T45n1887B_法界圖記叢髓錄
大正藏第 45 冊 No. 1887B 法界圖記叢髓錄
No. 1887B [cf. No. 1887A]
法界圖記叢髓錄捲上之一
一乘法界圖。合詩一印。五十四角。二百一十字。
夫大聖善教無方。應機隨病非一。迷之者守跡。不知失體。勤而歸宗未日。故依理據教。略制盤詩。冀以執名之徒。還歸無名真源。讀詩之法。宜從中法為始。盤迴屈曲。乃至佛為終。隨印道讀。
死涅槃常共和是故界實寶殿窮坐
生意如出繁理益行法意如捉巧實
覺不人境中事利者嚴歸資糧善際
正思大能昧冥得還莊家得以緣中
便議賢人三然器本寶隨分陀無道
時雨普海印無隨際盡無尼羅得床
心寶佛十別分生叵息妄想必不舊
發益生滿虛空眾法佛為名動不來
初成別隔亂雜不性余境妙不守自
十方一切塵中仍圓非真微無名性
含即念一念亦即融知性極相無隨
中是劫即一如相無所甚深絕寂緣
塵無遠量無是互二智證切一來成
微量劫九世十世相諸法不動本一
一一即多切一即一一中
【現代漢語翻譯】 現代漢語譯本 《法界圖記叢髓錄》捲上之一
一乘法界圖。包含詩一首，圖印一個。五十四角，二百一十字。
大聖人的善巧教法沒有固定的模式，應合不同根機和病癥，方法不一。迷惑的人拘泥於表面的形式，不知道已經失去了其內在的本質。即使勤奮地修行想要回歸本源，也難以在短時間內達成。因此，我依據義理和教法，略微製作了這個盤詩圖。希望能夠讓那些執著于名相的人，迴歸到無名的真源。讀詩的方法，應該從中心法開始，盤旋迴繞，直到佛結束。跟隨圖印的指引來誦讀。
死涅槃（nirvana，寂滅）常共和是故界實寶殿窮坐 生意如出繁理益行法意如捉巧實 覺不人境中事利者嚴歸資糧善際 正思大能昧冥得還莊家得以緣中 便議賢人三然器本寶隨分陀無道 時雨普海印（mudra，手印）無隨際盡無尼羅得床 心寶佛（Buddha，覺者）十別分生叵息妄想必不舊 發益生滿虛空眾法佛（Buddha，覺者）為名動不來 初成別隔亂雜不性余境妙不守自 十方一切塵中仍圓非真微無名性 含即念一念亦即融知性極相無隨 中是劫即一如相無所甚深絕寂緣 塵無遠量無是互二智證切一來成 微量劫九世十世相諸法不動本一 一一即多切一即一一中
【English Translation】 English version The Compendium of Records on the Dharma Realm Chart, Volume 1
The One Vehicle Dharma Realm Chart. Contains one poem and one diagram-seal. Fifty-four angles, two hundred and ten characters.
The great sage's skillful teachings have no fixed pattern, adapting to different capacities and ailments with varied methods. Those who are confused cling to superficial forms, unaware that they have lost the inner essence. Even with diligent practice aiming to return to the source, it is difficult to achieve in a short time. Therefore, based on principle and teachings, I have slightly created this circular poem-chart. I hope it can allow those who are attached to names and forms to return to the nameless true source. The method of reading the poem should begin from the central Dharma, circling around until ending with the Buddha. Follow the guidance of the diagram-seal to recite.
Death Nirvana (nirvana, extinction) constant common are therefore realm true treasure hall exhaust sit Life meaning like emerge abundant principle benefit conduct Dharma meaning like grasp skillful true Awakening not person realm middle matter benefit those solemn return provisions good juncture Right thought great ability obscure obtain return dignified family obtain with cause middle Then discuss wise person three burn vessel original treasure follow share dharani no path Timely rain universal sea seal (mudra, hand gesture) no follow boundary exhaust no Nila obtain bed Heart treasure Buddha (Buddha, awakened one) ten separate share birth difficult cease delusion certainly not old Emanate benefit birth full empty space multitude Dharma Buddha (Buddha, awakened one) as name movement not come Initial accomplish separate isolated disordered mixed not nature other realm wonderful not guard self Ten directions all dust middle still round not true subtle no name nature Contain is thought one thought also is merge know nature ultimate appearance no follow Middle is kalpa is one such appearance no place profound still silent cause Dust no distant measure no is mutual two wisdom realize cut one come accomplish Subtle measure kalpa nine world ten world appearance all Dharmas unmoving original one Each one is many cut one is each one middle
多切一中
一乘法界圖(至)二百一十字。大記云。以此一乘法界圖等分配儼師五重海印。謂一乘法界配忘像海印(記破初幅云此配釋)。圖之一字配現像海印。謂圖者像也。經云。即如其像現神通力。藏師釋云。如其所念。如上一百二十四問及下至第六會來所說法門。答此問者皆于如來法界身中無不圓明。頓現其像(云云)。下經云。清凈法身中。無像而不現故也(已上)。此文通於內證外化。今約內證配也。合詩一印配佛外餉海印。謂詩表普賢機。印表佛外向心。佛外向心印冥合普賢大機內向心頭故也。五十四角配普賢入定觀海印。謂普賢內證有二義。一若約佛普賢門。則普賢入定非但窮證。外向心印亦乃通證初二海印。以普賢向內則十佛。十佛向外則普賢故。二若約就機作區門。則于佛外向唯證一分以未滿故。今約后義。於此凈藏定中五教乃至無量乘根性生熟及法界諸法頭角頓現故也。二百一十字配普賢出定在心中及現語言海印。謂於此海印分示五週因果等法施設文字語言故也。神琳之意。則一乘法界圖者。法界之法是所證。今日我心是能證。即此能所不可得。處是一能修之人行位名乘。如是不動之軌則分齊成故。云法界也。法界法之本位是吾五尺身。欲示此義畫作全法界一身之像故云圖也。謂圖印中盤
【現代漢語翻譯】 現代漢語譯本 多切一中
一乘法界圖（共二百一十字）。《大記》中說，用這個一乘法界圖等來分配儼師的五重海印。所謂一乘法界對應忘像海印（《記》中破初幅時說，這對應于釋迦牟尼佛）。圖中的『圖』字對應現像海印。正如經中所說：『即如其像現神通力。』藏師解釋說：『如其所念。』如上面一百二十四個問題以及下面直到第六會所說的法門，回答這些問題的人都在如來法界身中無不圓明，頓時顯現其像（云云）。下面的經文說：『清凈法身中，無像而不現』（以上）。這段文字既可以用於內證，也可以用於外化，現在我們用它來對應內證。合詩一印對應佛外餉海印。所謂詩代表普賢菩薩的根機，印代表佛向外施予的心。佛向外施予的心與普賢菩薩的大根機向內冥合。五十四角對應普賢入定觀海印。所謂普賢菩薩的內證有兩種含義：一是如果從佛普賢門來說，那麼普賢菩薩入定不僅僅是窮盡地證悟，向外施予的心印也能夠通達證悟最初的兩個海印。因為普賢菩薩向內就是十方諸佛，十方諸佛向外就是普賢菩薩。二是如果從就根機來劃分區域來說，那麼對於佛向外施予，只能證悟一部分，因為還沒有圓滿。現在我們採用后一種含義，在這個清凈藏定中，五教乃至無量乘的根性生熟以及法界諸法的頭角頓時顯現。二百一十字對應普賢出定在心中以及顯現語言海印。所謂在這個海印中，分別顯示五週因果等法，施設文字語言。神琳的意思是，一乘法界圖，法界的法是所證悟的，今日我的心是能證悟的，即此能證悟和所證悟不可得之處，是一個能修行之人的行位，名為乘。像這樣不動的軌則分齊成就，所以稱為法界。法界法的本位是我的五尺之身，想要顯示這個意義，所以畫作全法界一身的像，所以叫做圖。所謂圖印中盤。
【English Translation】 English version Duoqie Yizhong
The One Vehicle Dharma Realm Diagram (up to) 210 characters. The Great Commentary says: Use this One Vehicle Dharma Realm Diagram, etc., to allocate the Fivefold Ocean Seal of Master Yan. The so-called One Vehicle Dharma Realm corresponds to the Forgetting-Images Ocean Seal (the Commentary says when breaking the initial scroll, this corresponds to Shakyamuni Buddha). The character 'Diagram' in the diagram corresponds to the Manifesting-Images Ocean Seal. As the sutra says: 'Immediately according to its image, manifest supernatural powers.' The Tibetan teacher explains: 'According to what is thought.' Like the 124 questions above and the Dharma doors spoken below until the Sixth Assembly, those who answer these questions are all perfectly enlightened in the Dharma Realm Body of the Tathagata, and their images are immediately manifested (etc.). The sutra below says: 'In the pure Dharma Body, there is no image that is not manifested' (above). This passage can be used for both inner realization and outer transformation; now we use it to correspond to inner realization. The Combined Verse Seal corresponds to the Buddha's Outward Offering Ocean Seal. The so-called verse represents the potential of Samantabhadra Bodhisattva, and the seal represents the Buddha's outward-bestowing mind. The Buddha's outward-bestowing mind merges with Samantabhadra Bodhisattva's great potential inward. The 54 angles correspond to Samantabhadra's Entering-Samadhi Contemplation Ocean Seal. The so-called inner realization of Samantabhadra Bodhisattva has two meanings: First, if speaking from the Buddha-Samantabhadra perspective, then Samantabhadra Bodhisattva's entering samadhi is not only exhaustive enlightenment, but the outward-bestowing mind seal can also thoroughly realize the initial two ocean seals. Because Samantabhadra Bodhisattva inward is the Ten Buddhas, and the Ten Buddhas outward is Samantabhadra Bodhisattva. Second, if speaking from dividing regions according to potential, then for the Buddha's outward bestowal, only a portion can be realized, because it is not yet complete. Now we adopt the latter meaning; in this pure treasury samadhi, the nature of the five teachings and even countless vehicles, the maturity of roots, and the horns of all dharmas in the Dharma Realm are immediately manifested. The 210 characters correspond to Samantabhadra's Emerging-from-Samadhi in the Heart and Manifesting-Language Ocean Seal. The so-called in this ocean seal, the five periods of cause and effect and other dharmas are separately displayed, and written language is established. The meaning of Shenlin is that the One Vehicle Dharma Realm Diagram, the Dharma of the Dharma Realm is what is enlightened, today my mind is what can enlighten, that is, the place where this that can enlighten and what is enlightened are unattainable, is the practice position of a person who can cultivate, called Vehicle. Like this, the unchanging rules and boundaries are accomplished, therefore it is called the Dharma Realm. The original position of the Dharma Realm Dharma is my five-foot body; wanting to show this meaning, therefore it is drawn as the image of the entire Dharma Realm as one body, therefore it is called Diagram. The so-called diagram seal middle plate.
