世法難申說也。會意思之。或客可見耳。
藥病對治門第四
問對病興治分齊有幾。修行之要故請示之。答病有二種。一粗謂巧偽修行。二細謂執見不破。前中亦二。一內實破戒而外現威儀等。二假全不破為他知故求名利故。狡滑故伺狎故。不直故護短故。第二細中亦二。一雖具直心而執我修行。二雖不執有人而計有法。實見不破故。對治之藥亦有二種。一粗亦二。謂于諸過非而不覆藏。深愧懺悔。二于所修行不雜巧偽。皆質直柔軟。作下下意不顯己德。
【現代漢語翻譯】 現代漢語譯本 即是空性。兩種空性沒有區別，因為沒有二元對立的相狀的緣故。色法的當體即是空性，與斷滅空並不相同，因為情執和理體有所不同的緣故。並且，斷滅空與色法也不相同，也是因為情執和理體有所區別的緣故。當體是空性的色法，與當體是真如的斷滅空，可以相互對應，這是因為從詮釋的角度來說明理體，就法而言可以相互融通的緣故。像這樣，這兩個門類都具備這四種說法。其餘一切法相互觀望，都可以像這樣類推。所以經中說，諸法即是貪慾，是因為當體是空性的諸法，還就是那個當體是空性的貪慾罷了。問：如果貪慾的法當體即是空性，嗔恨等等也當體即是空性，那麼不知道嗔恨等等的空性，是等同於貪慾的空性，還是仍然在貪慾之外？答：完全在內，而外在的表象也宛然存在；完全在外，而內在的本質也是如此。因為圓融的緣故，沒有限度的緣故，沒有障礙的緣故。問：是否像廳堂內的空間與房間內的空間一樣，這兩種空間沒有分界，因為同一味道的緣故，所以說廳堂的空性就是房間的空性，但實際上廳堂內的空間並不是房間中所包含的？是這樣嗎？答：不是這樣的。這是世俗的法，不可以與它相比。如果像你所說的那樣，房間的空性不移動而完全在廳堂內，廳堂中的空性也是如此。不是因為彼此相通，所以說沒有二元對立。只是因為那個空性本來就是這個空性，所以才說沒有二元對立。既然不是世俗的法，難以詳細說明。領會其中的意思吧，或許客人可以明白。
藥病對治門 第四
問：針對病癥而採取治療，其界限有幾種？因為這是修行的要點，所以請您開示。答：病癥有兩種。一是粗顯的，指虛偽狡詐的修行；二是細微的，指執著見解而不破除。前一種又分為兩種：一是內心實際破戒，而外表卻顯現威儀等等；二是完全沒有破戒，爲了讓別人知道，爲了求取名利，因為狡猾，因為伺機親近，因為不正直，因為維護缺點。第二種細微的病癥也分為兩種：一是雖然具有正直的心，但執著於我正在修行；二是雖然不執著于有人在修行，但卻認為有法存在。實際上是見解沒有破除的緣故。對治的藥物也有兩種。一是粗顯的，也分為兩種：一是對各種過失，不隱瞞掩蓋，深深地感到慚愧並懺悔；二是對所修行的，不摻雜虛偽狡詐，都以質樸正直和柔和的態度對待，以謙卑的態度行事，不顯揚自己的功德。
【English Translation】 English version It is emptiness. The two emptinesses are not different, because there is no duality of characteristics. The very nature of form is emptiness, which is not the same as annihilation emptiness, because emotions and reason are different. Moreover, annihilation emptiness is not the same as form, also because emotions and reason are different. The form that is emptiness itself can correspond to the annihilation that is truth itself, because it explains the principle from the perspective of interpretation, and the laws can be integrated with each other. In this way, these two categories have these four statements. All other dharmas can be inferred in the same way. Therefore, the sutra says that all dharmas are greed, because the dharmas that are emptiness are just the greed that is emptiness. Question: If the dharma of greed is emptiness, and hatred, etc., are also emptiness, then I don't know whether the emptiness of hatred, etc., is the same as the emptiness of greed, or whether it is still outside of greed? Answer: It is completely inside, and the external appearance is still there; it is completely outside, and the internal essence is also the same. Because of the roundness, because of the infinity, because of the absence of obstacles. Question: Is it like the space inside the hall and the space inside the room? These two spaces have no boundaries, because they have the same taste, so it is said that the emptiness of the hall is the emptiness of the room, but in fact the space inside the hall is not contained in the room? Is that so? Answer: It is not like that. This is a worldly dharma and cannot be compared to it. If it is as you said, the emptiness of the room does not move and is completely in the hall, and the emptiness in the hall is also the same. It is not because they communicate with each other that it is said that there is no duality. It is only because that emptiness is originally this emptiness that it is said that there is no duality. Since it is not a worldly dharma, it is difficult to explain in detail. Understand the meaning, perhaps the guest can understand.
Chapter Four: Antidotes for Illnesses
Question: How many kinds of boundaries are there for treating illnesses with remedies? Because this is the key to practice, please enlighten us. Answer: There are two kinds of illnesses. The first is coarse, referring to hypocritical and deceitful practice; the second is subtle, referring to clinging to views without breaking them. The former is further divided into two types: first, actually breaking precepts internally, while outwardly displaying dignity, etc.; second, not breaking precepts at all, in order to be known by others, to seek fame and profit, because of cunning, because of seeking intimacy, because of dishonesty, because of protecting shortcomings. The second subtle illness is also divided into two types: first, although having an honest heart, clinging to 'I am practicing'; second, although not clinging to 'someone is practicing', believing that there is a dharma. In reality, it is because the view has not been broken. There are also two kinds of antidotes. The first is coarse, also divided into two types: first, for various faults, not concealing or covering up, deeply feeling ashamed and repenting; second, for what is practiced, not mixing in hypocrisy and deceit, but treating everything with simplicity, honesty, and gentleness, acting with humility, and not showing off one's own merits.
