T45n1886_原人論
大正藏第 45 冊 No. 1886 原人論
No. 1886
原人論序
終南山草堂寺沙門宗密述
萬靈蠢蠢皆有其本，萬物蕓蕓各歸其根。未有無根本而有枝末者也，況三才中之最靈而無本源乎？且知人者智，自知者明，今我稟得人身而不自知所從來，曷能知他世所趣乎？曷能知天下古今之人事乎？故數十年中學無常師，博考內外以原自身，原之不已，果得其本。
然今習儒道者，只知近則乃祖乃父，傳體相續，受得此身；遠則混沌一氣，剖為陰陽之二，二生天地人三，三生萬物。萬物與人皆氣為本。習佛法者，但云：「近則前生造業，隨業受報，得此人身；遠則業又從惑展轉，乃至阿賴耶識為身根本。」皆謂已窮，而實未也。
然孔、老、釋迦皆是至聖，隨時應物，設教殊涂。內外相資，共利群庶。策勤萬行，明因果始終；推究萬法，彰生起本末。雖皆聖意而有實有權，二教唯權，佛兼權實。策萬行，懲惡勸善，同歸于治，則三教皆可遵行；推萬法，窮理盡性，至於本源，則佛教方為決了。
然當今學士各執一宗，就師佛者，仍迷實義，故於天地人物不能原之至源。余今還依內外教理推窮萬法，初從淺至深，于習權教者，斥滯令通而極其本；后依了教
【現代漢語翻譯】 現代漢語譯本
大正藏第 45 冊 No. 1886 原人論
No. 1886
原人論序
終南山草堂寺沙門宗密述
萬物有靈且蠢蠢蠕動，皆有其根本；萬物繁盛眾多，各自迴歸其根源。沒有無根本而有枝葉末梢的，更何況是天地人三才中最具靈性的人而沒有本源呢？瞭解他人是智慧，瞭解自己是明智。如今我獲得了人身，卻不瞭解自己從何而來，又怎能知道他世將去向何方呢？又怎能知道天下古今的人事呢？因此，我幾十年間求學沒有固定的老師，廣泛考察內學外學，以探究自身的本源。不斷探究，最終找到了它的根本。
然而，現在學習儒家和道家的人，只知道近的說是祖父和父親，通過身體的傳承相續，才得到這個身體；遠的說是混沌之氣，剖分為陰陽二氣，二氣產生天地人三者，三者產生萬物。萬物和人都是以氣為根本。學習佛法的人，只說：『近的說是前生造作的業力，隨著業力而承受果報，才得到這個人身；遠的說是業力又從迷惑展轉而來，乃至阿賴耶識（Ālaya-vijñāna，儲存所有行為和經驗的意識）是身體的根本。』都認為已經窮盡了真理，但實際上並沒有。
然而，孔子、老子、釋迦牟尼（Śākyamuni，佛教的創始人）都是至聖之人，隨時適應事物，設立的教義各有不同。內學外學相互輔助，共同利益大眾。策勵勤奮修行各種善行，闡明因果的始終；推究萬法，彰顯生起的本末。雖然都是聖人的意圖，但有真實也有權宜，儒道二教只是權宜之說，佛教兼顧權宜和真實。策勵各種善行，懲罰邪惡勸導善良，共同歸於治理，那麼三教都可以遵行；推究萬法，窮究事物的道理，盡事物之本性，達到本源，那麼只有佛教才是徹底明瞭的。
然而，當今的學士各自執著於一個宗派，即使是學習佛法的人，仍然迷惑于真實的意義，因此對於天地人物不能探究到最終的本源。我現在還要依據內學外學的教理來推究萬法，最初從淺到深，對於學習權宜之教的人，破除他們的滯礙，使他們通達而達到其根本；然後依據了義之教
【English Translation】 English version
T45 No. 1886 The Treatise on the Origin of Man
No. 1886
Preface to the Treatise on the Origin of Man
By Śramaṇa Zongmi of Caotang Temple on Zhongnan Mountain
All sentient beings, stirring and wriggling, have their origin; all things, flourishing and numerous, each returns to its root. There has never been a case of branches and leaves without a root, let alone humans, the most intelligent of the three realms (heaven, earth, and man), being without an origin? To know others is wisdom, to know oneself is enlightenment. Now I have obtained a human body, yet I do not know where I come from. How can I know where I will go in the next life? How can I know the affairs of people in ancient and modern times? Therefore, for decades, I have studied without a fixed teacher, extensively examining both internal and external teachings to investigate the origin of myself. Through continuous investigation, I have finally found its root.
However, those who study Confucianism and Taoism only know that, in the near term, it is from their grandfathers and fathers, through the continuous transmission of the body, that they obtain this body; in the far term, it is from the primordial chaos (混 沌,hùndùn), which is divided into the two energies of yin and yang, and these two energies give rise to the three—heaven, earth, and man—and these three give rise to all things. All things and humans have qi (氣,energy) as their root. Those who study Buddhism only say: 『In the near term, it is from the karma created in the previous life, and according to the retribution of karma, that one obtains this human body; in the far term, karma arises from delusion, and ultimately, the Ālaya-vijñāna (阿賴耶識,storehouse consciousness) is the root of the body.』 They all think they have exhausted the truth, but in reality, they have not.
However, Confucius, Lao Tzu, and Śākyamuni (釋迦牟尼,founder of Buddhism) are all supreme sages who, adapting to circumstances, established different teachings. Internal and external teachings assist each other, benefiting all beings together. They encourage diligent practice of various good deeds, clarifying the beginning and end of cause and effect; they investigate all dharmas, revealing the origin and end of arising. Although all are the intentions of sages, there are both the real and the expedient. The two teachings of Confucianism and Taoism are only expedient, while Buddhism encompasses both expedient and real. Encouraging various good deeds, punishing evil and exhorting good, all lead to governance, so all three teachings can be followed; investigating all dharmas, thoroughly examining the principles of things, exhausting the nature of things, and reaching the origin, then only Buddhism is the complete and thorough understanding.
However, scholars today each cling to one sect, and even those who study Buddhism are still confused about the true meaning, so they cannot investigate the ultimate origin of heaven, earth, and man. Now I will still rely on the teachings of internal and external schools to investigate all dharmas, starting from the shallow to the deep. For those who study expedient teachings, I will remove their stagnation, enabling them to understand and reach their root; then, according to the definitive teaching
，顯示展轉生起之義，會偏令圓而至於末(末即天地人物)。文有四篇，名原人也。
原人論序(終)
原人論
終南山草堂寺沙門宗密述
斥迷執第一(習儒道者)
儒道二教說人畜等類，皆是虛無大道產生養育。謂道法自然生於元氣，元氣生天地，天地生萬物，故愚智貴賤貧富苦樂，皆稟于天，由於時命；故死後卻歸天地，復其虛無。然外教宗旨，但在乎依身立行，不在究竟身之元由。所說萬物不論象外，雖指大道為本，而不備明順逆起滅染凈因緣，故習者不知是權，執之爲了。今略舉而詰之。
所言萬物皆從虛無大道而生者，大道即是生死賢愚之本，吉兇禍福之基。基本既其常存，則禍亂兇愚不可除也，福慶賢善不可益也，何用老莊之教耶？又道育虎狼、胎桀紂，夭顏冉、禍夷齊，何名尊乎？
又言萬物皆是自然生化非因緣者，則一切無因緣處悉應生化，謂石應生草，草或生人，人生畜等。又應生無前後，起無早晚，神仙不藉丹藥，太平不藉賢良，仁義不藉教習，老莊周孔何用立教為軌則乎？
又言皆從元氣而產生者，則歘生之神未曾習慮，豈得嬰孩便能愛惡驕恣焉？若言歘有自然便能隨念愛惡等者，則五德六藝悉能隨念而解，何待因緣學習而成？
【現代漢語翻譯】 現代漢語譯本： 顯示輾轉生起之義，會偏離圓滿而至於末端（末端即天地人物）。本文有四篇，名為《原人》。
《原人論序》（終）
《原人論》
終南山草堂寺沙門宗密 述
斥迷執第一（習儒道者）
儒道二教認為人與畜生等各類，都是從虛無大道產生養育而來。認為道法自然，生於元氣，元氣生天地，天地生萬物，所以愚笨或聰慧，尊貴或卑賤，貧窮或富裕，痛苦或快樂，都稟賦于天，由於時運命運；所以死後就回歸天地，恢復到虛無的狀態。然而外教的宗旨，只在于依據自身來確立行為，不在於究竟探尋自身產生的根源。所說的萬物，不涉及現象之外，雖然指大道為根本，卻不完備地闡明順逆、生滅、染凈的因緣，所以學習的人不知道這是權宜之說，執著地認為這是最終真理。現在略舉幾點來詰問他們。
所說萬物都從虛無大道而生，那麼大道就是生死、賢愚的根本，吉兇禍福的基礎。根本既然是常存不變的，那麼禍亂、兇險、愚蠢就不可消除，福慶、賢善也不可增益，那又何必需要老莊的教義呢？而且道育養了虎狼，孕育了桀紂（桀，夏朝的暴君；紂，商朝的暴君），使顏回（顏回，孔子的弟子，以德行著稱）早夭，給伯夷叔齊（伯夷、叔齊，商末周初的賢人，以忠義著稱）帶來災禍，這怎麼能稱得上是尊貴呢？
又說萬物都是自然生化，不是因緣所生，那麼一切沒有因緣的地方都應該生化，比如石頭應該生草，草或者生人，人生畜生等。又應該出生沒有先後，產生沒有早晚，神仙不需要憑藉丹藥，太平盛世不需要憑藉賢良，仁義道德不需要憑藉教習，老莊周孔（老莊，老子和莊子；周孔，周公和孔子）又何必創立教義作為準則呢？
又說一切都從元氣而產生，那麼忽然產生的神，沒有經過思考，怎麼能讓嬰兒便能有愛憎、驕橫放縱呢？如果說忽然有自然而然就能隨著念頭產生愛憎等情緒，那麼五德六藝（五德，指仁、義、禮、智、信；六藝，指禮、樂、射、御、書、數）都能隨著念頭而理解，又何必等待因緣學習才能成就呢？
【English Translation】 English version: It shows the meaning of arising through transformation, which will deviate from perfection and reach the end (the end being heaven, earth, people, and things). This text has four chapters, named 'On the Origin of Man'.