者是三乘也。謂背一乘平道教中無住本體。盤蟄一念不生不二之處。乃至著於一相一跡之中報佛果故。回者是小乘也。謂不知有法空真如。但自回著人空理故。屈者是人天也。謂不知有出世行德。屈執五戒八戒人天業故。曲者是三途也。謂不知有人天行業。曲執邪見墮三途故。如是畫盡三乘三途之相故。云畫作全法界一身之像也。
法融大德記云。一乘法界圖有二重簡取。一簡教分唯取證分。謂一乘之法通於證教而言界者簡教分也。以證分者一乘法之究竟際故。二唯簡三乘通取一乘證教二分。謂以一乘簡三乘故。此一乘之一及此下離始終之一朱印。與儼師本末相生門中一字印並一義也。大經之首按一字印者。欲明一部始終所說文文句句唯現一也。又五卷疏對邪現正之處按一字印者。于諸法中若生二解則是邪。知法是一即是正也。謂若菩薩起一嗔心。則六十門普行成百萬障也。良以嗔心起于自他別執之中故。云若生二解即是邪也。若菩薩起同體大悲。則百萬障門成六十普行也。謂見三世間法是自身心。為起同體大悲故。云知法是一即是正也。又入法界品抄按一字印者。若見諸法為二為三。即犯八根本罪。不得入於一乘法界。若於諸法不生二解。即得入於一乘法界故也。此中亦爾。從始至終非是詮二詮三。只要現一
【現代漢語翻譯】 現代漢語譯本： 這些是三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的境界。意味著背離了一乘（Ekayāna）平坦的道路，執著于教義中無住的本體。盤踞於一念不生、不二之處，乃至執著於一相一跡之中，追求報佛果的境界。回，指的是小乘（Śrāvakayāna）。意味著不瞭解法空真如（Dharmasunyata-tathata），只是執著於人空之理。屈，指的是人天乘（Manushya-deva-yana）。意味著不瞭解有出世的修行功德，屈服於執著五戒、八戒等人天業。曲，指的是三途（Triyāna）。意味著不瞭解有人天行業，曲解執著邪見，墮入三途。像這樣描繪窮盡了三乘三途的景象，所以說『畫作全法界一身之像』。
法融大德的記錄說，一乘法界圖有兩重簡擇選取。一是簡擇教分，只取證分。意味著一乘之法貫通於證教而言，『界』是簡擇教分。因為證分是一乘法的究竟之處。二是隻簡擇三乘，普遍選取一乘的證教二分。意味著用一乘來簡擇三乘。這個一乘的『一』以及這下面『離始終之一』的朱印，與儼師本末相生門中的『一』字印是同一個意思。《大經》的開頭按『一』字印，想要表明一部經從始至終所說的文句都只顯現『一』。另外，五卷疏在對邪顯正之處按『一』字印，在諸法中如果產生二解就是邪，知道法是『一』就是正。如果菩薩生起一念嗔心，那麼六十門普行就會變成百萬障。這是因為嗔心產生於對自他的分別執著之中，所以說『若生二解即是邪』。如果菩薩生起同體大悲，那麼百萬障門就會變成六十普行。意味著見到三世間法是自身心，因此生起同體大悲，所以說『知法是一即是正』。另外，入法界品抄按『一』字印，如果見到諸法為二為三，就犯了八根本罪，不能進入一乘法界。如果對於諸法不產生二解，就能進入一乘法界。這裡也是這樣，從始至終不是詮釋二，詮釋三，只要顯現『一』。
【English Translation】 English version: These are the realms of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). It means turning away from the flat path of the One Vehicle (Ekayāna), clinging to the non-abiding essence in the teachings. Nestled in the place of non-arising of a single thought, non-duality, even clinging to a single aspect, a single trace, seeking the realm of the reward Buddha-fruit. 'Turning' refers to the Śrāvakayāna (Small Vehicle). It means not understanding the Dharma-emptiness Suchness (Dharmasunyata-tathata), but only clinging to the principle of emptiness of self. 'Submitting' refers to the Manushya-deva-yana (Human-Deva Vehicle). It means not understanding the merits of transcendent practice, submitting to clinging to the five precepts, eight precepts, and other human-deva karma. 'Crooked' refers to the Triyāna (Three Evil Paths). It means not understanding the human-deva karma, distorting and clinging to wrong views, falling into the three evil paths. Depicting exhaustively the appearances of the Three Vehicles and the Three Evil Paths, therefore it is said, 'Painting the image of the entire Dharma Realm as one body'.
The record of Great Virtue Farong says that the One Vehicle Dharma Realm Diagram has two levels of selection. First, selecting the teaching aspect, only taking the realization aspect. It means that the Dharma of the One Vehicle penetrates both realization and teaching, and 'Realm' is selecting the teaching aspect. Because the realization aspect is the ultimate place of the One Vehicle Dharma. Second, only selecting the Three Vehicles, universally selecting the two aspects of realization and teaching of the One Vehicle. It means using the One Vehicle to select the Three Vehicles. This 'One' of the One Vehicle and the vermilion seal of 'One beyond beginning and end' below, have the same meaning as the 'One' character seal in Master Yan's gate of mutual arising of root and branch. Pressing the 'One' character seal at the beginning of the Great Sutra intends to show that the words and phrases spoken throughout the entire sutra only manifest 'One'. In addition, pressing the 'One' character seal in the five-scroll commentary where the false is revealed as correct, means that if two understandings arise in the dharmas, it is false; knowing that the Dharma is 'One' is correct. If a Bodhisattva generates a single thought of anger, then the sixty universal practices will become a million obstacles. This is because anger arises from the discriminating clinging to self and others, so it is said, 'If two understandings arise, it is false'. If a Bodhisattva generates great compassion of the same substance, then the million obstacle gates will become sixty universal practices. It means seeing the dharmas of the three worlds as one's own mind, therefore generating great compassion of the same substance, so it is said, 'Knowing that the Dharma is One is correct'. In addition, pressing the 'One' character seal in the copy of the Entering the Dharma Realm Chapter, means that if one sees the dharmas as two or three, one commits the eight fundamental sins and cannot enter the One Vehicle Dharma Realm. If one does not generate two understandings about the dharmas, one can enter the One Vehicle Dharma Realm. It is the same here, from beginning to end, it is not explaining two, explaining three, only needing to manifest 'One'.
故耳。所言一者。無能所中且強分之。有能觀一有所觀一。謂若了自身心總攝諸法。無側無遺絕能所。則為能觀一。即此身心住處為所觀一也。問於此一中。云何得入。答修止觀也。問云何止觀。答若依一乘修止觀者。以六相印印十普法不動各位融而為一。了了分明者觀也。如印印物不舉不轉。如是觀智稱契於法。離能絕所一無分別而不動者止也。乘者于上一處能決定信名為乘也。不如是信不名乘也。若三乘則聞真如之法不能頓信。漸次信故。有十信。不能頓解。漸次解故。有十解。乃至不能頓證。漸次證故。有十證。如是漸次至佛果。故名為乘也。乘如實道來成正覺者。是其義也。若一乘則于上一處。若起圓信即是圓證故名乘也。一運即一切運者即此義也。法者是我身心也。界者即此身心統包絕待前後際斷。即是法之究竟邊際義也。圖者像也。如為不知像人畫作象像而示之。如是行者不知自之身心是法界佛。故畫作法界佛像而指示也。
入法界品抄云。今入法界隨所相應成法分齊先離其過。初發心菩薩趣向大乘有八根本罪。燒盡一切善根墮于惡趣。離安隱處失人天樂。亦失大乘境界之樂也。一生五濁世有餘善根。近善知識。歸趣深法。發無上心。聞甚深法。讀誦受持。向小智人讀誦解說。他人聞已驚疑怖畏。
【現代漢語翻譯】 現代漢語譯本： 正是這樣。所說的一，是在沒有能觀者和所觀者的狀態中勉強區分的。有能觀的一和所觀的一。如果明瞭自身心總攝一切諸法，沒有偏頗沒有遺漏，斷絕能觀和所觀，那就是能觀的一。而這自身心所住之處就是所觀的一。問：在這『一』中，如何才能進入？答：修習止觀。問：什麼是止觀？答：如果依據一乘修習止觀，用六相印來印證十普法，使其不動于各位，融合爲一，了了分明，這就是觀。如同用印章蓋在物體上，不舉起不轉移，這樣的觀智與法相契合，遠離能觀和所觀，達到一無分別而不動，這就是止。『乘』是指在上述『一』處能夠決定信受，就稱為乘。如果不能這樣信受，就不能稱為乘。如果是三乘，那麼聽聞真如之法不能立刻信受，而是逐漸信受，所以有十信。不能立刻理解，而是逐漸理解，所以有十解。乃至不能立刻證悟，而是逐漸證悟，所以有十證。這樣逐漸達到佛果，所以稱為乘。『乘如實道來成正覺』，就是這個意思。如果是一乘，那麼在上述『一』處，如果生起圓滿的信心，就是圓滿的證悟，所以稱為乘。『一運即一切運』，就是這個意思。『法』是指我的身心。『界』是指這身心統攝一切，斷絕相對，前後際斷，這就是法的究竟邊際的意義。『圖』是指影象。如同為不瞭解象的人畫出象的影象來給他看。同樣，修行人不知道自己的身心就是法界佛，所以畫出法界佛的影象來指示他。
《入法界品抄》說：現在進入法界，隨著所相應的成就法的分位次第，首先要遠離其過失。初發心的菩薩趣向大乘，有八種根本罪，會燒盡一切善根，墮入惡趣，離開安穩之處，失去人天之樂，也失去大乘境界之樂。一生處於五濁世，有剩餘的善根，親近善知識，歸向深奧的佛法，發起無上的菩提心，聽聞甚深的佛法，讀誦受持，向小智慧的人讀誦解說，他人聽了之後感到驚疑怖畏。
【English Translation】 English version: Exactly. The so-called 'one' is a forced distinction within a state of no observer and no observed. There is an observing 'one' and an observed 'one'. If one clearly understands that one's own mind and body encompass all dharmas, without bias or omission, and severs the observer and the observed, then that is the observing 'one'. And the place where this mind and body reside is the observed 'one'. Question: How does one enter into this 'one'? Answer: By practicing cessation and contemplation (止觀, zhiguan). Question: What is cessation and contemplation? Answer: If one practices cessation and contemplation according to the One Vehicle (一乘, Yicheng), using the six-aspect seal (六相印, liuxiangyin) to seal the ten universal dharmas (十普法, shipufa), making them unmoving in their respective positions and merging them into one, clearly and distinctly, that is contemplation. Just as a seal is stamped on an object, not lifted or moved, so this contemplative wisdom corresponds to the dharma, being apart from the observer and the observed, reaching a state of oneness without differentiation and without movement, that is cessation. 'Vehicle' (乘, cheng) refers to being able to have decisive faith in the above-mentioned 'one', and it is called a vehicle. If one cannot have faith in this way, it cannot be called a vehicle. If it is the Three Vehicles, then upon hearing the dharma of Suchness (真如, zhenru), one cannot immediately believe, but believes gradually, so there are ten faiths (十信, shixin). One cannot immediately understand, but understands gradually, so there are ten understandings (十解, shijie). And so on, one cannot immediately realize, but realizes gradually, so there are ten realizations (十證, shizheng). In this way, one gradually reaches Buddhahood, so it is called a vehicle. 'Riding the path of reality to achieve perfect enlightenment', that is the meaning. If it is the One Vehicle, then in the above-mentioned 'one', if one generates perfect faith, that is perfect realization, so it is called a vehicle. 'One movement is all movements', that is the meaning. 'Dharma' (法, fa) refers to my mind and body. 'Realm' (界, jie) refers to this mind and body encompassing everything, severing relativity, cutting off the past and future limits, that is the meaning of the ultimate boundary of the dharma. 'Picture' (圖, tu) refers to an image. Just as one draws a picture of an elephant for someone who does not know what an elephant is, and shows it to them. Similarly, a practitioner does not know that their own mind and body is the Dharma Realm Buddha (法界佛, fajiefo), so one draws a picture of the Dharma Realm Buddha to point it out to them.
The excerpt from the 'Entering the Dharma Realm Chapter' says: Now entering the Dharma Realm, according to the divisions and order of the Dharma that one corresponds to, one must first be free from its faults. A Bodhisattva (菩薩, pusa) who has initially aroused the aspiration for enlightenment (初發心菩薩, chufaxin pusa) and is heading towards the Great Vehicle (大乘, dacheng) has eight fundamental sins, which will burn up all good roots, cause one to fall into evil realms, leave peaceful places, lose the joys of humans and gods, and also lose the joys of the Great Vehicle realm. Living in the world of the five defilements (五濁世, wuzhuoshi), if one has remaining good roots, one should draw near to good teachers (善知識, shanzhishi), turn towards the profound Dharma, arouse the unsurpassed mind of enlightenment, hear the profound Dharma, read, recite, receive, and uphold it, and read and explain it to people of small wisdom. Others, upon hearing it, will feel surprised, doubtful, and fearful.