第二細中亦二。一諸修行時知無我人。不計疲苦。二觀察諸法等不二。一相無相入理究竟。二通說者。但深觀諸法平等之時。于上諸病無不治盡。此是大乘修行法門。依佛藏經義說。
理事分無門第五
問如此理事。為理無分限事有分限耶。為不耶。答此中理事各有四句。且理一無分限。以遍一切故。二非無分限。以一法中無不具足故三具。分無分一味。以全體在一法。而一切處恒滿故。如觀一塵中。見一切處法界。四俱非。分無分以自體絕待故。圓融故。二義一相非二門故。事中一有分。以隨自事相有分齊故。二無分以全體即理故。大品云。色前際不可得。后際亦不可得。此即無分也三俱。以前二義無礙具故。具此二義方是一事故。四俱非。以二義融故平等故。二相絕故。由上諸義。是故理性不唯無分故。在一切法處。而全體一內不唯分故。常在一中全在一外。事法不唯分故。常在此處恒在他方處。不唯無分故遍一切。而不移本位。又由理不唯無分故。不在一事外不唯分故。不在一事內事不唯分故。常在此處而無在也。不唯無分故。常在他處而無在也。是故無在不在。而在此在彼無障礙也。
因因果果門第六
師子吼品云。佛性者有因有因因。有果有果果。因者十二因緣。因因者。即是智
【現代漢語翻譯】 現代漢語譯本 第二重細微之處也分為兩點：一，在各種修行時，知曉沒有『我』（ātman，靈魂，真我）和『人』（pudgala，補特伽羅，個體），不計較疲憊和辛苦。二，觀察諸法平等不二，達到一相（ekalakṣaṇa，單一相）無相（alakṣaṇa，無相）的境界，最終徹悟真理。對於通達這些道理的人來說，只要深入觀察諸法平等，那麼以上所說的各種病癥都會被徹底治癒。這是大乘（Mahāyāna，偉大的載具）的修行法門，依據《佛藏經》（Buddha-garbha-sūtra）的意義所說。
理事分無門第五
問：如此的『理』（tattva，真如，本體）和『事』（dharma，現象），是『理』沒有分界限而『事』有分界限呢？還是都不是這樣？答：這裡『理』和『事』各有四句。首先，『理』是唯一的，沒有分界限，因為它遍及一切事物。第二，『理』並非沒有分界限，因為在一個法（dharma，事物，現象）中沒有不具備『理』的。第三，『理』既有分又無分，是一味的，因為全體存在於一個法中，並且在一切處恒常圓滿。例如，觀察一粒微塵，就能見到一切處的法界（dharmadhātu，法界）。第四，『理』既非有分也非無分，因為它的自體是絕對的，超越對待，是圓融的。這是因為『二義一相非二門』的緣故。在『事』中，一，有分，因為隨著自身的事相有分齊界限。二，無分，因為全體就是『理』。《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『色』（rūpa，色蘊，物質）的前際不可得，后際也不可得，這就是無分。三，既有分又無分，因為前兩種意義無礙地具備。具備這兩種意義才是一個『事』。四，既非有分也非無分，因為這兩種意義融合在一起，是平等的，兩種相狀是絕對的。由於以上這些意義，所以『理性』不僅僅是無分的，它存在於一切法之處，並且全體在一個之內；不僅僅是有分的，它常常在一個之中，全體在一個之外。『事法』不僅僅是有分的，它常常在此處，也恒常在他方之處；不僅僅是無分的，它遍及一切，而不移動本位。又因為『理』不僅僅是無分的，所以不在一件事之外；不僅僅是有分的，所以不在一件事之內。『事』不僅僅是有分的，所以常常在此處，而無所不在；不僅僅是無分的，所以常常在他處，而無所不在。因此，無所不在和無所不在，而在此在彼沒有障礙。
因因果果門第六
《師子吼品》（Siṃhanāda Sūtra）說：『佛性』（Buddha-dhātu，如來藏）有『因』（hetu，原因），有『因因』，有『果』（phala，結果），有『果果』。『因』是十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）。『因因』就是智慧（jñāna，般若智慧）。
【English Translation】 English version The second subtlety is also twofold: 1. When practicing various disciplines, knowing there is no 'self' (ātman, soul, true self) and no 'person' (pudgala, individual), not minding fatigue and hardship. 2. Observing that all dharmas are equal and non-dual, attaining the state of one characteristic (ekalakṣaṇa, single characteristic) and no characteristic (alakṣaṇa, without characteristic), ultimately realizing the truth. For those who understand these principles, as long as they deeply observe the equality of all dharmas, all the aforementioned illnesses will be completely cured. This is the Dharma gate of Mahayana (Mahāyāna, Great Vehicle) practice, according to the meaning of the Buddha-garbha-sūtra (Buddha-garbha-sūtra).
Chapter 5: No Gate of Differentiation Between Principle and Phenomena
Question: Are principle (tattva, suchness, essence) and phenomena (dharma, appearance) such that principle has no limitations while phenomena have limitations? Or is it not so? Answer: Here, principle and phenomena each have four statements. First, principle is one and without limitations, because it pervades everything. Second, principle is not without limitations, because there is no dharma (dharma, thing, phenomenon) that does not contain principle. Third, principle both has and does not have limitations, it is of one flavor, because the whole exists in one dharma, and is constantly complete in all places. For example, by observing a single dust mote, one can see the entire dharmadhātu (dharmadhātu, realm of dharma). Fourth, principle is neither with nor without limitations, because its self-nature is absolute, beyond duality, and is perfectly integrated. This is because of the 'two meanings, one characteristic, not two gates'. In phenomena, 1. there are limitations, because phenomena have their own boundaries according to their own characteristics. 2. there are no limitations, because the whole is identical to principle. The Prajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra) says: 'The prior limit of form (rūpa, skandha of form, matter) is unattainable, and the posterior limit is also unattainable,' this is the absence of limitations. 3. both with and without limitations, because the previous two meanings are unobstructed and complete. Having these two meanings is what constitutes a phenomenon. 4. neither with nor without limitations, because these two meanings are integrated, are equal, and the two characteristics are absolute. Because of the above meanings, the nature of principle is not only without limitations, it exists in all dharmas, and the whole is within one; it is not only with limitations, it is always within one, and the whole is outside of one. The dharma of phenomena is not only with limitations, it is always here, and also constantly in other places; it is not only without limitations, it pervades everything, without moving from its original position. Furthermore, because principle is not only without limitations, it is not outside of one thing; it is not only with limitations, it is not inside of one thing. Phenomena are not only with limitations, so they are always here, and yet nowhere; they are not only without limitations, so they are always elsewhere, and yet nowhere. Therefore, there is no being here and no being not here, and there is no obstruction in being here and being there.
Chapter 6: Cause-Cause and Effect-Effect
The Siṃhanāda Sūtra (Siṃhanāda Sūtra) says: 'Buddha-nature' (Buddha-dhātu, Tathāgatagarbha) has 'cause' (hetu, reason), has 'cause-cause', has 'effect' (phala, result), has 'effect-effect'. 'Cause' is the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, twelve links of conditioned arising). 'Cause-cause' is wisdom (jñāna, prajna wisdom).