Preface to 'On the Origin of Man' (End)
'On the Origin of Man'
By Śramaṇa Zongmi of Caotang Temple on Mount Zhongnan
Refuting Deluded Attachments, Chapter 1 (Those Who Practice Confucianism and Taoism)
The Confucian and Taoist teachings state that humans and animals are all generated and nurtured by the Empty and Non-Being Great Dao (Dà Dào). They say that the Dao follows nature, arising from primordial Qi (Yuán Qì), primordial Qi generates heaven and earth, and heaven and earth generate all things. Therefore, foolishness or wisdom, nobility or lowliness, poverty or wealth, suffering or happiness, are all endowed by heaven and due to fate and destiny. Thus, after death, one returns to heaven and earth, reverting to emptiness and non-being. However, the purpose of external teachings lies only in establishing conduct based on the body, not in ultimately exploring the origin of the body. What they say about all things does not involve what is beyond phenomena. Although they point to the Great Dao as the root, they do not fully explain the causes and conditions of accordance and opposition, arising and ceasing, defilement and purity. Therefore, those who study do not know that this is an expedient teaching, and they cling to it as the ultimate truth. Now, I will briefly raise some points to question them.
If you say that all things arise from the Empty and Non-Being Great Dao, then the Great Dao is the root of life and death, wisdom and foolishness, good fortune and misfortune. Since the root is constant and unchanging, then disasters, wickedness, and foolishness cannot be eliminated, and blessings, virtue, and goodness cannot be increased. Then what is the use of the teachings of Laozi and Zhuangzi? Moreover, the Dao nurtures tigers and wolves, conceives Jie and Zhou (Jie, a tyrant of the Xia dynasty; Zhou, a tyrant of the Shang dynasty), causes Yan Hui (Yan Hui, a disciple of Confucius, known for his virtue) to die young, and brings misfortune to Boyi and Shuqi (Boyi and Shuqi, virtuous men from the end of the Shang dynasty and the beginning of the Zhou dynasty, known for their loyalty). How can this be called honorable?
Furthermore, if you say that all things are naturally generated and transformed, not caused by conditions, then everything should be generated and transformed in all places without conditions. For example, stones should grow grass, grass should grow into humans, and humans should grow into animals. Also, there should be no order of birth, no early or late arising. Immortals would not need to rely on elixirs, peace would not need to rely on the virtuous, and benevolence and righteousness would not need to rely on teaching and learning. Then why would Laozi, Zhuangzi, Zhou Gong, and Confucius (Laozi and Zhuangzi; Zhou Gong and Confucius) establish teachings as norms?
Furthermore, if you say that everything is generated from primordial Qi, then the spirit that arises suddenly, without having experienced thought, how can an infant immediately have love, hate, arrogance, and indulgence? If you say that there is a natural ability to have love, hate, and other emotions following thoughts, then the Five Virtues and Six Arts (Five Virtues, referring to benevolence, righteousness, propriety, wisdom, and trustworthiness; Six Arts, referring to rites, music, archery, charioteering, calligraphy, and mathematics) could all be understood following thoughts. Then why wait for causes and conditions to learn and achieve them?
又若生是稟氣而歘有，死是氣散而歘無，則誰為鬼神乎？且世有鑑達前生追憶往事，則知生前相續，非稟氣而歘有；又驗鬼神靈知不斷，則知死後非氣散而歘無。故祭祀求禱，典藉有文，況死而蘇者說幽途事，或死後感動妻子仇報怨恩，今古皆有耶？
外難曰：「若人死為鬼，則古來之鬼填塞巷路，合有見者。如何不爾？」
答曰：「人死六道，不必皆為鬼，鬼死復為人等，豈古來積鬼常存耶？」
且天地之氣本無知也，人稟無知之氣，安得歘起而有知乎？草木亦皆稟氣，何不知乎？
又言貧富貴賤賢愚善惡吉兇禍福皆由天命者，則天之賦命奚有貧多富少、賤多貴少，乃至禍多福少？茍多少之分在天，天何不平乎？況有無行而貴、守行而賤，無德而富、有德而貧，逆吉義兇、仁夭暴壽，乃至有道者喪、無道者興？既皆由天，天乃興不道而喪道？何有福善益謙之賞，禍淫害盈之罰焉？
又既禍亂反逆皆由天命，則聖人設教，責人不責天，罪物不罪命，是不當也！然則《詩》刺亂政，《書》贊王道，《禮》稱安上，《樂》號移風，豈是奉上天之意，順造化之心乎？是知專此教者，未能原人。
斥偏淺第二(習佛不了義教者)
佛教自淺之深，略有五等：一、人天教，二、小乘
【現代漢語翻譯】 現代漢語譯本： 又如果認為生命是稟受氣息而突然產生的，死亡是氣息消散而突然消失的，那麼誰來做鬼神呢？況且世上有能明鑑前生、追憶往事的人，由此可知生命是前後相續的，不是稟受氣息而突然產生的；又驗證鬼神具有靈知且持續不斷，由此可知死後不是氣息消散而突然消失的。所以祭祀祈禱，典籍中都有記載，何況死而復生的人講述陰間的事情，或者死後感動妻子、報答恩情、報復仇恨，這些事情自古至今都有啊？
外人詰難說：『如果人死後都變成鬼，那麼自古以來的鬼就會填滿大街小巷，應該有人見到。為什麼不是這樣呢？』
回答說：『人死後會進入六道輪迴（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），不一定都變成鬼，鬼死後又可以轉生為人等等，難道自古以來積累的鬼會永遠存在嗎？』
況且天地之氣本來沒有知覺，人稟受沒有知覺的氣息，怎麼會突然產生知覺呢？草木也都是稟受氣息，為什麼沒有知覺呢？
又說貧窮、富貴、尊貴、卑賤、賢能、愚笨、善良、邪惡、吉祥、兇險、災禍、幸福都由天命決定，那麼上天賦予的命運為什麼會有貧窮的人多、富有的人少，卑賤的人多、尊貴的人少，乃至災禍多、幸福少的情況呢？如果多少的分配在於上天，上天為什麼不公平呢？況且有不行善卻尊貴、堅守善行卻卑賤，沒有德行卻富有、有德行卻貧窮，違背道義卻吉祥、遵循道義卻兇險，仁慈的人夭折、暴虐的人長壽，甚至有道的人衰敗、無道的人興盛的情況。既然一切都由上天決定，上天卻要興盛不道義的人而衰敗有道義的人？哪裡還有獎賞行善和謙虛的人、懲罰邪惡和驕盈的人的說法呢？
又既然禍亂反叛都由天命決定，那麼聖人設立教化，責備人而不責備天，懲罰事物而不懲罰命運，這就是不應該的！那麼《詩經》諷刺混亂的政治，《尚書》讚揚王道，《禮記》稱頌安定君上，《樂經》提倡移風易俗，難道是奉行上天的旨意，順應造化的心意嗎？由此可知專門宣揚這種教義的人，沒有真正瞭解人。
駁斥片面淺顯的教義第二（學習佛法卻不瞭解究竟教義的人）
佛教從淺到深，大致有五種：一、人天教，二、小乘教
【English Translation】 English version: Furthermore, if life is considered to arise suddenly from the reception of breath, and death is the sudden disappearance of breath upon its dissipation, then who would be the spirits and deities? Moreover, there are those in the world who can clearly discern past lives and recall past events, thus knowing that life is a continuous sequence, not a sudden arising from the reception of breath. Also, verifying that spirits and deities possess continuous awareness and knowledge, it is known that death is not the sudden disappearance of breath upon its dissipation. Therefore, sacrifices and prayers are documented in the scriptures. Moreover, there are instances of people returning from death recounting events of the netherworld, or of the deceased moving their wives and children to repay kindness or avenge wrongs. These things have existed since ancient times.
An outsider objects: 'If people become ghosts after death, then the ghosts from ancient times would fill the streets and alleys, and someone should have seen them. Why is this not the case?'
The answer is: 'After death, people enter the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell), not necessarily all becoming ghosts. Ghosts can also be reborn as humans, etc. How could accumulated ghosts from ancient times exist permanently?'
Moreover, the qi (vital energy) of heaven and earth is inherently without awareness. How can humans, receiving qi without awareness, suddenly develop awareness? Plants and trees also receive qi; why do they not have awareness?
Furthermore, to say that poverty, wealth, nobility, lowliness, virtue, foolishness, goodness, evil, auspiciousness, misfortune, disaster, and happiness are all determined by fate, then why does Heaven's assignment of fate result in more poor people than rich, more lowly people than noble, and even more disasters than blessings? If the distribution of quantity lies with Heaven, why is Heaven not fair? Moreover, there are those who act unethically yet become noble, those who uphold ethical conduct yet become lowly, those who lack virtue yet become wealthy, those who possess virtue yet become poor, those who go against righteousness yet experience auspiciousness, those who follow righteousness yet experience misfortune, the benevolent dying young, the violent living long, and even the virtuous declining while the unvirtuous prospering. Since everything is determined by Heaven, why would Heaven promote the unrighteous and cause the virtuous to decline? Where then is the reward for benefiting the good and the humble, and the punishment for harming the wicked and the arrogant?'
Furthermore, since chaos and rebellion are all determined by fate, then it is inappropriate for sages to establish teachings that blame people and not Heaven, and punish things and not fate! In that case, are the 'Book of Poetry' satirizing chaotic politics, the 'Book of Documents' praising the way of kings, the 'Book of Rites' extolling the stability of rulers, and the 'Book of Music' advocating changing customs, truly following the will of Heaven and conforming to the heart of creation? It is known that those who exclusively promote this teaching have not truly understood people.