于菩提心而生退沒。樂聲聞乘。是第一重罪。唯須知根了心次第為說從淺至深。又語人言。汝何能發大乘心。不如早向聲聞緣覺入于涅槃。是第二重罪。又語人言。汝何用學戒威儀當速發大乘心。受持讀誦大乘經典。身口意業當得清凈亦不受惡報。是第三重罪。又語人言。汝不應讀誦聲聞經典。當覆聲聞經典。聲聞法中不能斷結使惑。當聽受清凈大乘甚深經典。此能滅惡生菩提。善有信受者二人俱得。第四重罪。又為求利故說大乘法。見說大乘得利憎毀輕嫉。是第五重罪。又為求利故我解深法。不言從他聞得違負諸佛菩薩。是第六重罪。又作旃陀羅行。取他善比丘物及三寶物。賞上官人及與大王。依王官力輕善比丘嗔嫌憎嫉。是第七重罪。又作惡行。自恃王官勝力。及恃財施。輕善比丘。戲辱斗亂。非法說法。舍正經律。違法立制。于善行比丘及坐禪讀誦經典無惱生惱。已惱增長。是第八重罪。若已犯者當依虛空藏菩薩懺罪滅之。初發心菩薩若欲弘通大法利益自他者。先離前過。后依第九地法師。法門即應法界。
真秀大德記云。一者無他之義。三乘雲性一也。一乘雲緣一也。緣一者。隨約是中道及如也。此是迴向品百句如謂日如月如等也。雖即是如。而有日名日相。月名月相。不無名相。然約普賢證者。無此
【現代漢語翻譯】 現代漢語譯本：對於菩提心生起退轉和消失，喜愛聲聞乘（聽聞佛陀教誨而證悟的修行方式），這是第一重罪。應當知道根器和心性的次第，為他們由淺入深地講解佛法。又對人說：『你怎能發起大乘心（普度眾生的菩薩心）？不如早點修習聲聞乘或緣覺乘（不依佛陀教誨，自身證悟的修行方式），進入涅槃（解脫）。』這是第二重罪。又對人說：『你何必學習戒律和威儀，應當快速發起大乘心，受持讀誦大乘經典，身口意三業自然清凈，也不會遭受惡報。』這是第三重罪。又對人說：『你不應該讀誦聲聞乘的經典，應當覆蓋聲聞乘的經典，聲聞乘的法門不能斷除煩惱和迷惑，應當聽受清凈的大乘甚深經典，這能滅除罪惡，生起菩提心。』如果有人相信並接受，兩個人都會犯第四重罪。又爲了求取利益而宣說大乘佛法，看到宣說大乘佛法的人得到利益就憎恨、詆譭、輕視、嫉妒，這是第五重罪。又爲了求取利益而說自己理解甚深佛法，卻不說自己是從他人那裡聽聞而得，違背了諸佛菩薩，這是第六重罪。又做出旃陀羅（古印度最低種姓）的行為，拿走其他善良比丘的物品以及三寶（佛、法、僧）的物品，賞賜給上級官員和大王，依靠王官的勢力輕視善良的比丘，嗔恨、嫌棄、憎恨、嫉妒，這是第七重罪。又做出惡行，仗恃王官的權勢和憑藉財物施捨，輕視善良的比丘，戲弄、侮辱、爭鬥、擾亂，不按照佛法說法，捨棄正確的經律，違反佛法設立制度，對於行善的比丘以及坐禪讀誦經典的比丘，沒有煩惱卻製造煩惱，已經有煩惱的就使其增長，這是第八重罪。如果已經犯了這些罪，應當依靠虛空藏菩薩（象徵智慧和功德的菩薩）懺悔，以滅除罪業。初發心的菩薩如果想要弘揚大乘佛法，利益自己和他人，先要遠離前面的過失，然後依靠第九地（菩薩修行的高級階段）的法師，所說的法門才能與法界相應。 真秀大德記載說：『一』是沒有其他的意思。三乘（聲聞乘、緣覺乘、菩薩乘）說的是體性是一樣的。一乘（唯一的成佛之道）說的是因緣是一樣的。因緣是一樣的，是隨順於中道和如如。這指的是迴向品中的百句『如』，比如『如日』、『如月』等等。雖然就是『如』，但有『日』的名稱和『日』的相狀，『月』的名稱和『月』的相狀，不是沒有名稱和相狀。然而就普賢菩薩（象徵大行愿的菩薩）所證悟的境界來說，沒有這些。
【English Translation】 English version: To generate regression and loss of Bodhicitta (the mind of enlightenment), and to delight in the Sravaka Vehicle (the path of those who attain enlightenment by hearing the Buddha's teachings), is the first grave offense. One should understand the sequence of roots and mind, and explain the Dharma to them from shallow to deep. Also, to say to others, 'How can you generate the Mahayana mind (the Bodhisattva's mind of universal salvation)? It is better to quickly pursue the Sravaka or Pratyekabuddha Vehicle (the path of self-enlightenment) and enter Nirvana (liberation),' is the second grave offense. Also, to say to others, 'Why should you study precepts and deportment? You should quickly generate the Mahayana mind, uphold, recite, and study the Mahayana Sutras. Your body, speech, and mind will naturally be purified, and you will not suffer evil retribution,' is the third grave offense. Also, to say to others, 'You should not recite the Sravaka Sutras. You should cover up the Sravaka Sutras. The Sravaka Dharma cannot sever the bonds of affliction and delusion. You should listen to and receive the pure, profound Mahayana Sutras. This can extinguish evil and generate Bodhi (enlightenment).' If there are two people who believe and accept this, both will commit the fourth grave offense. Also, to expound the Mahayana Dharma for the sake of seeking profit, and to hate, slander, despise, and envy those who gain profit from expounding the Mahayana Dharma, is the fifth grave offense. Also, to claim to understand profound Dharma for the sake of seeking profit, and not to say that one heard it from others, thus betraying all Buddhas and Bodhisattvas, is the sixth grave offense. Also, to act like a Chandala (an untouchable in ancient India), taking the belongings of other virtuous Bhikkhus (monks) and the Three Jewels (Buddha, Dharma, Sangha), and giving them as rewards to superior officials and the great king, relying on the power of the king and officials to despise virtuous Bhikkhus, and to be angry, disgusted, hateful, and envious, is the seventh grave offense. Also, to commit evil deeds, relying on the power of the king and officials and on the merit of giving alms, to despise virtuous Bhikkhus, to ridicule, insult, fight, and cause disturbances, to expound Dharma contrary to the Dharma, to abandon the correct Sutras and Vinaya (rules of discipline), and to establish rules contrary to the Dharma, to create trouble for Bhikkhus who practice good deeds and those who sit in meditation and recite Sutras, to increase trouble that already exists, is the eighth grave offense. If one has already committed these offenses, one should rely on the Bodhisattva Akasagarbha (a Bodhisattva symbolizing wisdom and merit) to repent and extinguish the offenses. If a Bodhisattva who has just generated the Bodhi mind wishes to propagate the Great Dharma and benefit oneself and others, one must first avoid the aforementioned faults, and then rely on a Dharma master of the ninth Bhumi (a high stage of Bodhisattva practice), so that the Dharma door will correspond to the Dharmadhatu (the realm of Dharma). The virtuous monk Zhenxiu recorded: 'One' means there is no other. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) say that the nature is the same. The One Vehicle (the only path to Buddhahood) says that the conditions are the same. The conditions being the same means conforming to the Middle Way and Suchness. This refers to the hundred sentences of 'Suchness' in the Chapter on Dedication, such as 'Like the sun,' 'Like the moon,' and so on. Although it is just 'Suchness,' there is the name and appearance of 'sun,' and the name and appearance of 'moon.' It is not without names and appearances. However, in terms of the realm realized by Bodhisattva Samantabhadra (a Bodhisattva symbolizing great vows and practice), these do not exist.
名相。但為引三乘依名相耳。此約普賢教分辨也。問隨約是中道已是甚深。更約何義為普賢證耶。答隨約是中道及如者。依三乘教用日名日相等故。云與教相應也。此證分者言語道斷故絕名也。心行處滅故離相也。問若爾此處與凈名默何別。答凈名默者以名相倒。離此名相方為默也。九會佛默名相中默故玄別也。謂不捨名相即此名相中默。非如虛空都無物也。此約普賢證分辨耳。問言語道斷心行處滅亦極甚深。更約何義為十佛境界耶。答前雖是默名相中默若果分則初初不見名相處也。問若爾此處無法無物耶。答如前位中所論之法初初無也。問然則此中實無法耶。答具有也。問有何物耶。答此是古德所云反情見處也。乘是運載義。問上一字中既有三義。乘亦爾耶。答爾也。從異果之因至異因之果者三乘乘義。今約因即果義名運載也。此是普賢教分也。背因果名相。約言語道斷心行處滅之義。則是普賢證分運載義也。性海果分則不可說。故唯云不思議乘。此約不動名為乘也。法有三義。一自體名法。約三乘雲。牛自體外有馬。馬自體有牛也。約一乘雲。此法側無彼法。彼法側無此法故云自體也。二對意名法。約三乘雲。第六意識所對名為法塵。約一乘。則無盡意識所對名為法也。三軌則義可知。界亦三義。一性別義。約三
【現代漢語翻譯】 現代漢語譯本 名相：這只是爲了引導三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）依附於名相而設立的。這是從普賢（Samantabhadra）教義的角度來分辨的。 問：如果隨順於中道已經是極其深奧的了，那麼再從什麼意義上說是普賢的證悟呢？ 答：隨順於中道以及如如不動的真如，是依據三乘的教義，使用『日』這個名稱以及『日』的相狀等等，所以說是與教義相應的。而證悟的部分，則是言語道斷，所以超越了名稱；心行處滅，所以遠離了相狀。 問：如果這樣，這裡與《維摩詰經》（Vimalakirti Sutra）中的維摩詰默然有什麼區別呢？ 答：維摩詰的默然是因為執著于名相，只有離開這些名相才是真正的默然。而九會（佛陀說法九次集會）中佛陀的默然是在名相之中默然，所以非常玄妙特別。也就是說，不捨棄名相，就在這名相之中默然，而不是像虛空一樣什麼都沒有。這是從普賢證悟的角度來分辨的。 問：言語道斷，心行處滅，也已經極其深奧了，那麼再從什麼意義上說是十佛（十方諸佛）的境界呢？ 答：前面雖然是在默然的名相之中默然，但如果是果位，那麼就是最初最初就見不到名相的地方。 問：如果這樣，這裡豈不是什麼法也沒有，什麼事物也沒有嗎？ 答：如同前面所討論的，在這個位置上，法最初最初就是沒有的。 問：然而，這裡實際上什麼法也沒有嗎？ 答：具有。 問：有什麼呢？ 答：這就是古德所說的『反情見處』。 乘：是運載的意思。 問：上面一個『字』中已經有三種含義，『乘』也是這樣嗎？ 答：是的。從不同果位的因到不同因位的果，這是三乘的『乘』的含義。現在從因即是果的意義上來說，叫做運載。這是普賢教義的部分。背離因果名相，從言語道斷、心行處滅的意義上來說，則是普賢證悟部分的運載意義。性海（自性如大海般深廣）的果位是不可說的，所以只說是不可思議乘。這是從不動的角度來說『乘』的含義。 法：有三種含義。一、自體名法。從三乘的角度來說，牛的自體之外有馬，馬的自體之外有牛。從一乘（Ekayana）的角度來說，此法旁邊沒有彼法，彼法旁邊沒有此法，所以說是自體。二、對意名法。從三乘的角度來說，第六意識所對的叫做法塵。從一乘的角度來說，則是無盡意識所對的叫做法。三、軌則的含義可以理解。 界：也有三種含義。一、性別義。從三乘的角度來說
【English Translation】 English version Namas: These are merely established to guide the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to rely on names and forms. This is distinguished from the perspective of Samantabhadra's teachings. Question: If following the Middle Way is already extremely profound, then in what sense is it said to be Samantabhadra's realization? Answer: Following the Middle Way and Suchness (Tathata) is based on the teachings of the Three Vehicles, using the name 'sun' and the characteristics of 'sun', etc. Therefore, it is said to be in accordance with the teachings. The part of realization is where the path of language is cut off, so it transcends names; the activity of the mind is extinguished, so it is apart from characteristics. Question: If so, what is the difference between this and Vimalakirti's silence in the Vimalakirti Sutra? Answer: Vimalakirti's silence is because of attachment to names and forms. Only by leaving these names and forms is there true silence. The Buddha's silence in the Nine Assemblies is silence within names and forms, so it is extremely profound and special. That is to say, without abandoning names and forms, there is silence within these names and forms, not like emptiness where there is nothing at all. This is distinguished from the perspective of Samantabhadra's realization. Question: The cutting off of the path of language and the extinguishing of the activity of the mind are already extremely profound. Then in what sense is it said to be the realm of the Ten Buddhas (Buddhas of the ten directions)? Answer: Although the previous was silence within names and forms, if it is the fruition, then it is the place where names and forms are not seen from the very beginning. Question: If so, isn't there no Dharma and no thing here? Answer: As discussed earlier, in this position, Dharma is non-existent from the very beginning. Question: However, is there actually no Dharma here? Answer: There is. Question: What is there? Answer: This is what the ancient masters called 'the place where emotional views are reversed'. 'Vehicle' (Yana): means conveyance. Question: If there are already three meanings in the single character 'word', is 'vehicle' also like this? Answer: Yes. From the cause of different fruits to the fruit of different causes, this is the meaning of 'vehicle' in the Three Vehicles. Now, from the meaning of cause being the same as fruit, it is called conveyance. This is the part of Samantabhadra's teachings. Turning away from the names and forms of cause and effect, from the meaning of cutting off the path of language and extinguishing the activity of the mind, this is the meaning of conveyance in the part of Samantabhadra's realization. The fruition of the nature-sea (the self-nature is as deep and vast as the ocean) is unspeakable, so it is only called the Inconceivable Vehicle. This is from the perspective of immovability that the meaning of 'vehicle' is explained. 'Dharma': has three meanings. First, self-nature is called Dharma. From the perspective of the Three Vehicles, outside the self-nature of a cow there is a horse, and outside the self-nature of a horse there is a cow. From the perspective of the One Vehicle (Ekayana), there is no that Dharma beside this Dharma, and there is no this Dharma beside that Dharma, so it is called self-nature. Second, Dharma is named in relation to intention. From the perspective of the Three Vehicles, what the sixth consciousness is directed towards is called Dharma-dust. From the perspective of the One Vehicle, what the endless consciousness is directed towards is called Dharma. Third, the meaning of norm can be understood. 'Realm' (Dhatu): also has three meanings. First, the meaning of gender. From the perspective of the Three Vehicles