慧(通法已去)。果者阿耨菩提。果果者無上大般涅槃。后四句者。是因非果如佛性。是果非因如大涅槃。是因是果。如十二因緣所生之法(此中具智慧及菩提二句)。非因非果名為佛性(中道正性謂法身理也。開第三句即為五種佛性也)。或有佛性。闡提人有善根人無(是前因性)。或有佛性。善根人有闡提人無(是曰因性)。或有佛性二人俱有(非因非果性)。或有佛性二人俱無(果與果果二性)。十二因緣名佛性者。且如無明是佛性有二義。一當體凈故是法身性。二是能知名義成反流。故名報身性。余支準此。又初四句中。初者謂染凈緣起門。二內熏發心。三始覺圓四本覺現。又初隨染隱體。二微起凈用。三染盡凈圓。四還源顯實。又初與第四俱是理性。但染凈異。中間二俱是行性但因果異。又初染而非凈。第二凈而非染。第三亦染亦凈。第四非染非凈。又初是自性住。二是引出。三四是至得果。又初二因。后二果。又轉初為四轉二為三。又依初起二。以二成三。以三證初冥合不二。是故四義唯一心轉。若離無明此四相皆盡也。
二諦無礙門第七
二諦無礙有二門說。一約喻。二就法。喻者。且如幻兔依巾有二門。一兔二巾。兔亦二義。一相差別義。二體空義。巾亦二義。一住自位義。二舉體成兔
【現代漢語翻譯】 現代漢語譯本 慧(通法已去)。果指的是阿耨菩提(Anuttara-bodhi，無上正等正覺)。果果指的是無上大般涅槃(Mahaparinirvana，大解脫)。后四句是因而非果，例如佛性(Buddha-nature)。是果而非因，例如大涅槃(Mahaparinirvana，大解脫)。是因是果，例如十二因緣(Twelve links of dependent origination)所生之法(此中具智慧及菩提二句)。非因非果名為佛性(中道正性謂法身理也。開第三句即為五種佛性也)。 或者有佛性，斷善根者有，有善根者無(這是前因性)。或者有佛性，有善根者有，斷善根者無(這是曰因性)。或者有佛性，二人都有(非因非果性)。或者有佛性，二人都沒有(果與果果二性)。十二因緣(Twelve links of dependent origination)名為佛性(Buddha-nature)者，且如無明(ignorance)是佛性(Buddha-nature)，有二義。一當體凈故是法身(Dharmakaya，法性身)性。二是能知名義成反流，故名報身(Sambhogakaya，報身)性。其餘各支可以依此推論。又初四句中，初者謂染凈緣起門。二內熏發心。三始覺圓四本覺現。又初隨染隱體。二微起凈用。三染盡凈圓。四還源顯實。又初與第四俱是理性，但染凈異。中間二俱是行性但因果異。又初染而非凈。第二凈而非染。第三亦染亦凈。第四非染非凈。又初是自性住。二是引出。三四是至得果。又初二因。后二果。又轉初為四轉二為三。又依初起二。以二成三。以三證初冥合不二。是故四義唯一心轉。若離無明(ignorance)此四相皆盡也。 二諦無礙門第七 二諦無礙有二門說。一約喻。二就法。喻者，且如幻兔依巾有二門。一兔二巾。兔亦二義。一相差別義。二體空義。巾亦二義。一住自位義。二舉體成兔。
【English Translation】 English version Wisdom (Tongfa has already departed). The 'fruit' refers to Anuttara-bodhi (無上正等正覺, unsurpassed perfect enlightenment). The 'fruit of the fruit' refers to the unsurpassed Mahaparinirvana (大般涅槃, great liberation). The latter four phrases are causes, not fruits, such as Buddha-nature (佛性). They are fruits, not causes, such as Mahaparinirvana (大般涅槃, great liberation). They are both causes and fruits, such as the dharmas arising from the Twelve Links of Dependent Origination (十二因緣) (this includes the phrases 'wisdom' and 'bodhi'). That which is neither cause nor fruit is called Buddha-nature (佛性) (the Middle Way's correct nature refers to the principle of Dharmakaya (法身, Dharma body). Opening the third phrase reveals the five kinds of Buddha-nature). Perhaps there is Buddha-nature (佛性) in those who have severed their roots of goodness, but not in those who have roots of goodness (this is the prior causal nature). Perhaps there is Buddha-nature (佛性) in those who have roots of goodness, but not in those who have severed their roots of goodness (this is called the 'causal nature'). Perhaps there is Buddha-nature (佛性) in both (the nature of neither cause nor fruit). Perhaps there is Buddha-nature (佛性) in neither (the two natures of 'fruit' and 'fruit of the fruit'). That the Twelve Links of Dependent Origination (十二因緣) are called Buddha-nature (佛性) is because, for example, ignorance (無明) is Buddha-nature (佛性) in two senses: first, its very essence is pure, hence it is the nature of Dharmakaya (法身, Dharma body); second, it can know names and meanings, thus reversing the flow, hence it is called the nature of Sambhogakaya (報身, Enjoyment body). The remaining branches can be inferred accordingly. Furthermore, in the first four phrases, the first refers to the gate of conditioned arising of defilement and purity; the second, the internal perfuming and arising of the mind; the third, the initial awakening becoming complete; and the fourth, the manifestation of the original awakening. Also, the first follows defilement and conceals the essence; the second slightly arises with pure function; the third, defilement ceases and purity becomes complete; and the fourth, returning to the source and revealing reality. Also, the first and fourth are both rational natures, but differ in defilement and purity. The middle two are both active natures, but differ in cause and effect. Also, the first is defiled but not pure; the second is pure but not defiled; the third is both defiled and pure; the fourth is neither defiled nor pure. Also, the first is inherent; the second is induced; the third and fourth are the attained fruit. Also, the first two are causes; the latter two are fruits. Also, transforming the first becomes the fourth; transforming the second becomes the third. Also, relying on the first arises the second; with the second, the third is accomplished; with the third, the first is verified, merging into non-duality. Therefore, the four meanings are transformed by the one mind. If ignorance (無明) is abandoned, these four aspects will all cease. The Seventh Gate of Non-Obstruction of the Two Truths There are two ways to explain the non-obstruction of the two truths: first, through analogy; second, through the Dharma itself. For example, consider an illusory rabbit depending on a cloth. There are two aspects: the rabbit and the cloth. The rabbit also has two meanings: first, the meaning of differentiated appearances; second, the meaning of emptiness of essence. The cloth also has two meanings: first, the meaning of remaining in its own position; second, the meaning of the entire substance becoming the rabbit.
義。此巾與兔非一非異。且非異有四句。一以巾上成兔義。及兔上相差別義。合為一際故為不異。此是以本隨末。就末明不異。二以巾上住自位義。及兔上體空義。合為一際故為不異。此是以末歸本就本明不異。三以攝末所歸之本。與攝本所從之末。此二雙融無礙俱存故為不異。此是本末雙存無礙不異。四以所攝歸本之末。亦與所攝隨末之本。此一俱泯故為不異。此是本末雙泯平等不異。第二非一義者亦有四句。一以巾上住自位義。與兔上相差別。此二相違故為非 此是相背非一 巾上成兔義兔上體空義。此二相害故為非一。三以彼相背與此相害。此二位異故為非一。謂背即各相背舍相去懸遠也。相害即與敵對親相餐害。是故近遠非一也。四以極相害泯而不泯。由極相匪存而不存。此不泯不存義為非一。此是成壞非一。又此四非一與上四不異而亦非一。以義不雜故。又上四不異與此四不一。而亦不異理遍通故。是故若以不異門取。諸門極相和會。若以非一門取。諸義極相違諍。極違而極和者。是無障礙法也。第二就法說者。巾喻真如如來藏。兔喻眾生生死等。非一非異亦有十門。準喻思之可知。又兔即生即死而無礙。巾即隱即顯而無礙。此生死隱顯逆順交絡。諸門镕融並準前思攝可解。二顯義者有四門。一開合。二一
【現代漢語翻譯】 現代漢語譯本： 義。此巾與兔非一非異。而且『非異』有四句：第一，以巾上成就兔子的意義，以及兔子上相互差別的意義，合為一個整體，所以說『不異』。這是以根本隨順末節，就末節來說明『不異』。第二，以巾上安住自身位置的意義，以及兔子上本體空性的意義，合為一個整體，所以說『不異』。這是以末節迴歸根本，就根本來說明『不異』。第三，以攝取末節所歸屬的根本，與攝取根本所由來的末節，這兩者雙重融合沒有障礙地共同存在，所以說『不異』。這是根本末節雙重存在，沒有障礙的『不異』。第四，以所攝取的迴歸根本的末節，也與所攝取的隨順末節的根本，這兩者一同泯滅，所以說『不異』。這是根本末節一同泯滅，平等的『不異』。 第二，『非一』的意義也有四句：第一，以巾上安住自身位置的意義，與兔子上相互差別，這兩者相互違背，所以說『非一』。這是相互背離的『非一』。第二，巾上成就兔子的意義，兔子上本體空性的意義，這兩者相互損害，所以說『非一』。第三，以那相互背離的，與這相互損害的，這兩者位置不同，所以說『非一』。所說的背離，就是各自相互背離，捨棄遠離。相互損害，就是與敵對親近相互殘害。因此，遠近『非一』。第四，以極其相互損害，泯滅而不泯滅，由於極其相互違背，存在而不存在，這不泯滅不存在的意義為『非一』。這是成就壞滅的『非一』。而且這四個『非一』與上面的四個『不異』也是『非一』，因為意義不混雜的緣故。而且上面的四個『不異』與這四個『非一』也是『不異』，因為道理普遍相通的緣故。因此，如果以『不異』門來取，諸門極其相互和合。如果以『非一』門來取，諸義極其相互違背爭論。極其違背而又極其和合，是沒有障礙的法啊。 第二，就法來說，巾比喻真如（Tathata）如來藏（Tathagatagarbha），兔子比喻眾生生死等等。『非一非異』也有十門，按照比喻來思考就可以知道。而且兔子即是生即是死而沒有障礙，巾即是隱藏即是顯現而沒有障礙。這生死隱藏顯現逆順交錯，諸門镕融並且按照前面思考攝取可以理解。二，顯義有四門：一，開合；二，一多。