Refuting Partial and Superficial Teachings, Second (Those who study Buddhism but do not understand the ultimate teachings)
Buddhism, from shallow to deep, roughly has five levels: First, the Human-Deva Teaching, Second, the Hinayana (Small Vehicle) Teaching
教，三、大乘法相教，四、大乘破相教(上四在此篇中)，五、一乘顯性教(此一在第三篇中)。
一、佛為初心人且說三世業報善惡因果，謂造上品十惡死墮地獄，中品餓鬼，下品畜生。故佛且類世五常之教(天竺世教，儀式雖殊，懲惡勸善無別，亦不離仁義等五常，而有德行可修例。如：此國斂手而舉，吐番散手而垂，皆為禮也)，令持五戒(不殺是仁；不盜是義；不邪淫是禮；不妄語是信；不飲啖酒肉，神氣清潔益於智也)，得免三途、生人道中。修上品十善及施戒等生六慾天。修四禪八定生色界、無色界天(題中不標天鬼地獄者，界地不同，見聞不及，凡俗尚不知末，況肯窮本？故對俗教且標原人。今敘佛經，理宜具列)。故名人天教也(然業有三種：一惡，二善，三不動。報有三時：謂現報，生報，后報)。
據此教中，業為身本。今詰之曰：既由造業受五道身，未審誰人造業、誰人受報？若此眼耳手足能造業者，初死之人眼耳手足宛然，何不見聞造作？若言心作，何者是心？若言肉心，肉心有質，繫於身內，如何速入眼耳辨外是非？是非不知，因何取捨？且心與眼耳手足俱為質閡，豈得內外相通運動應接同造業緣？若言但是喜怒愛惡發動身口令造業者，喜怒等情乍起乍滅，自無其體，將何為
【現代漢語翻譯】 現代漢語譯本：教有五種分類：一、人天教，二、小乘解脫教，三、大乘法相教，四、大乘破相教（以上四種在此篇中），五、一乘顯性教（此一種在第三篇中）。
一、佛陀為初學者講述三世的業報善惡因果，說造作上品十惡者死後墮入地獄，中品者墮入餓鬼道，下品者墮入畜生道。因此，佛陀暫且以類似於世俗五常的教義（天竺的世俗教義，儀式雖然不同，但懲惡勸善的本質沒有區別，也不離仁義等五常，並且有可以修習的德行。例如：此國合手而舉，吐蕃散手而垂，都是禮儀），教導人們持守五戒（不殺是仁；不盜是義；不邪淫是禮；不妄語是信；不飲酒食肉，使神氣清潔，有益於智慧），從而得以免除三途之苦，轉生人道之中。修習上品十善以及佈施、持戒等善行，可以轉生到六慾天。修習四禪八定，可以轉生到色界天、無色界天（題中不標明天鬼地獄，是因為界地不同，見聞無法到達，凡夫俗子尚且不知末節，更何況探究根本？所以對世俗的教義暫且標明針對的對象是普通人。現在敘述佛經，理應全部列出）。因此稱為人天教（然而業有三種：一是惡業，二是善業，三是不動業。報應有三種時間：即現報、生報、后報）。
根據這種教義，業是身體的根本。現在詰問：既然由於造業而承受五道之身，那麼是誰在造業？又是誰在受報？如果說眼耳手足能夠造業，那麼剛死去的人的眼耳手足依然完好，為什麼不能見聞造作？如果說是心在造作，那麼什麼是心？如果說是肉心，肉心有質礙，繫於身內，如何能夠迅速進入眼耳來辨別外界的是非？如果對是非都不能辨別，又怎麼能取捨？況且心與眼耳手足都具有質礙，怎麼能夠內外相通，運動應接，共同造作業緣？如果說只是喜怒愛惡等情緒發動身口去造業，那麼喜怒等情緒，忽起忽滅，自身沒有實體，又將什麼作為...
【English Translation】 English version: The teachings are classified into five categories: 1. Human-Deva Teaching, 2. Hinayana Liberation Teaching, 3. Mahayana Dharmalakshana Teaching, 4. Mahayana Emptiness Teaching (the above four are in this article), 5. Ekayana Manifestation of Essence Teaching (this one is in the third article).
- The Buddha, for beginners, explains the karmic retribution of good and evil in the three lifetimes, saying that those who commit the highest level of the ten non-virtuous actions will fall into hell after death, those who commit the middle level will fall into the realm of hungry ghosts, and those who commit the lowest level will fall into the realm of animals. Therefore, the Buddha temporarily uses teachings similar to the secular five constant virtues (the secular teachings of India, although the rituals are different, the essence of punishing evil and promoting good is no different, and it does not deviate from the five constant virtues such as benevolence, righteousness, propriety, wisdom, and trustworthiness, and there are virtues that can be cultivated. For example, in this country, hands are folded and raised, while in Tibet, hands are scattered and lowered, both are forms of etiquette), instructing people to uphold the five precepts (not killing is benevolence; not stealing is righteousness; not committing sexual misconduct is propriety; not lying is trustworthiness; not drinking alcohol or eating meat, so that the spirit is pure and beneficial to wisdom), so as to be able to avoid the suffering of the three lower realms and be reborn in the human realm. Cultivating the highest level of the ten virtuous actions, as well as giving, upholding precepts, and other virtuous deeds, can lead to rebirth in the six desire realms. Cultivating the four dhyanas and eight samadhis can lead to rebirth in the form realm and formless realm (the reason why hells, hungry ghosts, and animals are not mentioned in the title is because the realms are different, and perception cannot reach them. Ordinary people do not even know the details, let alone explore the root? Therefore, the secular teachings temporarily indicate that the target is ordinary people. Now that we are describing the Buddhist scriptures, it is appropriate to list them all). Therefore, it is called the Human-Deva Teaching (however, there are three types of karma: evil karma, good karma, and non-moving karma. There are three times of retribution: immediate retribution, rebirth retribution, and subsequent retribution).
According to this teaching, karma is the root of the body. Now, the question is: since one receives the body of the five realms due to creating karma, then who is creating the karma? And who is receiving the retribution? If the eyes, ears, hands, and feet can create karma, then the eyes, ears, hands, and feet of a person who has just died are still intact, why can't they see, hear, and act? If it is said that the mind is creating karma, then what is the mind? If it is said that it is the physical heart, the physical heart has substance and is located within the body, how can it quickly enter the eyes and ears to distinguish right from wrong in the external world? If one cannot distinguish right from wrong, how can one choose? Moreover, the mind, eyes, ears, hands, and feet all have substance, how can they communicate internally and externally, move and respond, and jointly create karmic conditions? If it is said that it is only the emotions of joy, anger, love, and hate that motivate the body and mouth to create karma, then emotions such as joy and anger arise and disappear quickly, and have no substance of their own, so what will be used as...
主而作業耶？設言不應如此，別別推尋，都是我此身心能造業者，此身已死誰受苦樂之報？若言死後更有身者，豈有今日身心造罪修福，令他後世身心受苦受樂？據此則修福者屈甚，造罪者幸甚，如何神理如此無道？故知但習此教者，雖信業緣，不達身本。
二、小乘教者，說形骸之色、思慮之心，從無始來因緣力故，唸唸生滅相續無窮。如水涓涓，如燈焰焰，身心假合似一似常，凡愚不覺執之為我。寶此我故，即起貪(貪名利以榮我)、瞋(瞋違情境恐侵害我)、癡(非理計校)等三毒。三毒擊意，發動身口造一切業。業成難逃，故受五道苦樂等身(別業所感)，三界勝劣等處(共業所感)。于所受身還執為我，還起貪等造業受報。身則生老病死，死而復生。界則成住壞空，空而覆成(從空劫初成世界者，頌曰：空界大風起，傍廣數無量，厚十六洛叉，金剛不能壞。此名持界風。光音金藏云，布及三千界，雨如車軸下，風遏不聽流，深十一洛叉，始作金剛界。次第金藏云，注雨滿其內，先成梵王界，乃至夜摩天。風鼓清水成，須彌七金等，滓濁為山地，四洲及泥犁，鹹海外輪圍，方名器界立。時經一增減，乃至二禪福，盡下生人間。初食地餅林藤，后粳米不銷，大小便利，男女形別，分田立主求臣佐，種種差
【現代漢語翻譯】 現代漢語譯本 是主宰在作業嗎？如果說不應該是這樣，分別推究尋找，都是我這身心能夠造業，這身體死後誰來承受苦樂的報應？如果說死後還有別的身體，難道是今天這身心造罪修福，讓它後世的身體承受苦樂嗎？照這樣說，那麼修福的人太冤枉了，造罪的人太幸運了，怎麼天理會如此不公？所以知道只是學習這種教義的人，雖然相信業緣，卻不明白身體的根本。
二、小乘教義認為，形骸的色（rupa，物質），思慮的心（citta，精神），從無始以來因為因緣的力量，唸唸生滅，相續不斷。像涓涓細流，像搖曳的燈焰，身心假合，好像一個整體，好像恒常不變，凡夫愚昧的人不覺悟，執著地認為是『我』。因為珍愛這個『我』，就生起貪（tanha，貪圖名利來榮耀我）、瞋（dosa，憎恨違背自己心意的情境，恐怕會侵害我）、癡（moha，不合道理地計較）等三種毒。三種毒衝擊意念，發動身口，造作一切業。業一旦形成就難以逃脫，所以承受五道（gati，地獄、餓鬼、畜生、人、天）的苦樂等不同的身體（由個別的業力所感），三界（trayo dhatavo，欲界、色界、無色界）的勝劣等不同的處所（由共同的業力所感）。在所承受的身體上還執著地認為是『我』，還生起貪等，造業受報。身體則經歷生老病死，死後又再生。世界則經歷成住壞空，空后又再形成（從空劫最初形成世界的情況來說，頌詞說：空曠的界域大風興起，旁邊寬廣沒有邊際，厚度有十六洛叉（laksha，印度數字單位），金剛也無法摧毀。這叫做持界風。光音天（Abhasvara）的金藏云，分佈到三千世界，下雨像車軸一樣粗大，風阻止雨水流動，深度有十一洛叉，開始形成金剛界。次第是金藏云，注入雨水充滿其中，先形成梵王界（Brahma-loka），乃至夜摩天（Yama）。風鼓動清水形成，須彌山（Sumeru）和七金山等，污濁的物質成為山地，四大洲（catvaro dvipah，東勝身洲、南贍部洲、西牛貨洲、北俱盧洲）以及泥犁（naraka，地獄），鹹海和外輪圍山（Cakkavala），才叫做器世界建立。時間經過一增減劫，乃至二禪天的福報，耗盡後下生到人間。最初食用地餅和林藤，後來食用粳米不能消化，出現大小便，男女形體有別，劃分田地，設立君主，尋求臣子輔佐，種種差別
【English Translation】 English version Is it a master who is creating karma? If it shouldn't be so, upon separate investigation, it is my body and mind that are creating karma. After this body dies, who will receive the reward of suffering and happiness? If it is said that there is another body after death, does that mean that this body and mind create sins and cultivate blessings today, only for the body and mind of the future life to receive suffering and happiness? According to this, those who cultivate blessings are greatly wronged, and those who create sins are very fortunate. How can divine justice be so unfair? Therefore, it is known that those who only study this teaching, although they believe in karmic connections, do not understand the root of the body.