乘雲。善惡無記三性各別故也。約一乘則於三性中隨舉全盡各互無側故。云性別。二因義。約三乘雲。唯生眼識名為眼識。名言種子。約一乘則通生六識為眼識。名言種子也。二持義。約三乘雲。異果之因持異因之果。約一乘則全果之因持全因之果故云持也。圖則依海印像表一乘三乘教及根欲。謂朱印之前後差別者。三乘教也。朱印之圓者一乘教也。印之前後差別中字則三乘根欲也。印之圓滿中字。則一乘根器也。
法融德記云。合詩一印者。一道朱畫合諸黑字方成圓印故云合詩。問書黑字后畫朱畫耶。畫朱畫后書黑字耶。答二俱是也。先書後畫者。以理從事之義。先畫后書者。以事從理之義也。儼師雖作七十三印。但欲現其一印之義。而相和尚深得師意故。唯作此一根本印也。
真秀德記云。詩者圖文有七言三十句故云詩耳。非約韻言也。一印者。欲現一大緣起故也。
大記云。五十四角者。下文云。何故印文唯有一道。答表如來一音故云云。將性起品十種音歷。對五乘機。即成五十。此能應佛具將四攝四無量故。云四角也。
真秀記云。五十四角者。表人知識。謂五十五知識也。以合初后二文殊故唯五十四。合舉初后通取中間為一圓智。普賢知識是所證理。法界諸法不出理智故也。二百
【現代漢語翻譯】 現代漢語譯本： 乘雲。善惡無記這三種性質各自不同。如果從一乘的角度來說，那麼在這三種性質中，隨便舉出一種就包含了全部，彼此之間沒有偏頗，所以說性質不同。 二因義。從三乘的角度來說，只有產生眼識的才叫做眼識，是名言的種子。如果從一乘的角度來說，那麼產生六識的都可以叫做眼識，是名言的種子。二持義。從三乘的角度來說，不同的果的因，持有不同因的果。如果從一乘的角度來說，那麼全部果的因，持有全部因的果，所以說持有。 圖則是依據海印三昧的影像，來表示一乘和三乘的教義以及眾生的根性和慾望。所說的朱印的前後差別，指的是三乘的教義。朱印的圓形，指的是一乘的教義。印的前後差別中的文字，指的是三乘的根性和慾望。印的圓滿中的文字，指的是一乘的根器。 法融的德記中說，『合詩一印』，指的是一道硃紅色的線條，和各種黑色的字組合在一起，才形成一個圓形的印，所以說是『合詩』。有人問，是先寫黑字后畫硃紅色的線條呢？還是先畫硃紅色的線條后寫黑字呢？回答說，兩種情況都是可以的。先寫字后畫線條，是以理來指導事；先畫線條后寫字，是以事來印證理。儼師雖然製作了七十三種印，但只是想展現一個印的意義。而相和尚深刻地理解了儼師的意圖，所以只製作了這一個根本印。 真秀的德記中說，詩指的是圖文中有七言三十句，所以說是詩，不是從押韻的角度來說的。『一印』，是想展現一個大的緣起。 大記中說，五十四個角，下文說，『為什麼印文只有一道？』回答說，『表示如來一音』等等。將性起品中的十種音聲，對應五乘的根機，就形成了五十。這能應化的佛，具備四攝和四無量心，所以說是四個角。 真秀記中說，五十四個角，表示人的知識，指的是五十五位善知識。因為合併了最初和最後的兩位文殊菩薩，所以只有五十四位。合併舉出最初和最後，貫通中間，成為一個圓滿的智慧。普賢菩薩的知識是所證的理，法界的一切法都離不開理和智。 二百
【English Translation】 English version: It is said that the three natures of good, evil, and neutral are distinct from each other. From the perspective of the One Vehicle (Ekayana), selecting any one of these three natures encompasses all, without any bias, hence the distinction in natures. The meaning of two causes: According to the Three Vehicles (Triyana), only that which generates eye-consciousness is called eye-consciousness, being the seed of linguistic expression. From the perspective of the One Vehicle, that which generates the six consciousnesses can be called eye-consciousness, being the seed of linguistic expression. The meaning of two holdings: According to the Three Vehicles, the cause of a different result holds the result of a different cause. From the perspective of the One Vehicle, the cause of the entire result holds the result of the entire cause, hence the term 'holding'. The diagram is based on the image of the Samadhi of the Ocean Seal (海印, Haiyin), representing the teachings of the One Vehicle and the Three Vehicles, as well as the faculties and desires of sentient beings. The differences before and after the cinnabar seal refer to the teachings of the Three Vehicles. The roundness of the cinnabar seal refers to the teachings of the One Vehicle. The characters in the differences before and after the seal refer to the faculties and desires of the Three Vehicles. The characters in the completeness of the seal refer to the capacities of the One Vehicle. Fa-rong's (法融) commentary states, 'Combining the poem into one seal' refers to a vermilion line combined with various black characters to form a round seal, hence the term 'combining the poem'. Someone asks, 'Is the vermilion line drawn after writing the black characters, or are the black characters written after drawing the vermilion line?' The answer is, 'Both are possible. Writing the characters first and then drawing the line signifies using principle to guide practice; drawing the line first and then writing the characters signifies using practice to verify principle.' Although Master Yan (儼師) created seventy-three seals, he only intended to reveal the meaning of one seal. Abbot Xiang (相和尚) deeply understood Master Yan's intention, so he only created this one fundamental seal. Zhenxiu's (真秀) commentary states, 'The poem refers to the fact that the diagram and text have thirty lines of seven characters each, hence the term 'poem', not in terms of rhyme. 'One seal' is intended to reveal a great arising of conditions (緣起, pratītyasamutpāda).' The Great Commentary (大記) states, 'The fifty-four corners'—the text below says, 'Why does the seal have only one line?' The answer is, 'It represents the one sound of the Tathagata,' and so on. Applying the ten kinds of sounds from the 'Nature Arising' chapter to the five vehicles' capacities results in fifty. This responsive Buddha possesses the Four Embracing Dharmas (四攝, catuḥsaṃgrahavastu) and the Four Immeasurables (四無量心, catvāri apramāṇāni), hence the term 'four corners'. Zhenxiu's commentary states, 'The fifty-four corners represent human knowledge, referring to the fifty-five good advisors (善知識, kalyāṇa-mitra). Because the first and last Mañjuśrī (文殊) are combined, there are only fifty-four. Combining the beginning and the end, and connecting the middle, becomes one complete wisdom. Samantabhadra's (普賢) knowledge is the principle to be realized; all dharmas in the Dharma Realm (法界, dharmadhātu) do not go beyond principle and wisdom. Two hundred
一十字者。法知識也。謂離世間品普惠云興二百句問。普賢瓶瀉二千句答。每一句問。皆以十句答。故云一十也。
大記云。二百一十字者。五週因果。除初因果於后四周簡果取因。於四周因各有五十位。故成二百。其四周中所有果位合四為一。欲現此果同是十佛果故。言一十也。問何故除初因果耶。答但是所信非所成行故。問何故果位合為一耶。答因位既有差別。平等詮相別故。果應亦爾。然欲現同是十佛果故總為一耳。又云。此海印中所現三世間十門十法也。謂下文十錢喻及十普法為二十。二十各論十玄。合為二百。並本十玄故云二百一十也。又此印為總。七十三印為別。就別印中。將七十印歷三際印。一際各七十故合為二百一十也。故合二百一十印成一海印三昧總相印也。七言三十句者。前之法喻各十。並本十玄合為三十。此三十句不出經題七字故。以七言造詩也。是故法界之法雖云無盡。不出二百一十字。總此即成三十句。又總此不出七字。又總此不出理智。又總此不出一最清凈法界。是故題云一乘法界圖也。
清涼疏總釋題名中雲。第六卷攝相盡者。謂從后漸卷乃至不出九會。九會不離初會。初會不離總題。總題不出理智。非理不智。故理外無智。非智不理。故智外無理。則理智不二。亦攝智
【現代漢語翻譯】 現代漢語譯本 『一十字』指的是法知識。即指《離世間品普惠云興二百句問》，《普賢瓶瀉二千句答》。每一句問，都用十句來回答，所以稱為『一十』。
《大記》中說，『二百一十字』指的是五週因果。除去最初的因果，在後面的四周中，簡化果位而取因位。在四周的因位中，各有五十位，所以構成二百。這四周中所有的果位合四為一，想要顯示此果位同樣是十佛果，所以說『一十』。問：為什麼除去最初的因果呢？答：因為那只是所信，不是所成就的行。問：為什麼果位要合為一呢？答：因為因位既有差別，平等詮釋的相也不同，果位也應該如此。然而，想要顯示同樣是十佛果，所以總合為一。又說，這是海印中所顯現的三世間十門十法。即下文的十錢比喻以及十普法為二十，二十各自論述十玄，合為二百，加上原本的十玄，所以稱為『二百一十』。又，此印為總，七十三印為別。就別印中，將七十印歷經三際印，一際各有七十，所以合為二百一十。因此，合二百一十印成為一海印三昧總相印。七言三十句，指的是前面的法喻各十，加上原本的十玄，合為三十。這三十句不出經題七字，所以用七言來造詩。因此，法界的法雖然說是無盡，卻不出二百一十字，總合起來就成了三十句。又總合起來不出七字，又總合起來不出理智，又總合起來不出一個最清凈法界。所以題目稱為《一乘法界圖》。
清涼疏在總釋題名中說，第六卷『攝相盡』，指的是從后逐漸收卷，乃至不出九會（jiǔ huì）。九會不離初會，初會不離總題，總題不出理智。沒有理就沒有智，所以理外沒有智；沒有智就沒有理，所以智外沒有理。那麼理智不二，也包含著智。
【English Translation】 English version 『One-ten characters』 refers to the knowledge of Dharma. It refers to the 『Two Hundred Verses of Questions on Universal Benevolence and Cloud Rising』 in the 『Leaving the World Chapter』, and the 『Two Thousand Verses of Answers from the Vase Pouring of Samantabhadra (Pǔxián)』. Each question is answered with ten verses, hence the name 『one-ten』.
The 『Great Commentary』 says that 『two hundred and ten characters』 refers to the five cycles of cause and effect. Except for the initial cause and effect, in the subsequent four cycles, the effect positions are simplified and the cause positions are taken. In each of the four cycles of cause positions, there are fifty positions, thus forming two hundred. All the effect positions in these four cycles are combined into one, wanting to show that this effect position is also the fruit of the ten Buddhas, hence the saying 『one-ten』. Question: Why are the initial cause and effect excluded? Answer: Because that is only what is believed, not the practice that is accomplished. Question: Why should the effect positions be combined into one? Answer: Because the cause positions have differences, and the aspects of equal interpretation are also different, the effect positions should also be like this. However, wanting to show that they are all the fruit of the ten Buddhas, they are combined into one. It is also said that this is the ten doors and ten dharmas of the three worlds manifested in the Ocean Seal Samadhi (hǎi yìn). That is, the ten-coin metaphor and the ten universal dharmas mentioned below are twenty, and each of the twenty discusses the ten mysteries, totaling two hundred, plus the original ten mysteries, hence the name 『two hundred and ten』. Also, this seal is the general, and the seventy-three seals are the specific. In the specific seals, the seventy seals are passed through the three-time seals, with seventy in each time, totaling two hundred and ten. Therefore, combining two hundred and ten seals forms the general aspect seal of the One Ocean Seal Samadhi. The thirty verses of seven words each refer to the ten metaphors of Dharma mentioned earlier, plus the original ten mysteries, totaling thirty. These thirty verses do not go beyond the seven characters of the sutra title, so seven-character verses are used to create poetry. Therefore, although the dharmas of the Dharma Realm are said to be endless, they do not go beyond two hundred and ten characters, which in total become thirty verses. And in total, they do not go beyond seven characters, and in total, they do not go beyond principle and wisdom, and in total, they do not go beyond one most pure Dharma Realm. Therefore, the title is called 『Map of the One Vehicle Dharma Realm』.