【English Translation】 English version: Meaning. This cloth and rabbit are neither one nor different. Moreover, there are four aspects of 'not different': First, the meaning of the cloth transforming into a rabbit, and the meaning of the rabbit having mutual differences, combine into one entity, therefore they are said to be 'not different'. This is following the end from the root, explaining 'not different' from the perspective of the end. Second, the meaning of the cloth abiding in its own position, and the meaning of the rabbit's essence being emptiness, combine into one entity, therefore they are said to be 'not different'. This is returning to the root from the end, explaining 'not different' from the perspective of the root. Third, the root to which the end is drawn, and the end from which the root originates, these two are doubly fused and exist without obstruction, therefore they are said to be 'not different'. This is the root and end coexisting without obstruction, 'not different'. Fourth, the end that is drawn back to the root, and the root that follows the end, both of these are extinguished together, therefore they are said to be 'not different'. This is the root and end both extinguished, equally 'not different'. Second, there are also four aspects of 'not one': First, the meaning of the cloth abiding in its own position, and the rabbit having mutual differences, these two contradict each other, therefore they are said to be 'not one'. This is mutually contradictory 'not one'. Second, the meaning of the cloth transforming into a rabbit, and the meaning of the rabbit's essence being emptiness, these two harm each other, therefore they are said to be 'not one'. Third, that which is mutually contradictory and that which is mutually harmful, these two have different positions, therefore they are said to be 'not one'. The so-called contradiction is that each is mutually contradictory, abandoning and staying far away from each other. Mutual harm is being close to an enemy and harming each other. Therefore, near and far are 'not one'. Fourth, that which is extremely mutually harmful, extinguished but not extinguished, due to being extremely mutually opposed, existing but not existing, this meaning of not extinguished and not existing is 'not one'. This is the 'not one' of becoming and destruction. Moreover, these four 'not one' are also 'not one' with the above four 'not different', because the meanings are not mixed. Moreover, the above four 'not different' are also 'not different' with these four 'not one', because the principle is universally applicable. Therefore, if one takes the approach of 'not different', all aspects are extremely harmonious. If one takes the approach of 'not one', all meanings are extremely contradictory and argumentative. Being extremely contradictory and yet extremely harmonious is the unobstructed Dharma. Second, speaking in terms of Dharma, the cloth is a metaphor for Tathata (真如) and the Tathagatagarbha (如來藏), the rabbit is a metaphor for the cycle of birth and death of sentient beings, and so on. 'Neither one nor different' also has ten aspects, which can be understood by contemplating the metaphor. Moreover, the rabbit is born and dies without obstruction, the cloth is hidden and revealed without obstruction. This cycle of birth and death, hiding and revealing, in reverse and forward interweaving, all aspects are fused and can be understood by contemplating and grasping as before. Two, revealing meaning has four aspects: One, opening and closing; two, one and many.
異。三相是。四相在。初開合者。先開后合。開者俗諦緣起中有四義。一諸緣有力義。二無力義。三無自性義。四事成義。真諦中亦有四義。一空義。二不空義。三依持義。四盡事義。合者三門。一合俗。二合真。三合二。初者有三。一約用。謂有力無力無二故。二約體。謂性無性無二故。三無礙。謂體用無二唯一俗諦。合真者亦三。一約用。謂依持成俗即是奪俗全盡無二故。二約體空不空無二故。三無礙。謂體用無二故。三合二者有四門一約起用門。謂真中依持義。與俗中有力義無二故。二約泯相門。謂真中盡俗。與俗中無力無二故。三約顯實門。謂真中不空義。與俗中無性義無二故。四成事門。謂真中空義。與俗。中存事義無二故。開合門竟。理事即不即門者。此中理事相即不相即。無礙融通各有四句。初不即中四句者。一二事不相即。以緣相事礙故。二二事之理不相即。以無二故。三理事不相即。以理靜非動故。四事理不相即。以事動非靜故。二相即中四句者。一事即理。以緣起無性故。二理即事。以理隨緣事得立故。三二事之理相即。以約詮會實故。四二事相即。以即理之事無別事。是故事如理而無礙。
真妄心境門第八
真妄心境通有四句。一約情有心境。境謂空有相違。以存二相故。心謂二
【現代漢語翻譯】 現代漢語譯本 異。三相是。四相在。初開合者，先開后合。開者，在俗諦（Samvriti-satya，世俗諦）緣起中有四種含義：一，諸緣（hetu-pratyaya，因緣）有力之義；二，無力之義；三，無自性（Nihsvabhava，自性空）之義；四，事成之義。真諦（Paramartha-satya，勝義諦）中也有四種含義：一，空（Sunyata，空性）義；二，不空義；三，依持義；四，盡事義。合者，有三門：一，合俗；二，合真；三，合二。初者有三：一，約用，即有力、無力無二之故；二，約體，即性、無性無二之故；三，無礙，即體用無二，唯一俗諦。合真者亦有三：一，約用，即依持成俗，就是奪俗全盡無二之故；二，約體，空、不空無二之故；三，無礙，即體用無二之故。三，合二者有四門：一，約起用門，即真中依持義，與俗中有力義無二之故；二，約泯相門，即真中盡俗，與俗中無力無二之故；三，約顯實門，即真中不空義，與俗中無性義無二之故；四，成事門，即真中空義，與俗中存事義無二之故。開合門竟。 理事即不即門者，此中理事相即不相即，無礙融通各有四句。初不即中四句者：一，二事不相即，以緣相事礙故；二，二事之理不相即，以無二故；三，理事不相即，以理靜非動故；四，事理不相即，以事動非靜故。二，相即中四句者：一，事即理，以緣起無性故；二，理即事，以理隨緣事得立故；三，二事之理相即，以約詮會實故；四，二事相即，以即理之事無別事，是故事如理而無礙。 真妄心境門第八 真妄心境通有四句。一，約情有心境。境謂空有相違，以存二相故。心謂二。
【English Translation】 English version Different. The three aspects are. The four aspects are in. For the initial opening and closing, first open then close. Opening, in the Samvriti-satya (conventional truth) of dependent origination, there are four meanings: first, the meaning of the power of all hetu-pratyaya (causes and conditions); second, the meaning of powerlessness; third, the meaning of Nihsvabhava (selflessness); fourth, the meaning of the accomplishment of things. In Paramartha-satya (ultimate truth) there are also four meanings: first, the meaning of Sunyata (emptiness); second, the meaning of non-emptiness; third, the meaning of support; fourth, the meaning of the exhaustion of things. Closing has three aspects: first, combining the conventional; second, combining the ultimate; third, combining the two. The first has three aspects: first, regarding function, it means that power and powerlessness are not two; second, regarding essence, it means that nature and non-nature are not two; third, unobstructed, it means that essence and function are not two, only the conventional truth. Combining the ultimate also