Second, the Hinayana teachings say that the rupa (form, physical body) and citta (mind, consciousness) have been arising and ceasing continuously from beginningless time due to the power of conditions. Like a trickling stream, like a flickering flame, the body and mind are falsely combined, appearing as one and seemingly constant. Ordinary and foolish people do not realize this and cling to it as 'I'. Because they cherish this 'I', they give rise to tanha (greed, craving for fame and profit to glorify myself), dosa (hatred, anger at situations that go against my wishes, fearing harm to myself), moha (delusion, irrational calculation), the three poisons. The three poisons strike the mind, causing the body and mouth to create all kinds of karma. Once karma is formed, it is difficult to escape, so one receives different bodies of suffering and happiness in the five gatis (realms: hell, hungry ghosts, animals, humans, and gods) (felt by individual karma), and different places of superiority and inferiority in the trayo dhatavo (three realms: desire realm, form realm, and formless realm) (felt by shared karma). In the body that is received, one still clings to it as 'I', and still gives rise to greed, etc., creating karma and receiving retribution. The body then experiences birth, old age, sickness, and death, and is reborn after death. The world then experiences formation, existence, destruction, and emptiness, and is formed again after emptiness (regarding the initial formation of the world from the beginning of the empty kalpa, the verse says: In the empty realm, a great wind arises, boundless in its breadth, sixteen lakshas (Indian numerical unit) in thickness, which even diamond cannot destroy. This is called the wind that holds the world. The golden cloud of Abhasvara (heaven of radiant light) spreads throughout the three thousand worlds, raining down like axles of carts, the wind prevents the rain from flowing, eleven lakshas in depth, and the diamond realm begins to form. Next, the golden cloud pours rain and fills it, first forming the Brahma-loka (Brahma realm), and then the Yama (heaven). The wind stirs the clear water, forming Mount Sumeru and the seven golden mountains, etc., the turbid matter becomes mountains and land, the four catvaro dvipah (continents: Purva-videha, Jambudvipa, Aparagodaniya, Uttarakuru) and naraka (hells), the salt sea and the Cakkavala (outer mountain range), are then called the establishment of the vessel world. Time passes through one increase and decrease kalpa, and even the blessings of the second dhyana heaven are exhausted, and they are born into the human world. At first, they eat earth cakes and forest vines, later they eat rice that cannot be digested, and they excrete feces and urine, the male and female forms are different, they divide the fields, establish rulers, and seek ministers to assist them, with all kinds of differences.
別。經十九增減，兼前總二十增減，名為成劫。議曰：空界劫中，是道教指云虛無之道，然道體寂照靈通，不是虛無，老氏或迷之、或權設，務絕人慾，故指空界為道。空界中大風，即彼混沌一氣，故彼云道生一也。金藏云者，氣形之始，即太極也。雨下不流，陰氣凝也。陰陽相合，方能產生矣！梵王界乃至須彌者，彼之天也，滓濁者地，即一生二矣！二禪福盡下生，即人也。即二生三，三才備矣！地餅已下乃至種種，即三生萬物。此當三皇已前穴居野食，未有火化等，但以其時無文字記載故，後人傳聞不明，展轉錯謬，諸家著作種種異說。佛教又緣通明三千世界，不局大唐，故內外教文不全同也。住者住劫，亦經二十增減。壞者壞劫，亦二十增減，前十九增減壞有情，后一增減壞器界，能壞是火水風等三災。空者空劫，亦二十增減，中空無世界及諸有情也)。
劫劫生生輪迴不絕，無終無始如汲井輪(道教只知今此世界未成時一度空劫，云虛無、混沌、一氣等，名為元始。不知空界已前，早經千千萬萬遍成住壞空，終而復始。故知佛教法中，小乘淺淺之教，已超外典深深之說)，都由不了此身本不是我，不是我者，謂此身本因色心和合為相。今推尋分析，色有地水火風之四大，心有受(能領納好惡之事)、想
【現代漢語翻譯】 現代漢語譯本：別。經十九增減，加上之前的總共二十個增減，稱為成劫。議論說：空界劫中，是道教所指的虛無之道，然而道的本體寂靜光明而靈妙通達，不是虛無。老子或許迷惑於此，或許權且設立此說，務求斷絕人的慾望，所以指空界為道。空界中的大風，就是他們所說的混沌一氣，所以他們說『道生一』。金藏云，是氣和形開始出現的時候，也就是太極。雨水落下而不流動，是陰氣凝聚。陰陽相互結合，才能產生萬物！梵王界乃至須彌山（Sumeru），是他們的天，污濁的東西是地，這就是『一生二』！二禪天福報享盡而下生，就是人。這就是『二生三』，天地人三才具備了！地餅以下乃至種種事物，就是『三生萬物』。這相當於三皇（Three Sovereigns）以前的人穴居野外，吃生的食物，沒有用火等技術。只是因為當時沒有文字記載，所以後人傳聞不清楚，輾轉出現錯誤，各家的著作有種種不同的說法。佛教又通曉三千大千世界，不侷限於大唐，所以內外教的文獻不完全相同。住劫，也經歷二十個增減。壞劫，也經歷二十個增減，前十九個增減是破壞有情眾生，后一個增減是破壞器世界，能夠破壞的是火、水、風等三災。空劫，也經歷二十個增減，其中空無一物，沒有世界和各種有情眾生。
劫劫生生輪迴不絕，沒有終結也沒有開始，就像汲水的井輪（道教只知道現在這個世界未形成時的一次空劫，說成是虛無、混沌、一氣等，稱為元始。不知道空界以前，早已經歷千千萬萬遍的成住壞空，終結了又重新開始。所以知道佛教法中，小乘淺顯的教義，已經超越了外道經典深奧的說法），都是因為不明白這個身體本來不是我，不是我，是指這個身體本來是因為色和心和合而成的現象。現在推究分析，色有地、水、火、風四大，心有受（能領納好壞的事情）、想
【English Translation】 English version: Furthermore, nineteen increases and decreases, plus the previous total of twenty increases and decreases, are called a Formation Kalpa (Chengjie). It is discussed that within the Empty Realm Kalpa (Kongjie jie), it is what Daoism refers to as the Way of Emptiness (Xuwu zhi dao). However, the essence of the Dao is serene, illuminating, spiritually aware, and not empty. Laozi may be confused by this, or perhaps provisionally establishes this concept, striving to eliminate human desires, thus referring to the Empty Realm as the Dao. The great wind in the Empty Realm is what they call the primordial Qi of Chaos (Hun Dun Yi Qi), hence they say 'The Dao gives birth to One.' The Golden Treasury (Jin Cang) refers to the beginning of Qi and form, which is the Taiji (Supreme Ultimate). Rain falls but does not flow, indicating the condensation of Yin Qi. Only when Yin and Yang combine can things be generated! The Brahma Realm (Fanwang jie) and even Mount Sumeru (Xumi) are their heavens, while the dregs and impurities are the earth, thus 'One gives birth to Two!' Those who exhaust their blessings in the Second Dhyana Heaven (Er Chan) are reborn below, which are humans. Thus 'Two gives birth to Three,' and the three realms of Heaven, Earth, and Humanity are complete! The Earth Cake (Di Bing) and everything else are 'Three gives birth to all things.' This corresponds to the time before the Three Sovereigns (San Huang), when people lived in caves and ate raw food, without fire or other technologies. It's just that there were no written records at that time, so later generations' accounts are unclear, and errors have been passed down, leading to various different interpretations in different schools of thought. Furthermore, Buddhism understands the three thousand great thousand worlds (Sanqian daqian shijie), not limited to the Tang Dynasty, so the internal and external teachings are not entirely the same. The Abiding Kalpa (Zhu jie) also undergoes twenty increases and decreases. The Destruction Kalpa (Huai jie) also undergoes twenty increases and decreases, the first nineteen increases and decreases destroy sentient beings, and the last increase and decrease destroys the vessel world, and what can destroy are the three calamities of fire, water, and wind. The Empty Kalpa (Kong jie) also undergoes twenty increases and decreases, in which there is nothing, no world and no various sentient beings.