Qingliang』s commentary, in the general explanation of the title, says that the 『exhaustion of phenomena』 in the sixth volume refers to gradually rolling up from the back, until it does not go beyond the nine assemblies (jiǔ huì). The nine assemblies do not depart from the initial assembly, the initial assembly does not depart from the general title, and the general title does not depart from principle and wisdom. Without principle, there is no wisdom, so there is no wisdom outside of principle; without wisdom, there is no principle, so there is no principle outside of wisdom. Then principle and wisdom are not two, and also include wisdom.
從理。離體無用。攝用歸體。體性自離。故體即非體。本來清凈。強名之清凈法界。是以極從無盡乃至一字無字。皆攝花嚴性海。無有遺余。
大聖善教(至)隨病非一。法融記云。大聖者。于諸教中今此教主最尊勝故也。問下四教中能化所化皆不及耶。答爾也。問三乘能化三身但是一乘十身之大用。何云不及耶。答既云但是十身之用故不及也。問十佛即自受用佛即樹下佛也。何云不及耶。答若約此義可云及焉。然欲辨教品云不及耳。
清涼疏教起因緣中雲。今說此經佛為真為應為一為多。若言真者。何名釋迦居娑婆界人天同見。若云應者。那言遮那處蓮花藏大菩薩見見佛法身。若云一者。何以多處別現。若云異者。何以復言而不分身。故說此經佛並非前說。即是法界無盡身云真應相融一多無礙(云云)。先明十身後彰無礙。言十身者。自有二義。一約融三世間為十身者。一眾生身。二國土身。三業報身。四聲聞身。五緣覺身。六菩薩身。七如來身。八智身。九法身。十虛空身。二就佛上自有十身。一菩提身。二愿身。三化身。四力持身。五相好莊嚴身。六威勢身。七意生身。八福德身。九法身。十智身(云云)。言無礙者。略有十義。一用周無礙云云。十圓通無礙。謂此佛身即理即事。即一即多。即依
【現代漢語翻譯】 現代漢語譯本： 從理上說，離開本體就沒有作用。收攝作用歸於本體，本體的性質自然就脫離了作用。所以說本體即非本體，本來就是清凈的。勉強稱之為清凈法界。因此，哪怕是極小的無盡，乃至一個字或沒有字，都包含在華嚴性海中，沒有遺漏。
大聖善教（直到）隨病施藥，方法不一。法融解釋說：『大聖』，是因為在各種教派中，這個教派的教主最為尊貴殊勝。問：在下面的四教中，能教化者和被教化者都比不上嗎？答：是的。問：三乘所能教化的三身，只不過是一乘十身的巨大作用，為什麼說比不上呢？答：既然說是十身的作用，所以比不上。問：十佛就是自受用佛，也就是樹下的佛，為什麼說比不上呢？答：如果按照這個意義來說，可以說比得上。然而，如果要辨別教的品類，就說比不上。
清涼疏中關於教起因緣說：現在說這部經，佛是真佛、應化佛、一佛還是多佛？如果說是真佛，為什麼釋迦牟尼佛會居住在娑婆世界（S婆界，suffering-filled world），人天都能見到？如果說是應化佛，為什麼說毗盧遮那佛（遮那，Vairocana，光明遍照）處於蓮花藏世界，大菩薩們見到的是佛的法身？如果說是一佛，為什麼會在多處分別顯現？如果說是不同的佛，為什麼又說不分身？所以說這部經中的佛並非前面所說的，而是法界無盡身，是真佛和應化佛相互融合，一佛和多佛沒有障礙（等等）。先說明十身，然後彰顯無礙。說到十身，有兩種意義。一是根據融合三世間來說的十身：一是眾生身，二是國土身，三是業報身，四是聲聞身，五是緣覺身，六是菩薩身，七是如來身，八是智身，九是法身，十是虛空身。二是就佛自身來說的十身：一是菩提身，二是愿身，三是化身，四是力持身，五是相好莊嚴身，六是威勢身，七是意生身，八是福德身，九是法身，十是智身（等等）。說到無礙，略有十種意義。一是作用周遍沒有障礙（等等）。十是圓通沒有障礙。意思是說，這個佛身就是理，就是事，就是一，就是多，就是所依。
【English Translation】 English version: From the perspective of principle, there is no function apart from the substance. Gathering the functions back to the substance, the nature of the substance naturally separates from the functions. Therefore, it is said that the substance is not the substance, and it is originally pure. It is forcibly named the Pure Dharma Realm. Thus, even the smallest infinity, even a single word or no word, is contained within the Flower Garland (Hua Yan) nature-sea, with nothing left out.
The Great Sage's skillful teachings (up to) administer medicine according to the illness, with methods that are not uniform. Fa Rong explains: 'The Great Sage' is because among all the teachings, the teacher of this teaching is the most noble and supreme. Question: In the following four teachings, are both the one who can teach and the one who can be taught inferior? Answer: Yes. Question: The three bodies that the Three Vehicles can teach are merely the great function of the ten bodies of the One Vehicle, why is it said to be inferior? Answer: Since it is said to be the function of the ten bodies, it is therefore inferior. Question: The ten Buddhas are the self-enjoyment Buddha, which is the Buddha under the tree, why is it said to be inferior? Answer: If according to this meaning, it can be said to be equal. However, if one wants to distinguish the categories of teachings, it is said to be inferior.
In the Qingliang Commentary on the causes and conditions of the arising of the teachings, it says: Now speaking of this sutra, is the Buddha a true Buddha, a manifested Buddha, one Buddha, or many Buddhas? If it is said to be a true Buddha, why does Sakyamuni Buddha reside in the Saha world (Saha world, suffering-filled world), and both humans and gods can see him? If it is said to be a manifested Buddha, why is it said that Vairocana Buddha (Vairocana, the light that shines everywhere) is in the Lotus Treasury world, and the great Bodhisattvas see the Dharma body of the Buddha? If it is said to be one Buddha, why does he appear separately in many places? If it is said to be different Buddhas, why is it said that he does not divide his body? Therefore, it is said that the Buddha in this sutra is not what was said before, but the Dharma Realm's inexhaustible body, which is the true Buddha and the manifested Buddha merging with each other, and one Buddha and many Buddhas without obstruction (etc.). First explain the ten bodies, and then reveal the unobstructedness. Speaking of the ten bodies, there are two meanings. One is according to the fusion of the three realms, there are ten bodies: one is the sentient being body, two is the land body, three is the karmic retribution body, four is the Sravaka body, five is the Pratyekabuddha body, six is the Bodhisattva body, seven is the Tathagata body, eight is the wisdom body, nine is the Dharma body, and ten is the empty space body. Second, regarding the Buddha himself, there are ten bodies: one is the Bodhi body, two is the vow body, three is the transformation body, four is the power-sustaining body, five is the body adorned with marks and characteristics, six is the majestic body, seven is the mind-born body, eight is the merit body, nine is the Dharma body, and ten is the wisdom body (etc.). Speaking of unobstructedness, there are roughly ten meanings. One is that the function pervades without obstruction (etc.). Ten is perfect penetration without obstruction. It means that this Buddha body is principle, is phenomena, is one, is many, is the basis.
即正。即人即法。即此即彼。即情即非情。即深即廣。即因即果。即三身即十身。同一無礙法界身云。
法融記云。善教者。約三乘。則此生他世順益者善也。此生他世違損者惡也。於此二中無可記別者無記也。約一乘。則只是善也。何者。謂儼師云。圓通之致處無不善觸緣斯順不擇物而施(已上)。故知一乘唯一善耳。問若爾無記與惡只一善耶。答爾也。問爾則舉惡時亦如是耶。答爾也。然云善者約隨舉無側義云耳。無方者。若三乘則隨說一二乃至無量非是無方。何者。三乘之教隨別機說故非無方。一乘之教隨說諦緣度等徹于海印究竟之際自在而說故云無方也。應機隨病非一者。猶如小醫各別與藥。若大醫王普集天下種種諸物作一團藥。無問病之若於差別。平等普與。病無不治。一乘之佛亦復如是。普應諸教機根之病。唯以一種海印定法稱根而說。聲聞人中與全海印四諦之法。獨覺人中與全海印緣生之法。菩薩人中與全海印六度之法。乃至熟頓人中亦全全與之耳。
大記云。不四教人皆病機也。圓機則不爾也。又圓教之機有大病也。起一嗔心即有百千障礙門故。
真秀記云。大聖者。對下三乘小聖云大聖也。善教者。文持教也。此文持教從海印定全體而起故。於一喚水言中火木等法皆具來也。于
【現代漢語翻譯】 現代漢語譯本：
即是正。即是人即是法。即是此即是彼。即是有情即是無情。即是深即是廣。即是因即是果。即是三身即是十身。同一無礙法界身啊。
法融的記錄說：善的教導，如果從三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）的角度來說，就是此生來世順益的就是善，此生來世違損的就是惡，對於這二者之中無法記別的就是無記。如果從一乘（Ekayana）的角度來說，就只是善。為什麼呢？因為儼師說：『圓融的極致之處沒有不善的，接觸因緣就順應，不選擇事物而施予。』因此可知一乘唯一是善。問：如果這樣，無記和惡也只是一種善嗎？答：是的。問：那麼舉出惡的時候也是這樣嗎？答：是的。然而說善，是從隨舉沒有偏頗的意義來說的。無方，如果從三乘來說，就是隨著說一二乃至無量，不是無方。為什麼呢？三乘的教義隨著不同的根機而說，所以不是無方。一乘的教義隨著說諦、緣、度等，貫穿于海印三昧（Samudramudra）究竟之際，自在而說，所以說是無方。應機隨病非一，就像小醫生各自給予藥物。如果大醫王普遍聚集天下種種事物，做成一團藥，無論病癥的差別，平等普遍地給予，病沒有不治好的。一乘的佛也是這樣，普遍應和各種教義根機的病，只用一種海印定法，稱合根機而說。在聲聞（Sravaka）人中，給予全部海印四諦（catvāri āryasatyāni）之法。在獨覺（Pratyekabuddha）人中，給予全部海印緣生（Pratītyasamutpāda）之法。在菩薩（Bodhisattva）人中，給予全部海印六度（paramita）之法。乃至成熟的頓悟之人，也完全地給予他們。
大記說：不符合四教（四種教義）的人都是病機。圓機則不是這樣。而且圓教的根機有大病，生起一個嗔心，就會有百千障礙門。
真秀的記錄說：大聖，是對下三乘的小聖來說的。善教，是文持教。這文持教從海印定全體而起，所以在一次喚水的言語中，火木等法都具備而來。
【English Translation】 English version:
It is precisely right. It is person, it is dharma. It is this, it is that. It is sentient, it is non-sentient. It is deep, it is broad. It is cause, it is effect. It is the three bodies (Trikaya), it is the ten bodies. It is the same unobstructed Dharmadhatu body.