has three aspects: first, regarding function, it means that supporting and accomplishing the conventional is the same as completely eliminating the conventional, not two; second, regarding essence, emptiness and non-emptiness are not two; third, unobstructed, it means that essence and function are not two. Third, combining the two has four aspects: first, regarding the aspect of arising and function, it means that the meaning of support in the ultimate and the meaning of power in the conventional are not two; second, regarding the aspect of eliminating characteristics, it means that the exhaustion of the conventional in the ultimate and the powerlessness in the conventional are not two; third, regarding the aspect of revealing reality, it means that the meaning of non-emptiness in the ultimate and the meaning of selflessness in the conventional are not two; fourth, regarding the aspect of accomplishing things, it means that the meaning of emptiness in the ultimate and the meaning of the existence of things in the conventional are not two. The opening and closing aspect is complete. Regarding the aspect of principle and phenomena being identical and non-identical, the unobstructed interpenetration of principle and phenomena each has four statements. The first four statements of non-identity: first, the two phenomena are not identical, because the characteristics of conditions obstruct; second, the principle of the two phenomena are not identical, because there is no duality; third, principle and phenomena are not identical, because principle is still and not moving; fourth, phenomena and principle are not identical, because phenomena is moving and not still. The second four statements of identity: first, phenomena is identical to principle, because dependent origination is without self-nature; second, principle is identical to phenomena, because principle follows conditions and phenomena is established; third, the principle of the two phenomena are identical, because they are about expressing the reality; fourth, the two phenomena are identical, because the phenomena that is identical to principle is not a separate phenomena, therefore phenomena is like principle and unobstructed. The Eighth Gate of True and False Mind and Environment The true and false mind and environment have four statements in general. First, regarding emotions, there is mind and environment. Environment refers to the contradiction between emptiness and existence, because the two aspects exist. Mind refers to two.
見不壞是妄情故。或境上有空同性。以俱是所執故。心上亦同。俱是妄見故。二約法亦有心境。境謂空有不二。以俱融故。心謂絕二見。以見無二故。或境上空有相違。以全形奪故。心上亦二。謂隨見一分余分性不異故。三以情就法說。謂境即有無俱情有。有無俱理無無二為一性。或亦相違以全奪故。心謂妄取情中有。以是執心故。或亦比知其理無以分有觀心故。四以法就情說。境即有無俱理有。有無俱情無無二為一性。或亦相違。以全奪故。心謂見理有以智故。見情無以悲故。或見無二心是一心故。此上四門中。約境各有四句。心上各四句。總有三十二句。準思之。
能化所化融作十門第九
諸佛眾生緣起融通總有十門。一分位門。佛有二義。一法身平等。二報化差別。此二是能化佛門。眾生亦二義。一所依如來藏。二能依妄染。此二是所化眾生門。二理事門。以佛法身與眾生如來藏。無二性故。為理法門也。以佛報化與眾生妄染以相由是故。是事法門也。三以法身不異如來藏。報化依染器而現。是故總是眾生門也。四以如來藏不異法身。妄染是報化所翻。是故總是佛門也。五以事虛無體故。理性不改故。唯一理門。六以理隨緣故。事無不存故。唯一事門。七以報化外攝妄染內攝理性。唯報化門。八以
【現代漢語翻譯】 現代漢語譯本： 認為『見』是不壞的，是因為虛妄情識的緣故。或者在境上存在空和有相同的體性，因為它們都是被執著的。心上也是如此，都是虛妄的見解的緣故。第二，從法的角度來說，也有心和境。境指的是空和有不二，因為它們相互融合。心指的是斷絕二元對立的見解，因為見不到二元對立。或者，境上空和有相互違背，因為完全被遮蓋奪取。心上也是二元對立的，即隨順所見的某一部分，其餘部分的體性沒有差異的緣故。第三，以情識就法來說，即境是有和無都存在於情識中，有和無都存在於理中，沒有有無二元對立，而是一個體性。或者也相互違背，因為完全被遮蓋奪取。心指的是虛妄地取著情識中的有，因為這是執著的心。或者也可以比照得知其理中沒有有，因為以分別有來觀察心的緣故。第四，以法就情識來說，境是有和無都存在於理中，有和無都存在於情識中，沒有有無二元對立，而是一個體性。或者也相互違背，因為完全被遮蓋奪取。心指的是見到理中的有，因為有智慧的緣故；見到情識中的無，因為有慈悲的緣故。或者見到沒有二元對立，心是一心的緣故。以上四門中，就境而言，各有四句；就心而言，各有四句，總共有三十二句，依此推想。
能化所化融作十門第九
諸佛（Buddha）和眾生（sentient beings）的緣起（dependent origination）融通總共有十門。第一，分位門。佛有二義：一，法身（Dharmakaya）平等；二，報身（Sambhogakaya）和化身（Nirmanakaya）差別。這二者是能化佛門。眾生也有二義：一，所依如來藏（Tathagatagarbha）；二，能依妄染。這二者是所化眾生門。第二，理事門。因為佛的法身與眾生的如來藏沒有二元對立的體性，所以是理法門。因為佛的報身和化身與眾生的妄染相互依存，所以是事法門。第三，因為法身不異於如來藏，報身和化身依染器而顯現，所以總是眾生門。第四，因為如來藏不異於法身，妄染是報身和化身所轉變，所以總是佛門。第五，因為事是虛妄沒有實體的，理性不會改變，所以是唯一的理門。第六，因為理隨順因緣，事沒有不存在的，所以是唯一的事門。第七，因為報身和化身向外攝取妄染，向內攝取理性，所以是唯一的報化門。第八，以
【English Translation】 English version: The view that 'seeing' is indestructible is due to deluded emotions. Or, in terms of the objective realm, emptiness and existence share the same nature because they are both objects of attachment. The same applies to the mind, as both are deluded views. Secondly, from the perspective of Dharma, there are also mind and object. The object refers to emptiness and existence being non-dual because they are mutually融和 (ronghe, integrated). The mind refers to severing dualistic views because no duality is seen. Alternatively, emptiness and existence contradict each other in the objective realm because they are completely covered and taken away. The mind is also dualistic, that is, following a certain part of what is seen, the nature of the remaining parts is not different. Thirdly, speaking from the perspective of emotions in relation to Dharma, the objective realm is where both existence and non-existence are present in emotions, and both existence and non-existence are present in principle. There is no duality of existence and non-existence, but one nature. Or they also contradict each other because they are completely covered and taken away. The mind refers to falsely grasping existence in emotions because it is an attached mind. Or it can also be inferred that there is no existence in principle because the mind is observed by distinguishing existence. Fourthly, speaking from the perspective of Dharma in relation to emotions, the objective realm is where both existence and non-existence are present in principle, and both existence and non-existence are present in emotions. There is no duality of existence and non-existence, but one nature. Or they also contradict each other because they are completely covered and taken away. The mind refers to seeing existence in principle because of wisdom; seeing non-existence in emotions because of compassion. Or seeing that there is no duality, the mind is one mind. In the above four categories, each has four sentences in terms of the objective realm; each has four sentences in terms of the mind, totaling thirty-two sentences. Think accordingly.