Kalpa after kalpa, birth after birth, the cycle of reincarnation never ceases, without beginning or end, like a well wheel drawing water (Daoism only knows of one Empty Kalpa when this present world was not yet formed, calling it Emptiness, Chaos, Primordial Qi, etc., and naming it the Primordial Beginning (Yuanshi). They do not know that before the Empty Realm, there have already been countless formations, abidings, destructions, and emptinesses, ending and beginning again. Therefore, it is known that in the Buddhist Dharma, the shallow teachings of the Hinayana (Xiaocheng) have already surpassed the profound sayings of external scriptures), all because of not understanding that this body is fundamentally not 'me.' 'Not me' means that this body is fundamentally a phenomenon formed by the union of form (rupa) and mind. Now, upon investigation and analysis, form has the four great elements of earth, water, fire, and wind, and mind has sensation (vedana) (the ability to receive good and bad things), perception (samjna)
(能取像者)、行(能造作者唸唸遷流)、識(能了別者)之四蘊。若皆是我，即成八我，況地大中復有眾多？謂三百六十段骨，一一各別。皮毛筋肉肝心脾腎，各不相是。諸心數等亦各不同。見不是聞，喜不是怒，展轉乃至八萬四千塵勞。
既有此眾多之物，不知定取何者為我？若皆是我，我即百千。一身之中，多主紛亂。離此之外，復無別法。翻覆推我，皆不可得。便悟此身，但是眾緣，似和合相，元無我人，為誰貪瞋？為誰殺盜施戒(知苦諦也)？遂不滯心於三界有漏善惡(斷集諦也)；但修無我觀智(道諦)；以斷貪等，止息諸業；證得我空真如(滅諦)，乃至得阿羅漢果，灰身滅智方斷諸苦。
據此宗中，以色心二法及貪瞋癡，為根身器界之本也，過去未來更無別法為本。今詰之曰，夫經生累世為身本者，自體須無間斷。今五識闕緣不起(根境等為緣)，意識有時不行(悶絕、睡眠、滅盡定、無想定、無想天)，無色界天無此四大，如何持得此身，世世不絕？是知專此教者，亦未原身。
三、大乘法相教者，說一切有情無始已來，法爾有八種識。于中第八阿賴耶識，是其根本，頓變根身器界種子。轉生七識，皆能變現自分所緣，都無實法。如何變耶？謂我法分別熏習力故，諸識生時變似
【現代漢語翻譯】 現代漢語譯本： （能取像者）色蘊、（能造作者唸唸遷流）行蘊、（能了別者）識蘊這四蘊。如果這些都是『我』，那就成了八個『我』，更何況地大中還有眾多組成部分？比如三百六十段骨頭，每一段都各不相同。面板、毛髮、肌肉、肝臟、心臟、脾臟、腎臟，也都不相同。各種心所法等等也各不相同。見不是聞，喜不是怒，輾轉乃至八萬四千種煩惱。
既然有這麼多不同的事物，不知道應該確定哪個是『我』？如果這些都是『我』，那『我』就成了成百上千個。一個身體之中，多個主人就會紛亂。離開這些之外，又沒有別的法。反覆推究『我』，都不可得。於是領悟到這個身體，只不過是眾多因緣聚合，看似和合的假象，原本沒有『我』和『人』，為誰貪婪嗔恨？為誰殺生偷盜、佈施持戒（知苦諦也）？於是就不再執著於三界有漏的善惡（斷集諦也）；只是修習無我觀智（道諦）；用來斷除貪婪等等，止息各種業；證得我空真如（滅諦），乃至證得阿羅漢果，灰身滅智才斷除各種痛苦。
根據這個宗派的觀點，以色法、心法這兩種法以及貪、嗔、癡，作為根身器界（指眾生的身體和所居住的環境）的根本，過去和未來沒有別的法作為根本。現在詰問他們說，經生累世作為身體的根本，其自體必須沒有間斷。現在五識缺少因緣就不能生起（根、境等為因緣），意識有時也不執行（悶絕、睡眠、滅盡定、無想定、無想天），無色界天沒有這四大，如何能夠保持這個身體，世世代代不間斷？由此可知專修這個教義的人，也沒有弄清楚身體的本質。
三、大乘法相教認為，一切有情從無始以來，自然具有八種識。其中第八阿賴耶識，是其根本，頓時間變現根身器界的種子。轉生出前七識，都能變現各自所緣的境界，都沒有真實的法。如何變現呢？是因為我法分別的熏習力，所以諸識生起時變現出相似的境界。
【English Translation】 English version: The four Skandhas (aggregates) are: Rupa (form, that which can be imaged), which takes on images; Samskara (formation, that which creates and whose thoughts are constantly changing); and Vijnana (consciousness, that which distinguishes). If all of these are 'I', then there would be eight 'I's. Moreover, within the great earth element, there are numerous components, such as the three hundred and sixty segments of bone, each distinct. Skin, hair, muscles, liver, heart, spleen, and kidneys are all different from each other. Various mental functions (cetasikas) are also distinct. Seeing is not hearing, joy is not anger, and so on, leading to eighty-four thousand defilements (kleshas).
Since there are so many different things, which one should be determined as 'I'? If all of these are 'I', then 'I' would be hundreds or thousands. Within one body, multiple masters would cause confusion. Apart from these, there is no other dharma (principle). Repeatedly examining 'I', it cannot be found. Thus, one realizes that this body is merely a collection of numerous causes and conditions, a seemingly harmonious appearance, but originally without 'I' or 'person'. For whom is there greed and hatred? For whom is there killing, stealing, giving, and observing precepts (knowing the truth of suffering - Dukkha Satya)? Consequently, one no longer clings to the conditioned good and evil of the three realms (abandoning the truth of the accumulation of suffering - Samudaya Satya); but only cultivates the wisdom of non-self (Anatta) (the truth of the path - Magga Satya); to eliminate greed and so on, cease all karmas; realize the true suchness of emptiness of self (the truth of cessation - Nirodha Satya), and even attain the Arhat fruit, extinguishing the body and annihilating wisdom to completely end all suffering.
According to this school, the two dharmas of Rupa (form) and Citta (mind), as well as greed (lobha), hatred (dosa), and delusion (moha), are the basis of the root body (the physical body), the environment (the external world), and there is no other dharma as the basis in the past and future. Now, questioning them, if what is born through lifetimes is the basis of the body, its essence must be continuous without interruption. Now, the five consciousnesses do not arise without conditions (roots, objects, etc. as conditions), and the consciousness sometimes does not function (fainting, sleep, Nirodha-Samapatti (cessation attainment), Asanjnasamadhi (non-perception samadhi), Asanjnasattva (non-perception heaven)). The Formless Realm (Arupadhatu) does not have these four great elements (earth, water, fire, wind), how can it maintain this body, uninterrupted through lifetimes? It is known that those who specialize in this teaching have not understood the essence of the body.
Three, the Mahayana Yogacara (法相教) school says that all sentient beings have naturally had eight consciousnesses since beginningless time. Among them, the eighth Alaya-vijnana (阿賴耶識) is the root, instantly transforming the seeds of the root body and the environment. The first seven consciousnesses arise from it, and they can all transform and manifest their own perceived objects, without any real dharma. How does it transform? It is because of the force of the habituation of the discrimination of self and dharma, so when the consciousnesses arise, they transform into similar appearances.
我法，第六七識無明覆故，緣此執為實我實法。如患(重病心惛，見異色人物也)、夢(夢想所見、可知)者，患夢力故，心似種種外境相現，夢時執為實有外物，寤來方知唯夢所變。我身亦爾，唯識所變，迷故執有我及諸境，由此起惑造業，生死無窮(廣如前說)。悟解此理，方知我身唯識所變，識為身本(不了之義，如后所破)。
四、大乘破相教者，破前大小乘法相之執，密顯后真性空寂之理(破相之談，不唯諸部般若，遍在大乘經。前之三教依次先後，此教隨執即破，無定時節。故龍樹立二種般若：一共，二不共。共者，二乘同聞信解，破二乘法執故。不共者，唯菩薩解，密顯佛性故。故天竺戒賢、智光二論師，各立三時教，指此空教，或云在唯識法相之前，或云在後。今意取后)。
將欲破之，先詰之曰：所變之境既妄，能變之識豈真？若言一有一無者(此下卻將彼喻破之)，則夢想與所見物應異，異則夢不是物，物不是夢。寐來夢滅，其物應在。又物若非夢，應是真物；夢若非物，以何為相？故知夢時則夢想夢物，似能見所見之殊，據理則同一虛妄，都無所有。諸識亦爾，以皆假託眾緣，無自性故。故《中觀論》云，未曾有一法，不從因緣生；是故一切法，無不是空者。又云，因緣所生法，
【現代漢語翻譯】 現代漢語譯本： 我說，第六、七識被無明遮蔽，因此執著於此，認為是真實的我和真實的法。就像患病（重病導致心神昏亂，看到奇異的顏色和人物）和做夢（夢想中所見，可以知曉）的人一樣，由於疾病和夢境的力量，心中似乎顯現出種種外境，做夢時執著地認為是真實存在的外物，醒來后才知道只是夢境所變化。我的身體也是這樣，只是由識所變化，因為迷惑而執著于有我和各種外境，由此產生迷惑，造作惡業，生死輪迴沒有窮盡（詳細情況如前所述）。領悟理解這個道理，才知道我的身體只是由識所變化，識是身體的根本（不了義，如後面所破斥）。
四、大乘破相教，破除前面小乘和大乘對法相的執著，秘密地顯現出後面的真性空寂的道理（破相的說法，不只是各部的般若經，普遍存在於大乘經典中。前面的三教依次先後出現，這個教義隨著執著就破除，沒有固定的時節。所以龍樹菩薩建立了兩種般若：一是共般若，二是 不共般若。共般若，是二乘共同聽聞信解的，破除二乘的法執。不共般若，只有菩薩才能理解，秘密地顯現佛性。所以天竺的戒賢、智光兩位論師，各自建立了三時教，指的就是這個空教，或者說在唯識法相之前，或者說在之後。我現在的意思是取在之後）。
將要破除它，先詰問它說：所變的境界既然是虛妄的，能變的識難道是真的嗎？如果說一個有，一個沒有（這下面就用比喻來破斥它），那麼夢想和所見之物應該是不同的，不同的話，夢就不是物，物就不是夢。睡醒后夢境消失，那個物應該還在。又如果物不是夢，就應該是真物；夢如果不是物，又以什麼為相？所以知道做夢的時候，夢想和夢中的事物，似乎有能見和所見的區別，按照道理來說，都是一樣的虛妄，什麼都沒有。各種識也是這樣，因為都是假借眾多的因緣，沒有自性。所以《中觀論》說，未曾有一個法，不是從因緣而生；所以一切法，沒有不是空的。又說，因緣所生的法，
【English Translation】 English version: According to my teaching, the sixth and seventh consciousnesses are obscured by ignorance, and therefore, clinging to this, they are perceived as a real 'self' and real 'dharmas' (法, phenomena). Like those who are ill (suffering from a severe illness, the mind is confused, seeing strange colors and figures) and those who dream (what is seen in dreams, can be known), due to the power of illness and dreams, the mind seems to manifest various external realms. While dreaming, one clings to them, believing them to be real external objects, but upon awakening, one realizes that they are merely transformations of the dream. My body is also like this, merely a transformation of consciousness. Due to delusion, one clings to the existence of a 'self' and various realms, thereby giving rise to confusion, creating karma, and endlessly cycling through birth and death (as explained previously in detail). Understanding this principle, one realizes that my body is merely a transformation of consciousness, and that consciousness is the root of the body (of incomplete meaning, as will be refuted later).