Fa-rong's record says: A good teaching, from the perspective of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), is that which benefits this life and the next is good; that which harms this life and the next is evil; and that which cannot be distinguished between the two is neutral. From the perspective of the One Vehicle (Ekayana), it is only good. Why? Because Master Yan said: 'In the ultimate state of perfect fusion, there is nothing that is not good; when encountering conditions, one adapts accordingly, and gives without discrimination.' Therefore, it can be known that the One Vehicle is only good. Question: If that is the case, are neutral and evil also just one kind of good? Answer: Yes. Question: Then is it the same when mentioning evil? Answer: Yes. However, saying 'good' is from the meaning of 'following the occasion without bias.' 'Without direction' means that if it is from the Three Vehicles, then it follows the saying of one, two, or even countless, it is not without direction. Why? The teachings of the Three Vehicles are spoken according to different capacities, so they are not without direction. The teachings of the One Vehicle, following the saying of the Truths, Conditions, Perfections, etc., penetrate the ultimate state of the Samudramudra, and are spoken freely, so it is said to be without direction. Responding to the capacity and following the illness is not one, just like small doctors each give different medicines. If the great King of Medicine universally gathers all kinds of things in the world and makes one pill, regardless of the difference in illnesses, he gives it equally and universally, and no illness is not cured. The Buddha of the One Vehicle is also like this, universally responding to the illnesses of the capacities and roots of all teachings, using only one kind of Samudramudra Samadhi Dharma, speaking according to the capacity. Among the Sravakas, he gives the entire Samudramudra Dharma of the Four Noble Truths (catvāri āryasatyāni). Among the Pratyekabuddhas, he gives the entire Samudramudra Dharma of Dependent Origination (Pratītyasamutpāda). Among the Bodhisattvas, he gives the entire Samudramudra Dharma of the Six Perfections (paramita). Even to those who are mature and have sudden enlightenment, he gives it completely.
The Great Record says: Those who do not conform to the Four Teachings are all ill-capacities. The perfect capacity is not like this. Moreover, the capacity of the perfect teaching has great illnesses; if one arises with a single thought of anger, there will be hundreds of thousands of obstructing gates.
Zhenxiu's record says: 'Great Sage' is in contrast to the small sages of the lower Three Vehicles. 'Good teaching' is the teaching held in writing. This teaching held in writing arises entirely from the Samudramudra Samadhi, so in one utterance of 'calling for water,' the dharmas of fire, wood, etc., are all fully present.
一言中諸法具來。故云教具足。此水言中有水濕義。水濕義中具火熱等法界諸義。故云義具足。如是諸義於水言具。是故合云一大緣起教也。問欲用火時用喚水言中所至之火耶。答此但水緣故。若用火時用火言中來至之火也。問若爾水來中火與火來中火別耶。答至故同也。問若爾何須更起火來辭耶。答既須火處須起火辭。問若火來中火方得用者。水來中火非實火耶。答是實火也。然而是成。水之火故。與火中之火為門別也。
無方應機者。如上善教稱法界。無別取捨之方所故云無方。此謂無盡圓滿總相教也。應普賢機也。隨病非一者。下四教也。
旨歸章云。夫以主教圓通盡虛空于塵剎。帝珠方廣攬法界于毫端。無礙镕融。盧舍那之妙境有涯斯泯。普賢眼之玄鑒浩汗微言。實叵尋其旨趣。宏深法海尤穿測于宗源。今略舉大綱。開茲十義。撮其機要稱曰旨歸。庶探玄之士粗識其致焉。說經處第一。夫圓滿教起必周側于塵方既為盡。法界之談詎可分其處別。今從狹至寬。略開十處。初此閻浮。二週百億。三盡十方。四遍塵道。五通異界。六談別塵。七歸花藏。八重攝剎。九猶帝網。十餘佛同云云。演經時第二。夫以常恒之說前後際而無涯。況念劫圓融豈可辨其時分。今略舉修短分齊折為十重。初唯一念。二盡
【現代漢語翻譯】 現代漢語譯本 一句話中包含了諸法（dharma，宇宙間一切事物和現象）的全部。所以說教義完備。這句話中的『水』字，有水的濕潤之義。水的濕潤之義中，又包含了火的熱等法界（dharmadhatu，諸法存在的空間或境界）的各種意義。所以說意義完備。像這樣，各種意義在『水』這個字中都具備。因此合起來說，這是一個大的緣起（pratītyasamutpāda，事物相互依存、相互聯繫而產生的法則）之教。問：想要用火的時候，是用呼喚『水』這個字中所包含的火嗎？答：這只是水的因緣。如果想要用火的時候，是用呼喚『火』這個字中所包含的火。問：如果這樣，『水』字中包含的火和『火』字中包含的火有區別嗎？答：因為都是到達，所以是相同的。問：如果這樣，為什麼還需要另外說『火來』這個詞呢？答：既然需要火的地方，就需要說『火』這個詞。問：如果『火來』這個詞中的火才能使用，那麼『水來』這個詞中的火不是真正的火嗎？答：是真正的火。然而它是成就水的火，所以與『火』字中的火在來源上有所區別。
『無方應機』是指，像上面所說的善教，稱合於法界，沒有分別取捨的處所，所以說『無方』。這指的是無盡圓滿的總相之教。『應普賢機』是指，適應普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的根機。『隨病非一』是指，下面的四教。
《旨歸章》中說：總的來說，以主教（根本的教義）圓融貫通，使虛空遍佈于微小的國土中，像帝釋天（Indra，佛教的護法神）的寶珠一樣，方正廣大，將法界包含在毫毛的末端。沒有阻礙地融合，盧舍那佛（Vairocana，象徵法身佛）的妙境，有窮盡的時候也會消失。普賢菩薩的玄妙見解，浩瀚深遠，難以用語言表達。實在難以尋找到它的宗旨和趣味。宏大深遠的法海，尤其難以穿透和測度它的宗源。現在簡略地舉出大的綱要，開啟這十個意義。提取其中的機要，稱為《旨歸》。希望探索玄妙的人士，能夠大致瞭解它的意義。第一是說經之處。圓滿的教義興起，必然周遍于各個方向，既然是窮盡法界，怎麼可以區分它的處所呢？現在從狹窄到寬廣，簡略地開啟十個處所。首先是此閻浮提（Jambudvipa，我們所居住的這個世界），其次是周遍百億世界，第三是窮盡十方世界，第四是遍佈塵土之道，第五是通達不同的世界，第六是談論不同的塵土，第七是歸於華藏世界（Avatamsaka，重重疊疊、無盡無涯的世界），第八是重新攝取剎土，第九是像帝釋天的寶珠之網一樣，第十是其餘佛也同樣如此。第二是演經之時。以常恒不變的說法，前後沒有邊際。何況念劫圓融，怎麼可以分辨它的時間呢？現在簡略地舉出修短的分界，分為十重。首先是唯一念，其次是窮盡……
【English Translation】 English version In one word, all dharmas (universal elements and phenomena) are fully contained. Therefore, it is said that the teachings are complete. In the word 'water,' there is the meaning of water's moisture. Within the meaning of water's moisture, all the meanings of the dharmadhatu (the realm of all dharmas) such as fire's heat are contained. Therefore, it is said that the meaning is complete. Thus, all meanings are contained in the word 'water.' Therefore, it is collectively called a great teaching of dependent origination (pratītyasamutpāda). Question: When wanting to use fire, is it using the fire contained in the word 'water' that is being called? Answer: This is only the condition of water. If wanting to use fire, it is using the fire that comes from the word 'fire.' Question: If so, is there a difference between the fire in 'water coming' and the fire in 'fire coming'? Answer: Because they both arrive, they are the same. Question: If so, why is it necessary to say the word 'fire coming' again? Answer: Since a place for fire is needed, the word 'fire' must be spoken. Question: If the fire in 'fire coming' can only be used, is the fire in 'water coming' not real fire? Answer: It is real fire. However, it is the fire that completes water, so it is different in origin from the fire in the word 'fire.'
'Responding to the opportunity without a fixed direction' refers to the good teachings mentioned above, which are in accordance with the dharmadhatu, without a specific place to accept or reject, so it is called 'without a fixed direction.' This refers to the teaching of the endless, complete, and total aspect. 'Responding to Samantabhadra's (a Bodhisattva symbolizing the virtue of all Buddhas) opportunity' refers to adapting to the capacity of Samantabhadra. 'Following the illness is not one' refers to the four teachings below.
The 'Chapter on the Ultimate Goal' says: In general, the main teaching (fundamental doctrine) is perfectly integrated, making emptiness pervade the tiny lands, like Indra's (a deity in Buddhism) jewel, square and vast, encompassing the dharmadhatu at the tip of a hair. Merging without obstruction, the wonderful realm of Vairocana Buddha (the cosmic Buddha), even with an end, will disappear. The profound insight of Samantabhadra Bodhisattva is vast and deep, difficult to express in words. It is really difficult to find its purpose and interest. The vast and profound sea of Dharma is especially difficult to penetrate and measure its origin. Now, briefly list the major outlines and open up these ten meanings. Extracting the key points, it is called 'The Ultimate Goal.' It is hoped that those who explore the mysteries can roughly understand its meaning. The first is the place of expounding the scriptures. The perfect teaching arises and must pervade all directions. Since it exhausts the dharmadhatu, how can its location be distinguished? Now, from narrow to wide, briefly open up ten places. First, this Jambudvipa (the world we live in), second, pervading hundreds of millions of worlds, third, exhausting the ten directions, fourth, pervading the path of dust, fifth, penetrating different worlds, sixth, discussing different dusts, seventh, returning to the Avatamsaka world (a world of infinite layers), eighth, re-collecting the lands, ninth, like Indra's net of jewels, tenth, the other Buddhas are also the same. The second is the time of expounding the scriptures. With the constant and unchanging teachings, there is no limit before and after. Moreover, how can the time be distinguished when the kalpas (an immense period of time) are perfectly integrated? Now, briefly list the boundaries of short and long, divided into ten levels. First, only one thought, second, exhausting...