The Ninth of the Ten Gates of Transformation and Integration of the Capable and the Transformable
The dependent origination and integration of all Buddhas (諸佛) and sentient beings (眾生) have a total of ten gates. First, the gate of positions. Buddhas have two meanings: first, the equality of the Dharmakaya (法身); second, the difference between the Sambhogakaya (報身) and Nirmanakaya (化身). These two are the gates of the transforming Buddha. Sentient beings also have two meanings: first, the Tathagatagarbha (如來藏) on which they rely; second, the deluded defilements on which they rely. These two are the gates of the sentient beings to be transformed. Second, the gate of principle and phenomena. Because the Dharmakaya of the Buddha and the Tathagatagarbha of sentient beings have no dualistic nature, it is the gate of principle. Because the Sambhogakaya and Nirmanakaya of the Buddha and the deluded defilements of sentient beings are interdependent, it is the gate of phenomena. Third, because the Dharmakaya is not different from the Tathagatagarbha, and the Sambhogakaya and Nirmanakaya appear depending on the defiled vessel, it is always the gate of sentient beings. Fourth, because the Tathagatagarbha is not different from the Dharmakaya, and deluded defilements are transformed by the Sambhogakaya and Nirmanakaya, it is always the gate of the Buddha. Fifth, because phenomena are illusory and have no substance, and the principle does not change, it is the only gate of principle. Sixth, because the principle follows conditions, and nothing does not exist in phenomena, it is the only gate of phenomena. Seventh, because the Sambhogakaya and Nirmanakaya outwardly encompass deluded defilements and inwardly encompass principle, it is the only gate of the Sambhogakaya and Nirmanakaya. Eighth, with
妄染能現報化復內攝真理故。唯妄染門。九此上諸義無礙現前是俱存門。十此上諸義容融平等。是俱泯門。此十門應以六相準之。
入道方便門第十
作入道緣起要有三義。一識病。二揀境。三定智。初中有二。一粗謂求名利等。二細存見趣理等。二揀境中二。一對境。謂情謂之境在邊等。二真境有二。一三乘境。謂空有不二融通等。二一乘境。謂共盡緣起具德圓融等。三定智中亦二。一解謂能生正解。仍解知解行別者是也。二行謂不如所解。以解不能至故。無分別心行順法妄情等。又此行依解成。亦行現前其解必絕。又約境。以三空亂意揀之。約行以無分別智互相揀之。其義即見。又入道方便略作四門。一懺除宿障門。二發菩提心門。三受菩薩戒門。四造修勝行門。造修勝行有二途。一始二終。初中有三門。一舍緣門。二隨緣門。三成行門。初中有六重。一舍作惡業。二舍親眷屬。若出家舍門徒及生緣眷屬。三舍名聞利養。四捨身命。五舍心念。六舍。此舍令絕能所無寄故。二隨緣門者。有四重。一還隨前六事而守心不染。二凡於一切堪情下至微少堪處。皆應覺知不受勿有少染。三於一切違境。乃至斷命等怨。皆應守心歡喜忍受。四凡所作行遠離巧偽虛詐。乃至一念亦不令有。三成行門者。一起六波羅
【現代漢語翻譯】 現代漢語譯本 『妄染』（錯誤和污染）能夠顯現『報化』（報身和化身），並且重新包含『真理』，因此只有『妄染門』（通過錯誤和污染的途徑）。 第九，以上所有的意義都能無礙地顯現，這就是『俱存門』（同時存在之門）。 第十，以上所有的意義都能融合和平等，這就是『俱泯門』（同時泯滅之門）。這十個門應該用『六相』（總相、別相、同相、異相、成相、壞相）來衡量。
入道方便門 第十
作為入道的緣起，要有三個要點：一是認識到自己的『病』（問題），二是選擇正確的『境』（境界），三是確定『智』（智慧）。 首先，在認識『病』（問題）中，有兩種：一是粗略的，比如追求名利等；二是細微的，比如執著于見解、趣味、道理等。 其次，在選擇『境』（境界）中，有兩種：一是對『境』（境界）的執著，認為『境』（境界）存在於外在等；二是真正的『境』（境界），又分為兩種：一是『三乘境』（聲聞乘、緣覺乘、菩薩乘的境界），比如空、有、不二、融通等；二是『一乘境』（佛乘的境界），比如共同達到緣起的終點，具備功德圓滿融合等。 再次，在確定『智』（智慧）中，也有兩種：一是『解』（理解），即能夠產生正確的理解，但仍然要理解『知』（知識）、『解』（理解）、『行』（行動）的區別；二是『行』（行動），即不如所理解的那樣去做，因為僅僅依靠理解無法達到目標，需要無分別心的行動來順應佛法，去除虛妄的情感等。而且，這種『行』（行動）是依據『解』（理解）而成就的，當『行』（行動）真正顯現時，『解』（理解）必然會消失。 此外，還可以從『境』（境界）的角度，用『三空』（人空、法空、空空）來消除混亂的意念；從『行』（行動）的角度，用無分別智來互相選擇。其中的意義顯而易見。 另外，入道方便可以簡略地分為四個門：一是懺除宿障門（懺悔消除過去業障的途徑），二是發菩提心門（發起菩提心的途徑），三是受菩薩戒門（接受菩薩戒律的途徑），四是造修勝行門（創造和修習殊勝行為的途徑）。 創造和修習殊勝行為有兩種途徑：一是開始，二是終結。在開始的階段，有三個門：一是舍緣門（捨棄因緣的途徑），二是隨緣門（隨順因緣的途徑），三是成行門（成就行為的途徑）。 在舍緣門（捨棄因緣的途徑）中，有六重：一是捨棄作惡業，二是捨棄親眷屬，如果出家，則捨棄門徒以及產生因緣的眷屬，三是捨棄名聞利養，四是捨棄身命，五是捨棄心念，六是捨棄。這種捨棄是爲了使能捨棄的主體和被捨棄的客體都消失，沒有任何寄託。 二是隨緣門（隨順因緣的途徑），有四重：一是仍然隨順前面的六件事，但守護內心不受污染；二是對於一切可以產生情感的事物，哪怕是微小的，都應該覺知，不接受，不要有絲毫的污染；三是對於一切違逆的境況，乃至斷命等怨恨，都應該守護內心，歡喜忍受；四是凡所作所為，都要遠離巧偽虛詐，乃至一念之間也不要有。 三是成行門（成就行為的途徑）：一是發起六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。
【English Translation】 English version 'Deluded defilement' (wrongdoing and contamination) can manifest 'reward and transformation bodies' (Sambhogakaya and Nirmanakaya) and re-encompass 'Truth', therefore only the 'Gate of Deluded Defilement' (the path through error and contamination). Ninth, all the above meanings can manifest without obstruction, this is the 'Gate of Coexistence' (simultaneous existence). Tenth, all the above meanings can merge and be equal, this is the 'Gate of Co-extinction' (simultaneous extinction). These ten gates should be measured by the 'Six Aspects' (generality, particularity, similarity, difference, formation, destruction).