Four, the Mahayana (大乘) teaching of breaking through appearances, refutes the clinging to the characteristics of phenomena (法相) by the preceding Hinayana (小乘) and Mahayana teachings, and secretly reveals the principle of true nature being emptiness and tranquility (空寂). (The discussion of breaking through appearances is not only in the various Prajna (般若) sections, but is prevalent in the Mahayana sutras. The preceding three teachings appear in sequence, while this teaching refutes clinging as it arises, without fixed timing. Therefore, Nagarjuna (龍樹) established two types of Prajna: common and uncommon. Common Prajna is heard and understood by both the two vehicles (聲聞乘 and 緣覺乘), refuting the clinging to phenomena by the two vehicles. Uncommon Prajna is understood only by Bodhisattvas (菩薩), secretly revealing Buddha-nature (佛性). Therefore, the two masters of India, Śīlabhadra (戒賢) and Jñānaprabha (智光), each established the Three Periods of Teachings, referring to this teaching of emptiness, either saying it is before the Yogacara (唯識) teaching of characteristics of phenomena, or after. My current intention is to take it as after).
Intending to refute it, first question it, saying: Since the transformed realm is illusory, is the transforming consciousness truly real? If you say one exists and one does not (below, this will be refuted with an analogy), then dreams and the objects seen should be different. If different, then the dream is not the object, and the object is not the dream. When one awakens and the dream disappears, the object should still be there. Also, if the object is not a dream, it should be a real object; if the dream is not an object, what is its appearance? Therefore, know that when dreaming, the dream and the objects in the dream seem to have a distinction between the seer and the seen, but according to reason, they are the same in being illusory, and nothing exists. All consciousnesses are also like this, because they are all dependent on numerous conditions (因緣), without self-nature. Therefore, the Madhyamakakarika (中觀論) says, 'There has never been a single dharma that does not arise from conditions; therefore, all dharmas are not empty.' It also says, 'Dharmas that arise from conditions,'
我說即是空。《起信論》云，一切諸法唯依妄念而有差別，若離心念，即無一切境界之相。經云，凡所有相皆是虛妄，離一切相即名諸佛(如此等文遍大乘藏)。是知心境皆空，方是大乘實理。若約此原身，身元是空，空即是本。
今復詰此教曰：若心境皆無，知無者誰？又若都無實法，依何現諸虛妄？且現見世間虛妄之物，未有不依實法而能起者。如無濕性不變之水，何有虛妄假相之波？若無凈明不變之境，何有種種虛假之影？又前說夢想夢境同虛妄者，誠如所言；然此虛妄之夢，必依睡眠之人。今既心境皆空，未審依何妄現？故知此教但破執情，亦未明顯真靈之性。故《法鼓經》云，一切空經是有餘說(有餘者，余義未了也)。《大品經》云，空是大乘之初門。
上之四教展轉相望，前淺后深。若且習之自知未了，名之為淺：若執爲了，即名為偏。故就習人，云偏淺也。
直顯真源第三(佛了義實教)
五、一乘顯性教者，說一切有情皆有本覺真心，無始以來常住清凈，昭昭不昧了了常知，亦名佛性，亦名如來藏。從無始際，妄相翳之不自覺知，但認凡質故，耽著結業受生死苦。大覺愍之，說一切皆空，又開示靈覺真心清凈全同諸佛。故《華嚴經》云，佛子，無一眾生而不具有如來智慧
【現代漢語翻譯】 現代漢語譯本： 我說『即是空』。《起信論》說，一切諸法唯依妄念而有差別，如果離開心念，就沒有一切境界之相。《金剛經》說，『凡所有相，皆是虛妄，若見諸相非相，即見如來』（類似這樣的經文遍佈大乘經典）。由此可知，心境皆空，才是大乘的真實道理。如果就這個原本的身體來說，身體原本就是空，空就是根本。
現在反駁這種教義說：如果心境都沒有，那麼知道『沒有』的是誰？又如果完全沒有真實之法，依靠什麼來顯現各種虛妄？而且現在看到世間的虛妄之物，沒有不依靠真實之法而能生起的。如果沒有濕性不變的水，哪裡有虛妄假象的波浪？如果沒有凈明不變的鏡子，哪裡有種種虛假的影子？又前面說夢想和夢境同樣虛妄，誠如你所說；然而這虛妄的夢，必定依靠睡眠的人。現在既然心境皆空，不知道依靠什麼而虛妄顯現？所以知道這種教義只是破除執著之情，也沒有明顯地揭示真靈之性。所以《法鼓經》說，一切空經是有餘之說（有餘，指意義未完備）。《大品般若經》說，空是大乘的入門。
以上的四種教義輾轉相望，前面淺顯，後面深奧。如果只是學習而自知沒有完全理解，就稱之為淺；如果執著地認為已經理解，就稱之為偏。所以就學習的人來說，是偏頗和淺顯的。
直顯真源第三（佛了義實教）
五、一乘顯性教，說一切有情眾生都有本覺真心（本來就覺悟的真實心性），從無始以來常住清凈，明明白白，清清楚楚，也叫做佛性（Buddha-nature），也叫做如來藏（Tathagatagarbha）。從無始以來，被妄想遮蔽而不自覺知，只認為自己是凡夫，所以貪戀執著，造業受生死之苦。大覺者（指佛陀）憐憫他們，所以說一切皆空，又開示靈覺真心清凈，完全和諸佛相同。所以《華嚴經》說，佛子，沒有一個眾生不具有如來的智慧（Tathagata-jnana）。
【English Translation】 English version: I say 『that is emptiness』. The Treatise on Awakening of Faith says that all dharmas are differentiated only based on deluded thoughts. If separated from mind-moment, then there are no appearances of all realms. The sutra says, 『All appearances are illusory. To be apart from all appearances is called all Buddhas』 (such texts are all over the Mahayana canon). From this, it can be known that both mind and environment are empty, and this is the true principle of Mahayana. If we consider this original body, the body is originally empty, and emptiness is the origin.
Now, I refute this teaching, saying: If both mind and environment are non-existent, who is it that knows the non-existence? Furthermore, if there are no real dharmas at all, what do the various illusions rely on to manifest? Moreover, now seeing the illusory things in the world, there is nothing that can arise without relying on real dharmas. If there is no unchanging water with wetness, how can there be illusory waves? If there is no pure and bright unchanging mirror, how can there be various false shadows? Furthermore, you said earlier that dreams and dream realms are equally illusory, which is indeed as you say; however, this illusory dream must rely on the person who is sleeping. Now that both mind and environment are empty, I don』t know what it relies on to manifest falsely? Therefore, it is known that this teaching only breaks attachment, and does not clearly reveal the nature of true awareness. Therefore, the Drum Voice Sutra says, 『All emptiness sutras are teachings with remainder』 (with remainder means the meaning is not yet complete). The Great Perfection of Wisdom Sutra says, 『Emptiness is the initial gate of Mahayana』.
The above four teachings are progressively deeper. If one only studies them and knows that one has not fully understood, it is called shallow; if one stubbornly believes that one has understood, it is called biased. Therefore, regarding the practitioner, it is called biased and shallow.