七日。三遍三際。四攝同類。五收異劫。六念攝劫。七復重收。八異界時。九彼相入。十本收末(云云)。說經佛第三。問說此經佛盧舍那身既在如前無盡時處。其佛為是一身為是多身(云云)。今現此義略辨十重。一用周無礙。二相遍無礙。三寂用無礙。四依起無礙。五真應無礙。六分圓無礙。七因果無礙。八依正無礙。九潛入無礙。十圓通無礙。說經眾第四。夫眾海繁廣。豈塵算能知。今統略大綱亦現十位。一果德眾。二常隨眾。三嚴會眾。四供養眾。五奇特眾。六影響。七表法眾。八證法眾。九所益眾。十現法眾。說經儀第五。夫以無限大悲周眾生界施化。萬品儀式難量。今就通別各開十例。通而論之。或以音聲。或現妙色。或以奇香。或以上味。或以妙觸。或以法境。或內六根。或四威儀。或弟子人物。或一切所作。皆堪攝物。次別現言聲亦有十例。一如來語業圓音自說。二如來毛孔出聲說法。三如來光明舒音演法。四令菩薩口業說法。五令菩薩毛孔出聲說法。六令菩薩光明亦出聲說法。七令剎海出聲說法。八令一切眾生說法。九以三世音聲說法。十以一切法皆出聲說法。示經教第六。圓教微言必窮法界既盡。如來無盡辯力各遍虛空。毛端剎海復各盡窮未來際。頓說常說時處無邊。若斯之教豈可限其部秩。今
【現代漢語翻譯】 現代漢語譯本 七日：指七天的時間。 三遍三際：指佛法遍及過去、現在、未來三世。 四攝同類：指用佈施、愛語、利行、同事四種方法來攝受同類眾生。 五收異劫：指用五種方法（可能指五蘊等）來收攝不同時期的劫難。 六念攝劫：指用唸佛、念法、念僧、念戒、念施、念天六種方法來攝受劫難。 七復重收：指用七種方法反覆地收攝。 八異界時：指在不同的世界和時間。 九彼相入：指不同的事物相互融合。 十本收末：指根本收攝末節（云云）。 說經佛第三：關於說法之佛。 問：如果說此經的佛，盧舍那身（Vairocana，報身佛）既已存在於如前所述的無盡時處，那麼這位佛是一尊佛還是多尊佛呢？（云云）。 今現此義略辨十重：現在爲了闡明這個道理，簡要地辨析十重含義。 一用周無礙：作用周遍而沒有阻礙。 二相遍無礙：相好遍佈而沒有阻礙。 三寂用無礙：寂靜和作用之間沒有阻礙。 四依起無礙：所依和生起之間沒有阻礙。 五真應無礙：真身和應身之間沒有阻礙。 六分圓無礙：分化和圓滿之間沒有阻礙。 七因果無礙：因和果之間沒有阻礙。 八依正無礙：依報和正報之間沒有阻礙。 九潛入無礙：潛藏和進入之間沒有阻礙。 十圓通無礙：圓融通達而沒有阻礙。 說經眾第四：關於聽法的聽眾。 夫眾海繁廣，豈塵算能知：聽眾如大海般繁多廣闊，哪裡是可以用塵沙來計算的呢？ 今統略大綱亦現十位：現在總括其大綱，也呈現出十種位次。 一果德眾：證得果德的聽眾。 二常隨眾：常常跟隨佛陀的聽眾。 三嚴會眾：莊嚴法會的聽眾。 四供養眾：供養佛陀的聽眾。 五奇特眾：具有奇特功德的聽眾。 六影響：受到佛法影響的聽眾。 七表法眾：以自身行為來表法的聽眾。 八證法眾：證悟佛法的聽眾。 九所益眾：得到利益的聽眾。 十現法眾：當下聽法的聽眾。 說經儀第五：關於說法儀式。 夫以無限大悲周眾生界施化，萬品儀式難量：以無限的慈悲周遍眾生界而施行教化，各種各樣的儀式難以衡量。 今就通別各開十例：現在就普遍和特別兩種情況，各自列出十種例子。 通而論之：普遍來說。 或以音聲，或現妙色，或以奇香，或以上味，或以妙觸，或以法境，或內六根，或四威儀，或弟子人物，或一切所作，皆堪攝物：或者用聲音，或者顯現美妙的色彩，或者散發奇異的香氣，或者呈現上等的美味，或者帶來微妙的觸感，或者展現佛法的境界，或者運用內在的六根，或者通過四種威儀（行住坐臥），或者藉助弟子和人物，或者通過一切所作所為，都可以用來攝受眾生。 次別現言聲亦有十例：其次，特別就言語聲音，也有十種例子。 一如來語業圓音自說：如來以圓滿的聲音親自說法。 二如來毛孔出聲說法：如來從毛孔發出聲音說法。 三如來光明舒音演法：如來從光明中發出聲音演說佛法。 四令菩薩口業說法：讓菩薩用口業說法。 五令菩薩毛孔出聲說法：讓菩薩從毛孔發出聲音說法。 六令菩薩光明亦出聲說法：讓菩薩從光明中也發出聲音說法。 七令剎海出聲說法：讓剎土世界發出聲音說法。 八令一切眾生說法：讓一切眾生說法。 九以三世音聲說法：用過去、現在、未來三世的聲音說法。 十以一切法皆出聲說法：用一切法都發出聲音的方式說法。 示經教第六：關於經教的指示。 圓教微言必窮法界既盡，如來無盡辯力各遍虛空：圓滿教法的精妙言辭必然窮盡法界，如來無盡的辯才之力各自遍佈虛空。 毛端剎海復各盡窮未來際：在每一個毛端和剎土世界中，又各自窮盡未來際。 頓說常說時處無邊：頓悟之說、常說之法，時間和處所都沒有邊際。 若斯之教豈可限其部秩：像這樣的教法，怎麼可以限制它的部類和秩序呢？ 今：
【English Translation】 English version Seven Days: Refers to a period of seven days. Three Pervasions of the Three Times: Refers to the Dharma pervading the past, present, and future. Four Sangrahas (Catuv-saṃgrahavastu) for Assimilation: Refers to using the four methods of giving (dāna), kind speech (priyavacana), beneficial action (arthakṛtya), and cooperation (samānārthatā) to assimilate beings of the same kind. Five Collections of Different Kalpas: Refers to using five methods (possibly referring to the five skandhas, etc.) to collect different periods of kalpas (aeons). Six Recollections Collecting Kalpas: Refers to using the six recollections (念, smṛti) of Buddha, Dharma, Sangha, precepts, giving, and devas to collect kalpas. Seven Repeated Collections: Refers to repeatedly collecting using seven methods. Eight Different Realms and Times: Refers to different realms and times. Nine Mutual Interpenetrations: Refers to different things interpenetrating each other. Ten Root Collections of Branches: Refers to the root collecting the branches (etc.). The Third [Section on] the Buddha Who Speaks the Sutra: About the Buddha who speaks the Dharma. Question: If the Buddha who speaks this sutra, the Vairocana (盧舍那, the Reward Body Buddha) body, already exists in the endless times and places as mentioned before, is this Buddha one Buddha or many Buddhas? (etc.). Now, to Manifest This Meaning, Briefly Discern Ten Layers: Now, in order to clarify this principle, briefly analyze ten layers of meaning. 1. Unobstructedness of Universal Function: The function is universal and unobstructed. 2. Unobstructedness of Universal Appearance: The auspicious marks are pervasive and unobstructed. 3. Unobstructedness of Stillness and Function: There is no obstruction between stillness and function. 4. Unobstructedness of Reliance and Arising: There is no obstruction between what is relied upon and what arises. 5. Unobstructedness of Truth and Response: There is no obstruction between the true body and the response body. 6. Unobstructedness of Division and Perfection: There is no obstruction between division and perfection. 7. Unobstructedness of Cause and Effect: There is no obstruction between cause and effect. 8. Unobstructedness of Dependent and Proper: There is no obstruction between the dependent environment and the proper reward. 9. Unobstructedness of Submergence and Entry: There is no obstruction between submergence and entry. 10. Unobstructedness of Perfect Interpenetration: Perfect and thorough interpenetration without obstruction. The Fourth [Section on] the Assembly Listening to the Sutra: About the audience listening to the Dharma. The Sea of Assemblies is Vast and Extensive; How Can Dust Calculate It?: The audience is as vast and extensive as the sea; how can it be calculated with dust? Now, Summarizing the Outline, Also Present Ten Positions: Now, summarizing its outline, it also presents ten positions. 1. Assembly of Fruitful Virtue: The audience who have attained the virtue of the fruit. 2. Assembly of Constant Followers: The audience who constantly follow the Buddha. 3. Assembly of Adorned Gathering: The audience who adorn the Dharma assembly. 4. Assembly of Offerings: The audience who make offerings to the Buddha. 5. Assembly of Extraordinary Qualities: The audience with extraordinary merits. 6. Influence: The audience influenced by the Dharma. 7. Assembly Representing the Dharma: The audience who represent the Dharma through their actions. 8. Assembly Verifying the Dharma: The audience who have verified the Dharma. 9. Assembly of Those Benefited: The audience who have received benefits. 10. Assembly of Those Present: The audience who are present listening to the Dharma. The Fifth [Section on] the Ceremony of Speaking the Sutra: About the ceremony of speaking the Dharma. With Limitless Great Compassion, Universally Transforming Beings in All Realms, the Myriad Ceremonies Are Difficult to Measure: With limitless compassion, universally transforming beings in all realms, the various ceremonies are difficult to measure. Now, Regarding the General and Specific, Each Opens Ten Examples: Now, regarding the general and specific situations, each lists ten examples. Generally Speaking: Either with Sound, or Manifesting Wonderful Colors, or with Strange Fragrances, or with Supreme Flavors, or with Wonderful Touch, or with Dharma Realms, or with the Inner Six Roots, or with the Four Dignified Manners, or with Disciples and Figures, or with All Actions, All Can Assimilate Beings: Either with sound, or manifesting beautiful colors, or emitting strange fragrances, or presenting supreme flavors, or bringing subtle touch, or displaying the realm of the Dharma, or using the inner six roots, or through the four dignified manners (walking, standing, sitting, lying down), or through disciples and figures, or through all actions, all can be used to assimilate beings. Next, Specifically Presenting Speech and Sound, There Are Also Ten Examples: 1. The Tathagata's (如來) Perfect Speech Karma (語業) Speaking by Himself: The Tathagata personally speaks the Dharma with perfect sound. 2. The Tathagata's Pores Emitting Sound to Speak the Dharma: The Tathagata emits sound from his pores to speak the Dharma. 3. The Tathagata's Light Radiating Sound to Expound the Dharma: The Tathagata emits sound from his light to expound the Dharma. 4. Causing Bodhisattvas' Speech Karma to Speak the Dharma: Causing Bodhisattvas to speak the Dharma with their speech karma. 5. Causing Bodhisattvas' Pores to Emit Sound to Speak the Dharma: Causing Bodhisattvas to emit sound from their pores to speak the Dharma. 6. Causing Bodhisattvas' Light Also to Emit Sound to Speak the Dharma: Causing Bodhisattvas to also emit sound from their light to speak the Dharma. 7. Causing Buddha-fields (剎海) to Emit Sound to Speak the Dharma: Causing Buddha-fields to emit sound to speak the Dharma. 8. Causing All Beings to Speak the Dharma: Causing all beings to speak the Dharma. 9. Speaking the Dharma with the Sounds of the Three Times: Speaking the Dharma with the sounds of the past, present, and future. 10. Speaking the Dharma with All Dharmas Emitting Sound: Speaking the Dharma in a way that all dharmas emit sound. The Sixth [Section on] Showing the Sutra Teaching: About the instructions of the sutra teaching. The Subtle Words of the Perfect Teaching Must Exhaust the Dharma Realm, and the Tathagata's Endless Eloquence Universally Pervades the Void: The subtle words of the perfect teaching must exhaust the Dharma realm, and the Tathagata's endless eloquence universally pervades the void. The Seas of Lands in the Tip of a Hair Each Exhaust the Limit of the Future: In each tip of a hair and each Buddha-field, they each exhaust the limit of the future. Sudden Teaching, Constant Teaching, Time and Place Are Boundless: Sudden enlightenment teaching, constant teaching, time and place are boundless. How Can Such Teachings Be Limited in Their Categories and Order?: How can such teachings be limited in their categories and order? Now:
約準經文析為十類。一異說經。二同說經。三普眼經。四上本經。五中本經。六下本經。七略本經。八主伴經。九眷屬經。十圓滿經。現經義第七。夫以義海宏深真源眇漫。略開二類各辨十門。先明所摽之法浩汗無涯。撮為十對用以統收。一教義一對。二理事一對。三境智一對。四行位一對。五因果一對。六依正一對。七體用一對。八人法一對。九逆順一對。十應感一對。次明所現理趣者。巧辯自在勢變。多端。亦舉十例以現無礙。一性相無礙。二廣狹無礙。三一多無礙。四相入無礙。五相是無礙。六隱現無礙。七微細無礙。八帝網無礙。九十世無礙。十主伴無礙。釋經意第八。夫以法相圓融寔有所因。因緣無量略辨十種。一為明諸法無定相故。二唯心現故。三如幻事故。四如夢現故。五勝通力故。六深定用故。七解脫力故。八因無限故。九緣起相田故。十法性融通故。明經益第九。夫以信向趣入此普賢法圓通頓益廣大無邊。略攝經文現其十種。見聞益。二發心益。三起行益。四攝位益。五速證益。六滅障益。七輕利益。八造修益。九頓得益。十稱性益。現經圓第十。夫以法界圓通緣無不契。謂上九門所現之法總合為一大緣起法。隨有一處即有一切無礙圓融無盡自在。若隨義分開亦有十門。一處圓。二時圓。三佛圓。