The Tenth Gate of Expedient Means for Entering the Path
To create the conditions for entering the path, there must be three key points: first, recognizing one's own 'illness' (problems); second, choosing the correct 'realm' (state); and third, establishing 'wisdom'. First, in recognizing 'illness' (problems), there are two types: one is coarse, such as pursuing fame and profit; the other is subtle, such as being attached to views, interests, principles, etc. Second, in choosing the 'realm' (state), there are two types: one is attachment to 'realm' (state), believing that 'realm' (state) exists externally, etc.; the other is the true 'realm' (state), which is further divided into two types: one is the 'Three Vehicle Realm' (the realm of Sravakas, Pratyekabuddhas, and Bodhisattvas), such as emptiness, existence, non-duality, fusion, etc.; the other is the 'One Vehicle Realm' (the realm of Buddhahood), such as jointly reaching the end of dependent origination, possessing meritorious virtues, perfect fusion, etc. Third, in establishing 'wisdom', there are also two types: one is 'understanding', which is the ability to generate correct understanding, but it is still necessary to understand the differences between 'knowledge', 'understanding', and 'action'; the other is 'action', which is not acting as understood, because relying solely on understanding cannot achieve the goal, and action with non-discriminating mind is needed to accord with the Dharma and remove false emotions, etc. Moreover, this 'action' is accomplished based on 'understanding', and when 'action' truly manifests, 'understanding' will inevitably disappear. In addition, from the perspective of 'realm' (state), the 'Three Emptinesses' (emptiness of self, emptiness of phenomena, emptiness of emptiness) can be used to eliminate confused thoughts; from the perspective of 'action', non-discriminating wisdom can be used to select each other. The meaning is obvious. Furthermore, the expedient means for entering the path can be briefly divided into four gates: first, the Gate of Repenting and Eliminating Past Obstacles; second, the Gate of Arousing Bodhicitta; third, the Gate of Receiving Bodhisattva Precepts; and fourth, the Gate of Creating and Cultivating Superior Practices. There are two paths for creating and cultivating superior practices: one is the beginning, and the other is the end. At the beginning stage, there are three gates: first, the Gate of Abandoning Conditions; second, the Gate of Following Conditions; and third, the Gate of Accomplishing Practices. In the Gate of Abandoning Conditions, there are six levels: first, abandoning the creation of evil karma; second, abandoning relatives and family, if one leaves home, then abandoning disciples and relatives who create conditions; third, abandoning fame, wealth, and profit; fourth, abandoning body and life; fifth, abandoning thoughts; sixth, abandoning. This abandonment is to make both the subject who abandons and the object being abandoned disappear, without any attachment. Second, the Gate of Following Conditions, there are four levels: first, still following the previous six things, but guarding the mind from being contaminated; second, for everything that can generate emotions, even the slightest, one should be aware, not accept, and not have the slightest contamination; third, for all adverse situations, even resentment that leads to the loss of life, one should guard the mind, joyfully endure; fourth, in all actions, one should stay away from cunning, falsehood, and deception, and not even have a single thought of it. Third, the Gate of Accomplishing Practices: first, arousing the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna).
蜜行(一一云云)。二四無量行(一一云云)。三十大願行(一一云云)。願行有二。一諸未起行策令起。二已起行持令不退。皆由願力即通法行也。二終者亦三門。初舍門者。即止行也。觀諸法平等一相。諸緣皆絕云云。二隨緣門者即觀行也。還就事中起大悲大愿等行雲云。三成行門者。即止觀俱行雙融無礙。成無住行。真俗境不殊悲智心不別。又此境而不別也。又明菩薩住不住行。說有二門。一開二合。開中亦二。初不住。后明住不住亦二。一不住生死。二不住涅槃。初中亦二。一由見生死過患故不可住。二生死見本空故無可住。二不住涅槃亦二。一見涅槃本自有。故不待住。二由不異生死故不住。又智理無別故。能所絕故無能住也。二明住亦二。初住生死者亦二。一由見過患起大悲故。住為除纏故也。二見空故住不怖故也又二。一見過生厭故住。二見空則涅槃住。此即常在生死恒住涅槃也。二住涅槃者亦二。一常證理故住。二常化眾生故住。以所化眾生即涅槃故。第二閤中有四。初合生死涅槃以無二故。無偏住。故云無住。又即住此無二之處。故亦云住。二合住不住二行者。良由以不住為住住為不住。唯一無分別行。故無二也。三合行境二門者。以法界法門絕能所故。平等法性唯一味故。無境行之異也。四合前
【現代漢語翻譯】 現代漢語譯本 蜜行（一一云云）。二四無量行（一一云云）。三十大願行（一一云云）。願行有兩種。一是對於尚未發起修行的人，策勵他們發起修行；二是對於已經開始修行的人，保持他們的修行不退轉。這些都依靠願力，也就是通達佛法的修行。二、終結也有三個方面。首先是舍門，也就是停止修行。觀察諸法平等一相，所有因緣都斷絕（云云）。二是隨緣門，也就是觀行。回到具體事物中發起大悲心、大愿等等修行（云云）。三是成行門，也就是止觀同時進行，雙重融合沒有障礙，成就無住行。真諦和俗諦的境界沒有差別，慈悲心和智慧心沒有分別。而且此境界沒有分別。又說明菩薩住與不住的修行，說有兩種方式。一是展開，二是合攏。展開中也有兩種。首先是不住，然後說明住與不住也有兩種。一是不住生死（Samsara，輪迴），二是不住涅槃（Nirvana，解脫）。首先不住生死也有兩種。一是因為見到生死的過患，所以不可住；二是生死之見本來就是空性的，所以無可住。二是不住涅槃也有兩種。一是見到涅槃本來就具有，所以不需要住；二是因為不異於生死，所以不住。而且智慧和真理沒有差別，能和所都斷絕了，所以沒有能住。二、說明住也有兩種。首先是住生死也有兩種。一是因為見到過患而生起大悲心，所以住于生死是爲了去除煩惱；二是見到空性，所以住于生死而不怖畏。又有兩種。一是見過患而生厭離，所以住于生死；二是見到空性，那麼涅槃就是住處。這就是常在生死，恒住涅槃。二是住涅槃也有兩種。一是常常證悟真理，所以住于涅槃；二是常常教化眾生，所以住于涅槃。因為所教化的眾生就是涅槃。第二，合攏中有四種。首先是合攏生死和涅槃，因為沒有二元性，所以沒有偏頗的住處。所以說無住。又因為住在沒有二元性的地方，所以也說住。二是合攏住和不住兩種修行，這是因為以不住為住，以住為不住，只有一種沒有分別的修行，所以沒有二元性。三是合攏行和境兩種門，因為法界法門斷絕了能和所，平等法性只有一種味道，所以沒有境和行的差異。四是合攏前面所說的內容。
【English Translation】 English version The practice of honey (explained one by one). The twenty-four immeasurable practices (explained one by one). The thirty great vows and practices (explained one by one). There are two aspects to vows and practices: first, for those who have not yet started practicing, encourage them to start; second, for those who have already started, maintain their practice so they do not regress. All of these rely on the power of vows, which is to understand the Dharma practice. Second, the conclusion also has three aspects. First is the gate of abandonment, which is stopping practice. Observe that all dharmas are equal in one aspect, and all conditions are severed (etc.). Second is the gate of following conditions, which is contemplation. Return to specific matters and generate great compassion, great vows, and other practices (etc.). Third is the gate of accomplishing practice, which is the simultaneous practice of cessation and contemplation, a dual fusion without obstruction, accomplishing the practice of non-abiding (Anupalabdhi). The realm of truth and