Directly Revealing the True Source, Third (Buddha's Definitive Teaching)
- The One Vehicle Manifesting Nature Teaching says that all sentient beings have an original enlightened true mind ( benjue zhenxin), which has been constantly abiding, pure, and clear since beginningless time, also called Buddha-nature ( foxing), also called the Tathagatagarbha ( rulaizang). From beginningless time, it has been obscured by deluded appearances, and one is not aware of it, but only recognizes oneself as an ordinary person, thus becoming attached, creating karma, and suffering the pain of birth and death. The Greatly Awakened One (Buddha) pities them, so he says that all is empty, and also reveals that the spiritually aware true mind is pure and completely the same as all Buddhas. Therefore, the Avatamsaka Sutra says, 『Buddha-child, there is not a single sentient being who does not possess the wisdom of the Tathagata ( rulai zhihui).』
，但以妄想執著而不證得。若離妄想，一切智、自然智、無礙智，即得現前。便舉一塵含大千經卷之喻，塵況眾生，經況佛智。次後又云，爾時如來普觀法界一切眾生，而作是言，奇哉！奇哉！此諸眾生，云何具有如來智慧迷惑不見？我當教以聖道，令其永離妄想，自於身中得見如來廣大智慧，與佛無異。
評曰，我等多劫未遇真宗，不解返自原身，但執虛妄之相，甘認凡下，或畜或人。今約至教原之，方覺本來是佛，故須行依佛行，心契佛心。返本還源，斷除凡習，損之又損，以至無為，自然應用恒沙，名之曰佛。當知迷悟同一真心，大哉妙門，原人至此(然佛說前五教，或漸或頓，若有中下之機，則從淺至深，漸漸誘接。先說初教，令離惡住善；次說二三，令離染住凈；后說四五，破相顯性，會權歸實，依實教修乃至成佛。若上上根智，則從本至末，謂初便依第五頓指一真心體，心體既顯，自覺一切皆是虛妄，令來空寂，但以迷故，托真而起。須以悟真之智，斷惡修善，修善息妄歸真，妄盡真圓，是名法身佛)。
會通本末第四(會前所斥，同歸一源，皆為正義)
真性雖為身本，生起蓋有因由，不可無端忽成身相。但緣前宗未了，所以節節斥之。今將本末會通，乃至儒道亦是(初唯第五性教
【現代漢語翻譯】 但因為妄想執著而不能證得。如果離開妄想，一切智（sarvajna，指佛陀所具有的通曉一切事物的智慧）、自然智（自發產生的智慧）、無礙智（沒有阻礙的智慧）就能立刻顯現。於是舉了一個微塵包含大千經卷的比喻，微塵比喻眾生，經卷比喻佛智。之後又說，『那時如來普遍觀察法界一切眾生，然後說，奇哉！奇哉！這些眾生，為什麼具有如來智慧卻迷惑不見？我應當教導他們聖道，讓他們永遠離開妄想，自己從自身中得見如來廣大智慧，與佛沒有差別。』 評論說，我們多生多劫沒有遇到真正的宗旨，不明白返回自身本源，只是執著虛妄的表象，甘心認為自己是凡夫俗子，或者投生為畜生或者人。現在按照最高的教義追溯本源，才發覺本來就是佛，所以必須行為依照佛的行為，心意契合佛的心意。返回本源，斷除凡夫的習氣，減少又減少，以至於無為的境界，自然應用如恒河沙數般無盡，這就叫做佛。應當明白迷惑和覺悟都是同一個真心，偉大的妙法之門，追溯人的本源到此為止（然而佛所說的前五教，或者漸悟或者頓悟，如果有中等或下等的根基，就從淺到深，漸漸引導接引。先說初教，使人離開惡行而安住于善行；其次說第二、第三教，使人離開染污而安住于清凈；最後說第四、第五教，破除表象而顯現真性，會合權宜之法而歸於真實，依照真實之教修行乃至成佛。如果是上上根智的人，就從本源到末端，也就是一開始就依照第五頓教，直指一心真如本體，心體既然顯現，自覺一切都是虛妄，使之空寂，只是因為迷惑的緣故，依託真如而生起。必須用覺悟真如的智慧，斷除惡行，修習善行，修習善行，止息妄念，迴歸真如，妄念消盡，真如圓滿，這就叫做法身佛）。 會通本末第四（會合前面所批判的，共同歸於一個本源，都是爲了正義） 真性雖然是身體的根本，但生起身體一定有原因，不可能無緣無故忽然形成身體的形象。只是因為前面的宗旨沒有明白，所以一再批判它。現在將本末會通，甚至儒家、道家也是（最初只有第五性教
【English Translation】 But because of delusional clinging, they are unable to attain it. If they abandon delusion, all-knowing wisdom (sarvajna, referring to the wisdom of the Buddha that understands all things), natural wisdom (wisdom that arises spontaneously), and unobstructed wisdom (wisdom without hindrance) will immediately manifest. Then, an analogy is given of a mote of dust containing the great thousand sutras, the dust representing sentient beings, and the sutras representing Buddha-wisdom. Afterwards, it is said, 'At that time, the Tathagata universally observed all sentient beings in the Dharma Realm and said, How wondrous! How wondrous! Why do these sentient beings possess the Tathagata's wisdom but are deluded and do not see it? I shall teach them the holy path, so that they may forever abandon delusion and see the Tathagata's vast wisdom within themselves, being no different from the Buddha.' The commentary says, 'For many kalpas, we have not encountered the true teaching, not understanding how to return to our original self, but clinging to illusory appearances, willingly accepting ourselves as ordinary beings, or being born as animals or humans. Now, tracing back to the source according to the supreme teaching, we realize that we are originally Buddhas. Therefore, we must act according to the Buddha's actions and align our minds with the Buddha's mind. Returning to the source, cutting off the habits of ordinary beings, diminishing and diminishing until reaching the state of non-action, naturally applying like the sands of the Ganges River, this is called Buddha. It should be understood that delusion and enlightenment are the same true mind. Great is the wondrous gate, tracing the origin of man to this point (However, the first five teachings spoken by the Buddha, whether gradual or sudden, if there are beings of medium or lower capacity, then from shallow to deep, gradually guiding and receiving. First, the initial teaching is spoken, causing people to leave evil and abide in goodness; next, the second and third teachings are spoken, causing people to leave defilement and abide in purity; finally, the fourth and fifth teachings are spoken, breaking through appearances and revealing true nature, converging expedient means and returning to reality, cultivating according to the true teaching until becoming a Buddha. If there are beings of superior capacity, then from the origin to the end, that is, from the beginning, they rely on the fifth sudden teaching, directly pointing to the one mind true nature, once the mind nature is revealed, they consciously realize that everything is illusory, causing it to become empty and still, only because of delusion, relying on the true nature to arise. It is necessary to use the wisdom of realizing the true nature, to cut off evil, cultivate goodness, cultivate goodness, cease delusion, and return to the true nature, when delusion is exhausted and the true nature is perfected, this is called the Dharmakaya Buddha).' Chapter Four: Harmonizing the Root and the Branch (Harmonizing what was previously criticized, all returning to one source, all for the sake of righteousness) Although true nature is the root of the body, the arising of the body must have a cause, it is impossible for the form of the body to suddenly form without reason. It is only because the previous teachings were not understood, so they were repeatedly criticized. Now, harmonizing the root and the branch, even Confucianism and Taoism are (Initially, only the fifth nature teaching
所說，從後段已去，節級方同諸教，各如注說)。
謂初唯一真靈性，不生不滅，不增不減，不變不易。眾生無始迷睡不自覺知，由隱覆故名如來藏；依如來藏，故有生滅心相(自此方是第四教，亦同破此已生滅諸相)。所謂不生滅真心與生滅妄想和合，非一非異，名為阿賴耶識。此識有覺不覺二義(此下方是第三法相教中亦同所說)。依不覺故，最初動念，名為業相。又不覺此念本無故，轉成能見之識及所見境界相現。又不覺此境從自心妄現，執為定有，名為法執(此下方是第二小乘教中亦同所說)。執此等故，遂見自他之殊，便成我執。執我相故，貪愛順情諸境，欲以潤我；瞋嫌違情諸境，恐相損惱；愚癡之情，展轉增長(此下方是第一人天教中亦同所說)。故殺盜等心神乘此惡業，生於地獄、鬼、畜等中。復有怖此苦者，或性善者，行施戒等心神乘此善業，運于中陰入母胎中(此下方是儒道二教亦同所說)。稟氣受質(會彼所說，以氣為本)，氣則頓具四大漸成諸根，心則頓具四蘊漸成諸識。十月滿足生來名人，即我等今者身心是也。故知身心各有其本，二類和合方成一人。天、修羅等大同於此。
然雖因引業受得此身，復由滿業故，貴賤貧富、壽夭病健、盛衰苦樂。謂前生敬慢為因，今感貴賤之
【現代漢語翻譯】 現代漢語譯本： （所說的內容，從後半部分開始已經脫離了頓教，各個階段與諸教相同，都如註釋所說）。
認為最初只有一個真靈之性，不生不滅，不增不減，不變不異。眾生從無始以來就迷惑沉睡，沒有自覺覺知，因為被遮蔽的緣故，所以叫做如來藏（Tathagatagarbha，一切眾生皆具的佛性）；依靠如來藏，所以有生滅的心相（從這裡開始才是第四教，也同樣破斥這些已經生滅的諸相）。所謂不生滅的真心與生滅的妄想和合，非一非異，名為阿賴耶識（Alaya-vijnana，含藏一切種子識）。這個識有覺與不覺兩種含義（這以下才是第三法相教中所說的內容）。依靠不覺的緣故，最初產生動念，名為業相。又不覺知這個念頭本來是虛無的，因此轉變成能見的識以及所見的境界相顯現。又不覺知這個境界是從自心虛妄顯現的，執著認為是真實存在的，名為法執（Dharma-graha，對法的執著）（這以下才是第二小乘教中所說的內容）。執著這些，於是見到自己與他人的差別，便形成我執（Atma-graha，對自我的執著）。執著我相的緣故，貪愛順應自己心意的各種境界，想要用來滋潤自我；憎恨厭惡違背自己心意的各種境界，恐怕受到損害惱怒；愚癡的情感，輾轉增長（這以下才是第一人天教中所說的內容）。所以殺盜等心神乘坐這種惡業，生於地獄、餓鬼、畜生等之中。又有害怕這種痛苦的人，或者天性善良的人，行佈施持戒等，心神乘坐這種善業，執行于中陰身進入母親的胎中（這以下是儒道二教所說的內容）。稟受氣而形成身體（符合他們所說的，以氣為根本），氣就頓然具備四大，逐漸形成各種根，心就頓然具備四蘊，逐漸形成各種識。十個月滿足后出生，取名為人，就是我們現在的身心。所以知道身心各有其本源，兩類和合才成為一個人。天、阿修羅等大體與此相同。
然而即使因為引業而得到這個身體，又因為滿業的緣故，有貴賤貧富、壽命長短、疾病健康、盛衰苦樂。所謂前生恭敬或傲慢為因，今生感得尊貴或卑賤的
【English Translation】 English version: (What is said, from the latter part onwards, has already departed from the Sudden Teaching, and each stage is the same as the other teachings, as explained in the annotations).
It is held that initially there is only one true spiritual nature, which is unborn and undying, neither increasing nor decreasing, unchanging and immutable. Sentient beings have been deluded and asleep since beginningless time, without self-awareness or knowledge. Because it is obscured, it is called the Tathagatagarbha (the Buddha-nature inherent in all beings); relying on the Tathagatagarbha, there are arising and ceasing mental phenomena (from here onwards is the Fourth Teaching, which also refutes these already arising and ceasing phenomena). The so-called unarising and undeath true mind combines with arising and ceasing deluded thoughts, neither one nor different, and is called the Alaya-vijnana (storehouse consciousness, containing all seeds). This consciousness has two meanings: awareness and unawareness (from here downwards is what is also said in the Third Dharma-lakshana Teaching). Relying on unawareness, the initial arising of a thought is called the karma-lakshana. Furthermore, not being aware that this thought is originally non-existent, it transforms into the seeing consciousness and the appearance of the seen realm. Furthermore, not being aware that this realm is a false manifestation from one's own mind, clinging to it as being definitely existent, is called Dharma-graha (clinging to phenomena) (from here downwards is what is also said in the Second Hinayana Teaching). Clinging to these, one then sees the difference between oneself and others, and thus forms Atma-graha (clinging to self). Because of clinging to the self-image, one greedily loves the various realms that accord with one's own mind, wanting to nourish the self; one hates and dislikes the various realms that go against one's own mind, fearing harm and annoyance; the emotion of ignorance gradually increases (from here downwards is what is also said in the First Human-Deva Teaching). Therefore, the mind and spirit of killing, stealing, etc., ride on this evil karma and are born in hells, hungry ghosts, animals, etc. There are also those who fear this suffering, or those who are naturally good, who practice giving, upholding precepts, etc., and their mind and spirit ride on this good karma, travel in the intermediate state, and enter the mother's womb (from here downwards is what is also said in the Confucian and Taoist teachings). They receive the qi (vital energy) and form the body (in accordance with what they say, taking qi as the root), the qi then suddenly possesses the four great elements and gradually forms the various roots, and the mind then suddenly possesses the four skandhas and gradually forms the various consciousnesses. After ten months of fulfillment, one is born and named a person, which is our present body and mind. Therefore, we know that the body and mind each have their own origin, and the combination of the two forms a person. Devas, Asuras, etc., are largely the same as this.
However, even though this body is received due to the karma that draws one into existence, it is also due to the karma that fulfills it that there is nobility and baseness, poverty and wealth, longevity and short life, sickness and health, prosperity and decline, suffering and happiness. That is, in the previous life, respect or arrogance was the cause, and in this life, one experiences nobility or baseness.
果。乃至仁壽殺夭、施富慳貧，種種別報，不可具述。是以此身或有無惡自禍、無善自福、不仁而壽、不殺而夭等者，皆是前生滿業已定，故今世不同，所作自然如然，外學者不知前世，但據目睹，唯執自然(會彼所說，自然為本)。復有前生少者修善，老而造惡；或少惡老善，故今世少小富貴而樂，老大貧賤而苦；或少貧苦老富貴等。故外學者不知，唯執否泰由於時運(會彼所說，皆由天命)。
然所稟之氣，展轉推本，即混一之元氣也；所起之心，展轉窮源，即真一之靈心也。究實言之，心外的無別法。元氣亦從心之所變，屬前轉識所現之境，是阿賴耶相分所攝。從初一念業相，分為心境之二，心既從細至粗，展轉妄計乃至造業(如前敘列)；境亦從微至著，展轉變起乃至天地(即彼始自太易，五重運轉乃至太極，太極生兩儀。彼說自然太道，如此說真性，其實但是一念能變見分。彼云，元氣如此一念初動。其實但是境界之相)。業既成熟，即從父母稟受二氣，與業識和合成就人身。據此則心識所變之境，乃成二分。一分即與心識和合成人，一分不與心識和合，即成天地山河國邑。三才中唯人靈者，由與心神合也。佛說內四大與外四大不同，正是此也。
哀哉！寡學異執紛然，寄語道流，欲成佛者，
【現代漢語翻譯】 現代漢語譯本：果報的差別，乃至仁慈的人短命，兇暴的人長壽，佈施的人貧窮，吝嗇的人富裕，種種不同的果報，無法一一詳盡敘述。因此，今生有人沒有做惡事反而遭遇災禍，沒有行善事反而得到福報，不仁慈卻長壽，不殺生卻短命等等情況，都是因為前世所造的業已經決定，所以今世的情況才會有所不同，所作所為自然而然就是這樣，外道學者不知道前世的事情，只根據親眼所見，就執著于自然（他們所說的，認為自然是根本）。還有前世年輕時修行善事，年老時卻造作惡業；或者年輕時作惡，年老時行善，所以今世年少時富貴快樂，年老時貧窮困苦；或者年少時貧窮困苦，年老時富貴等等。所以外道學者不明白這些道理，只執著于命運的好壞是由於時運（他們所說的，都由天命決定）。
然而，我們所稟受的氣，追根溯源，就是混一的元氣；我們所生起的心，追究它的源頭，就是真一的靈心。說到底，心外沒有別的法。元氣也是從心所變現出來的，屬於前六識所顯現的境界，是阿賴耶識的相分所包含的。從最初一念的業相開始，分為心和境二者，心從細微到粗大，輾轉妄想執著乃至造作惡業（如前面所敘述的）；境也從微小到顯著，輾轉變現乃至天地（就像他們所說的，始於太易，五重運轉乃至太極，太極生兩儀。他們所說的自然太道，就像我們所說的真性，其實都只是一念能變現的見分。他們說，元氣如此一念初動。其實只是境界的相）。業力成熟后，就從父母那裡稟受二氣，與業識和合而成人的身體。根據這個道理，心識所變現的境界，就成為兩部分。一部分與心識和合成為人，一部分不與心識和合，就成為天地山河國都。三才之中只有人是靈性的，是因為與心神結合的緣故。佛所說的內四大與外四大不同，正是這個道理。
可悲啊！很少學習的人有各種不同的執著，寄語各位修道的人，想要成佛的人，
【English Translation】 English version: The differences in karmic retribution, such as the kind being short-lived, the violent being long-lived, the generous being poor, and the stingy being rich, are too numerous to describe in detail. Therefore, some people in this life may encounter misfortune despite not doing evil, receive blessings despite not doing good, be unkind yet live long, or not kill yet die young. All these situations are due to the predetermined karma from previous lives, which causes the differences in this life. What they do is naturally as it is. Externalist scholars do not know about past lives and only rely on what they see, clinging to the idea of 'nature' (they believe that nature is the root). Furthermore, some may cultivate goodness when young but commit evil when old, or vice versa. Thus, some may be rich and happy when young but poor and miserable when old, or vice versa. Therefore, externalist scholars do not understand these principles and only cling to the idea that fortune and misfortune are due to the times (they believe that everything is determined by fate).
However, the 'qi' (energy) we inherit, tracing back to its origin, is the unified primordial 'qi'. The mind that arises, tracing back to its source, is the true and singular spiritual mind. In reality, there is no separate dharma outside the mind. The primordial 'qi' also transforms from the mind and belongs to the realm manifested by the preceding six consciousnesses, contained within the 'aspect' division of the Alaya consciousness (Alaya-vijnana). From the initial thought of karmic appearance, it divides into mind and object. The mind, from subtle to coarse, revolves in delusion and attachment, eventually creating karma (as described earlier). The object also transforms from subtle to manifest, eventually becoming heaven and earth (like what they say, starting from Taiyi (the Great Change), fivefold rotation leading to Taiji (the Great Ultimate), Taiji generating Yin and Yang. Their 'natural great Dao' is like our 'true nature', but in reality, it is just the 'seeing' division that can transform from a single thought. They say, 'The primordial qi is like the initial movement of a single thought.' But in reality, it is just the appearance of the realm). When karma matures, one receives the two 'qi' from parents, which combine with the karmic consciousness to form the human body. According to this principle, the realm transformed by the mind-consciousness becomes two parts. One part combines with the mind-consciousness to become a person, and the other part does not combine with the mind-consciousness, becoming heaven, earth, mountains, rivers, and countries. Among the three realms (heaven, earth, and humanity), only humans are spiritual because they are combined with the mind-spirit. The Buddha's teaching that the inner four elements are different from the outer four elements is precisely this principle.
Alas! Those with little learning hold various different views. A message to all practitioners: those who wish to become Buddhas,
必須洞明粗細本末，方能棄末歸本，返照心源。粗盡細除，靈性顯現，無法不達，名法報身；應現無窮，名化身佛。
原人論(終)
【現代漢語翻譯】 現代漢語譯本： 必須徹底明白粗略和精細、根本和枝末的道理，才能拋棄枝末迴歸根本，反過來觀照自心的本源。粗略的習氣窮盡，細微的習氣消除，靈明的本性自然顯現，沒有什麼法則不能通達，這被稱為法身佛（Dharmakaya Buddha，佛的法性之身）、報身佛（Sambhogakaya Buddha，佛的報償之身）；應化顯現無窮無盡，這被稱為化身佛（Nirmanakaya Buddha，佛的化現之身）。
《原人論》（終）
【English Translation】 English version: Only by thoroughly understanding the coarse and the fine, the root and the branch, can one abandon the branch and return to the root, reflecting back upon the source of one's own mind. When coarse habits are exhausted and subtle habits are eliminated, the luminous nature will naturally manifest, and there will be no Dharma (law, principle) that cannot be attained. This is called Dharmakaya Buddha (the Dharma body of the Buddha), Sambhogakaya Buddha (the reward body of the Buddha); the responsive manifestations are infinite, and this is called Nirmanakaya Buddha (the transformation body of the Buddha).
Treatise on the Original Person (End)