the realm of the mundane are not different, and the mind of compassion and the mind of wisdom are not separate. Moreover, this realm is not different. Furthermore, it explains the Bodhisattva's (Enlightenment Being) practice of abiding and non-abiding, saying there are two ways. One is opening, and the other is closing. Within opening, there are also two. First is non-abiding, and then it explains that abiding and non-abiding also have two aspects. One is non-abiding in Samsara (cycle of rebirth), and the other is non-abiding in Nirvana (liberation). First, non-abiding in Samsara also has two aspects. One is because seeing the faults of Samsara, it is not possible to abide; second, the view of Samsara is inherently empty, so there is nothing to abide in. Second, non-abiding in Nirvana also has two aspects. One is seeing that Nirvana is inherently present, so there is no need to abide; second, because it is not different from Samsara, it does not abide. Moreover, wisdom and principle are not different, and the able and the object are severed, so there is no able to abide. Second, explaining abiding also has two aspects. First, abiding in Samsara also has two aspects. One is because seeing the faults, great compassion arises, so abiding in Samsara is to remove afflictions; second, seeing emptiness, so abiding without fear. There are also two aspects. One is seeing faults and generating aversion, so abiding in Samsara; second, seeing emptiness, then Nirvana is the abode. This is constantly being in Samsara and eternally abiding in Nirvana. Second, abiding in Nirvana also has two aspects. One is constantly realizing the truth, so abiding in Nirvana; second, constantly transforming sentient beings, so abiding in Nirvana. Because the sentient beings being transformed are Nirvana. Second, within closing, there are four aspects. First is closing Samsara and Nirvana because they are not dual, so there is no biased abiding. Therefore, it is said to be non-abiding. Also, because abiding in the place of non-duality, it is also said to be abiding. Second is closing the two practices of abiding and non-abiding, because taking non-abiding as abiding and abiding as non-abiding, there is only one non-discriminating practice, so there is no duality. Third is closing the two gates of practice and realm, because the Dharma realm and Dharma gate sever the able and the object, and the equal Dharma nature has only one flavor, so there is no difference between realm and practice. Fourth is closing what was said before.
開與此合無二無別唯一無礙法門。是故不礙開而恒合。不壞合而恒開無二相故。且言說所不能至也。若更以句數分別。有四重四句。一唯不住生死即是。二唯不住涅槃亦是。三俱不住亦是。四俱非不住亦是。二唯住亦四句。返上思之。三唯住生死唯不住生死。俱不俱皆是可知。四唯住涅槃唯不住涅槃。俱不俱亦唯之。此上十六門門皆全得。
得一即不假余。余門仍不壞。是故無障無礙。多即多一即一。隨智取捨思之。
華嚴經明法品內立三寶章卷下
【現代漢語翻譯】 現代漢語譯本： 開啟與此融合，沒有二致沒有分別，是唯一沒有阻礙的法門。因此，不妨礙開啟而恒常融合，不破壞融合而恒常開啟，因為沒有兩種不同的相狀。而且言語所不能到達的境界。如果更用語句數量來分別，有四重四句。一是唯獨不住于生死，這便是。二是唯獨不住于涅槃（Nirvana，佛教術語，指解脫后的境界），這也是。三是俱都不住，這也是。四是俱非不住，這也是。二是唯獨住于，也有四句。反過來思考上面的內容。三是唯獨住于生死，唯獨不住于生死，俱都或不俱都，都是可以知道的。四是唯獨住于涅槃，唯獨不住于涅槃，俱都或不俱都，也唯獨是這樣。這以上十六個門，每個門都完全可以領會。
領會了一個，就不需要其他的。其他的門仍然不會被破壞。因此沒有障礙沒有阻礙。多就是多，一就是一。隨著智慧取捨思考它。
出自《華嚴經》（Avatamsaka Sutra）明法品內立三寶章卷下 English version: Opening and merging with this are neither different nor separate, it is the only unobstructed Dharma gate. Therefore, it does not hinder opening while constantly merging, and it does not destroy merging while constantly opening, because there are no two different aspects. Moreover, it is beyond what words can reach. If we further distinguish it by the number of sentences, there are four sets of four phrases. First, only not dwelling in Samsara (生死, birth and death) is it. Second, only not dwelling in Nirvana (涅槃, the state of liberation) is also it. Third, neither dwelling is also it. Fourth, neither non-dwelling is also it. Second, only dwelling also has four phrases. Think about the above in reverse. Third, only dwelling in Samsara, only not dwelling in Samsara, both or neither are all knowable. Fourth, only dwelling in Nirvana, only not dwelling in Nirvana, both or neither are also only this. Above, all sixteen gates can be fully understood.
Understanding one means not needing others. The other gates are still not destroyed. Therefore, there is no obstruction and no hindrance. Many is many, one is one. Consider it with wisdom to choose and discard.
From the Avatamsaka Sutra (華嚴經), Chapter on Establishing the Three Jewels within the Chapter on Clarifying the Dharma, Volume Down.
【English Translation】 English version: Opening and merging with this are neither different nor separate, it is the only unobstructed Dharma gate. Therefore, it does not hinder opening while constantly merging, and it does not destroy merging while constantly opening, because there are no two different aspects. Moreover, it is beyond what words can reach. If we further distinguish it by the number of sentences, there are four sets of four phrases. First, only not dwelling in Samsara (生死, birth and death) is it. Second, only not dwelling in Nirvana (涅槃, the state of liberation) is also it. Third, neither dwelling is also it. Fourth, neither non-dwelling is also it. Second, only dwelling also has four phrases. Think about the above in reverse. Third, only dwelling in Samsara, only not dwelling in Samsara, both or neither are all knowable. Fourth, only dwelling in Nirvana, only not dwelling in Nirvana, both or neither are also only this. Above, all sixteen gates can be fully understood.
Understanding one means not needing others. The other gates are still not destroyed. Therefore, there is no obstruction and no hindrance. Many is many, one is one. Consider it with wisdom to choose and discard.
From the Avatamsaka Sutra (華嚴經), Chapter on Establishing the Three Jewels within the Chapter on Clarifying the Dharma, Volume Down. 現代漢語譯本： 開啟與此融合，沒有二致沒有分別，是唯一沒有阻礙的法門。因此，不妨礙開啟而恒常融合，不破壞融合而恒常開啟，因為沒有兩種不同的相狀。而且言語所不能到達的境界。如果更用語句數量來分別，有四重四句。一是唯獨不住于生死，這便是。二是唯獨不住于涅槃（Nirvana，佛教術語，指解脫后的境界），這也是。三是俱都不住，這也是。四是俱非不住，這也是。二是唯獨住于，也有四句。反過來思考上面的內容。三是唯獨住于生死，唯獨不住于生死，俱都或不俱都，都是可以知道的。四是唯獨住于涅槃，唯獨不住于涅槃，俱都或不俱都，也唯獨是這樣。這以上十六個門，每個門都完全可以領會。
領會了一個，就不需要其他的。其他的門仍然不會被破壞。因此沒有障礙沒有阻礙。多就是多，一就是一。隨著智慧取捨思考它。
出自《華嚴經》（Avatamsaka Sutra）明法品內立三寶章卷下