【現代漢語翻譯】 現代漢語譯本： 將《約準經》的經文分析為十類：一、異說經（內容有差異的經典）。二、同說經（內容相同的經典）。三、普眼經（具有普遍視角的經典）。四、上本經（內容詳盡的版本）。五、中本經（內容中等的版本）。六、下本經（內容簡略的版本）。七、略本經（非常簡略的版本）。八、主伴經（以主要和輔助角色呈現的經典）。九、眷屬經（圍繞主題展開的經典）。十、圓滿經（內容完整的經典）。 現在解釋經文的意義（第七部分）。佛法的意義如大海般深廣，真理的源頭幽深而難以捉摸。大致分為兩類，每類辨析十個方面。首先闡明所標示的佛法浩瀚無涯，概括為十對概念來統攝：一、教義一對（教理與義理）。二、理事一對（現象與本質）。三、境智一對（境界與智慧）。四、行位一對（修行與果位）。五、因果一對（原因與結果）。六、依正一對（所依環境與能依主體）。七、體用一對（本體與作用）。八、人法一對（人和法）。九、逆順一對（順境與逆境）。十、應感一對（感應與迴應）。 其次闡明所呈現的理趣，巧妙的辯才自在無礙，變化多端。也列舉十個例子來展現無礙的境界：一、性相無礙（自性與現象之間沒有障礙）。二、廣狹無礙（廣大與狹小之間沒有障礙）。三、一多無礙（單一與眾多之間沒有障礙）。四、相入無礙（相互進入沒有障礙）。五、相是無礙（相互即是，沒有障礙）。六、隱現無礙（隱藏與顯現之間沒有障礙）。七、微細無礙（微小與粗大之間沒有障礙）。八、帝網無礙（如同帝釋天的寶珠之網，相互輝映，沒有障礙）。九、十世無礙（過去、現在、未來十個時段之間沒有障礙）。十、主伴無礙（主要和輔助之間沒有障礙）。 解釋經文的意旨（第八部分）。佛法的法相圓融，確實有其原因。原因和條件無量無邊，大致辨析十種：一、爲了闡明諸法沒有固定不變的相狀。二、一切唯心所現。三、諸法如幻象一般。四、諸法如夢境一般顯現。五、憑藉殊勝的神通力。六、憑藉甚深的禪定作用。七、憑藉解脫的力量。八、因為原因無限。九、因為緣起如田地般相互滋養。十、因為法性融通無礙。 闡明經文的利益（第九部分）。如果能夠信奉並趣入這普賢法門的圓通法義，就能獲得頓悟的利益，廣大無邊。大致概括經文，展現其中的十種利益：一、見聞的利益。二、發菩提心的利益。三、發起修行的利益。四、攝受果位的利益。五、迅速證悟的利益。六、滅除業障的利益。七、獲得輕安的利益。八、造作和修行的利益。九、頓悟的利益。十、與自性相符的利益。 展現經文的圓滿（第十部分）。佛法的法界圓通，與一切因緣無不契合。將以上九個方面所展現的佛法總合為一個大的緣起法。無論在哪一個方面，都包含著一切，無礙圓融，無有窮盡，自在無礙。如果按照意義分開，也有十個方面：一、處所圓滿。二、時間圓滿。三、佛陀圓滿。
【English Translation】 English version: The text of the 'Yuezun Sutra' is analyzed into ten categories: 1. Different-Speaking Sutra (Jing, 經) (sutras with differing content). 2. Same-Speaking Sutra (sutras with the same content). 3. Universal-Eye Sutra (sutras with a universal perspective). 4. Upper-Version Sutra (detailed version). 5. Middle-Version Sutra (medium-length version). 6. Lower-Version Sutra (abbreviated version). 7. Brief-Version Sutra (very brief version). 8. Principal-Companion Sutra (sutras presented with main and supporting roles). 9. Retinue Sutra (sutras that expand around a theme). 10. Perfect Sutra (complete sutras). Now explaining the meaning of the sutra (seventh part). The meaning of the Dharma is as vast and deep as the ocean, and the source of truth is profound and elusive. It is roughly divided into two categories, each analyzing ten aspects. First, clarify that the Dharma indicated is vast and boundless, summarized into ten pairs of concepts to encompass: 1. Doctrine-Meaning Pair. 2. Phenomenon-Essence Pair. 3. Realm-Wisdom Pair. 4. Practice-Position Pair. 5. Cause-Effect Pair. 6. Reliance-Subject Pair. 7. Substance-Function Pair. 8. Person-Dharma Pair. 9. Adverse-Favorable Pair. 10. Response-Stimulus Pair. Secondly, clarify the rational interest presented, with skillful eloquence, unhindered, and varied. Also, list ten examples to demonstrate the state of unobstructedness: 1. Unobstructedness of Nature and Appearance. 2. Unobstructedness of Broad and Narrow. 3. Unobstructedness of One and Many. 4. Unobstructedness of Mutual Entry. 5. Unobstructedness of Mutual Identity. 6. Unobstructedness of Hidden and Manifest. 7. Unobstructedness of Subtle and Gross. 8. Unobstructedness of Indra's Net (Diwang, 帝網). 9. Unobstructedness of the Ten Times (Shi Shi, 十世). 10. Unobstructedness of Principal and Companion. Explaining the intent of the sutra (eighth part). The Dharma characteristics of the Buddha Dharma are perfectly integrated, and there is indeed a reason for this. The causes and conditions are immeasurable, and roughly analyze ten types: 1. To clarify that all dharmas have no fixed characteristics. 2. Everything is manifested by the mind alone. 3. All dharmas are like illusions. 4. All dharmas appear like dreams. 5. Relying on the power of extraordinary spiritual abilities. 6. Relying on the function of profound samadhi. 7. Relying on the power of liberation. 8. Because the causes are infinite. 9. Because the arising of conditions nourishes each other like fields. 10. Because the Dharma nature is integrated and unobstructed. Clarifying the benefits of the sutra (ninth part). If one can believe in and enter the perfect and comprehensive meaning of this Samantabhadra (Puxian, 普賢) Dharma, one can obtain the benefit of sudden enlightenment, which is vast and boundless. Roughly summarize the sutra and show the ten benefits: 1. Benefit of Seeing and Hearing. 2. Benefit of Generating Bodhicitta (Pu Ti Xin, 菩提心). 3. Benefit of Initiating Practice. 4. Benefit of Receiving the Fruit Position. 5. Benefit of Rapid Enlightenment. 6. Benefit of Eliminating Karmic Obstacles. 7. Benefit of Obtaining Ease. 8. Benefit of Creating and Practicing. 9. Benefit of Sudden Enlightenment. 10. Benefit of Conforming to One's Own Nature. Demonstrating the perfection of the sutra (tenth part). The Dharma realm of the Buddha Dharma is perfectly comprehensive and in harmony with all conditions. Combining the Dharma demonstrated in the above nine aspects into one large Dharma of Dependent Origination. No matter which aspect it is, it contains everything, unobstructed and perfectly integrated, inexhaustible, and freely unhindered. If separated according to meaning, there are also ten aspects: 1. Perfection of Place. 2. Perfection of Time. 3. Perfection of Buddha.
四眾圓。五儀圓。六教圓。七義圓。八意圓。九益圓。十普圓。以同一無礙大緣起故。自在難量不思議故。是謂花嚴無盡法海窮盡法界越虛空界。唯普賢智方窮其底。
迷之者(至)歸宗未日。法記云。迷之者者。下四教人也。以不知一乘無住本法故也。守跡不知失體者。比如獵人空守兔跡。不知兔身之遠也。如是三乘之人三無數劫如說修行所得之果只是跡耳。守為究竟。不知失其一乘實體故也。勤而歸宗未日者。無量億那由他劫行六波羅密。修習種種菩提分法故云勤也。然而還於一乘之家無日故云歸宗未日也。
依理據教(至)無名真源。法記云。依理據教者。理則忘像海印。謂佛心中證三世間。而佛證心一無分別也。教則現像海印。謂佛所證三世間法不動。各位性在中道了了現現也。是故依忘像理道二朱畫。據現像教列多黑字。作圓印也。略制盤詩者。黑字盤于朱畫。朱畫盤于黑字故云盤也。黑盤于朱則事遍於理。朱盤于黑則理遍於事也。大記云。冀以執名之徒還歸無名真源者。有以外化有名相際併爲執名。直約內證為無名真源。然執名之徒但下四教無名真源者。若約實則內證外化一無分別之處。故下文云。若約理云。證教兩法舊來中道一無分別也。且約所證。佛證則名為證分。菩薩證則名為教分耳
。問守跡之人歸真源時。舍前所守教跡而後歸耶。所守之跡即所歸之源耶。答如后問。若爾解緣起實體一乘之人亦解四諦緣生等耶。答見其不動諦緣之名即是無盡圓通之法也。問若爾守跡之人亦解無盡圓通之法耶。答約我則非他約其則不開也。
中法為始(至)隨印道讀。法記云。中法為始盤迴屈曲乃至佛為終者。盤迴則直見印圓。屈曲則約諸角曲也。問若約印道即離始終。何故約字法始佛終耶。答若直約理則雖無始終。如其不示始終則不得入法方便故也。隨印道者。若唯約字則三乘別教。若唯約印則一乘別教。以印隨字以字隨印則一乘同教。若具此三則一乘圓教也。以印隨字者。一乘垂於三乘。以字隨印者。三乘參於一乘。上參下垂並同教。
教分記云。同教者(云云)。初約法相交參以明一乘。謂如三乘中。亦有說因陀羅微細等而主伴不具。或亦說花藏世界而不說十等。或一乘中亦有三乘法相等。謂如十眼中亦具五眼。十通中亦有六通。而義理全別。此即一乘垂於三乘。三乘參於一乘。是即兩宗交接連綴引攝成根欲性令入別教一乘故也。
大記云。就圖印文有多義釋。有云。以儼師五重海印配釋者。初四重則不分文句故皆通配也。約第五重亦具五重。以此第五重所具五重分配諸句。則初證分四
【現代漢語翻譯】 現代漢語譯本：問：當修習教跡之人迴歸真源時，是捨棄之前所修習的教跡之後才回歸呢？還是所修習的教跡本身就是所要回歸的真源呢？答：如同你所問的。如果這樣，那麼理解緣起性空、實體不二的一乘佛法的人，是否也理解四諦、緣生等教義呢？答：見到其不動真諦、緣起性空之名，即是無盡圓融通達之法。問：如果這樣，那麼修習教跡之人也理解無盡圓融通達之法嗎？答：從我的角度來說，不是；從他的角度來說，則不排除這種可能性。
中法為始（至）隨印道讀。《法記》說：『中法為始，盤旋屈曲，乃至佛為終』。盤旋，就是直接見到印的圓滿。屈曲，就是指各個角度的曲折。問：如果按照印道來說，就沒有始終。為什麼按照文字來說，是『法始佛終』呢？答：如果直接按照理來說，雖然沒有始終。如果不是這樣顯示始終，就不能進入佛法的方便之門。隨印道，如果只按照文字來說，就是三乘別教。如果只按照印來說，就是一乘別教。以印隨著文字，以文字隨著印，就是一乘同教。如果具備這三者，就是一乘圓教。以印隨著文字，就是一乘佛法垂示於三乘。以文字隨著印，就是三乘佛法參入於一乘。上參下垂，都是同教。
《教分記》說：『同教，（云云）』。首先從法相交錯參雜來闡明一乘佛法。比如三乘佛法中，也有說因陀羅網（Indra's net，比喻相互聯繫、重重無盡的世界）的微細等，但主伴不完備。或者也說華藏世界（Lotus Treasury World，諸佛所居的清凈世界），但不說十玄門（ten profound gates，華嚴宗解釋宇宙萬法關係的十種方式）等。或者一乘佛法中也有三乘佛法的法相，比如十眼中也具備五眼（five eyes，肉眼、天眼、慧眼、法眼、佛眼），十通中也有六通（six superknowledges，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），但義理完全不同。這就是一乘佛法垂示於三乘，三乘佛法參入於一乘。這就是兩宗交接連綴，引導攝受眾生的根性慾望，令其進入別教一乘的緣故。
《大記》說：『就圖印文有很多意義的解釋。』有人說：『用儼師（賢首法藏，賢首宗創始人）的五重海印（fivefold ocean seal，華嚴宗用以表示法界緣起關係的五種方式）來配釋。』前四重不分文句，所以都可以通用。按照第五重也具備五重。用這第五重所具備的五重來分配各個句子，那麼最初的證分四…
【English Translation】 English version: Question: When a person who adheres to the traces returns to the true source, does he abandon the traces he previously adhered to before returning? Or are the traces he adheres to the very source he is returning to? Answer: As you have asked. If so, does a person who understands the emptiness of dependent origination and the non-duality of entities in the One Vehicle (Ekayana) also understand the Four Noble Truths (Cattāri Ariya Saccāni) and dependent arising (Pratītyasamutpāda)? Answer: Seeing the name of the immovable truth and the emptiness of dependent origination is the endless, complete, and unobstructed Dharma. Question: If so, does a person who adheres to the traces also understand the endless, complete, and unobstructed Dharma? Answer: From my perspective, no; from his perspective, it is not excluded.
『Beginning with the Middle Dharma』 (to) 『Read following the Seal Path』. The Dharma Record says: 『Beginning with the Middle Dharma, circling and winding, and ending with the Buddha.』 Circling means directly seeing the completeness of the seal. Winding means referring to the twists and turns of various angles. Question: If according to the Seal Path, there is no beginning or end. Why, according to the words, is it 『beginning with the Dharma and ending with the Buddha』? Answer: If directly according to the principle, although there is no beginning or end, if the beginning and end are not shown in this way, one cannot enter the expedient means of the Dharma. Following the Seal Path, if only according to the words, it is the Separate Teaching of the Three Vehicles (Triyāna). If only according to the seal, it is the Separate Teaching of the One Vehicle. With the seal following the words and the words following the seal, it is the Common Teaching of the One Vehicle. If all three are present, it is the Perfect Teaching of the One Vehicle. With the seal following the words, the One Vehicle is shown to the Three Vehicles. With the words following the seal, the Three Vehicles participate in the One Vehicle. Ascending participation and descending showing are both the Common Teaching.
The Teaching Division Record says: 『The Common Teaching, (etc.)』. First, the One Vehicle Dharma is explained by interweaving and mixing the Dharma characteristics. For example, in the Three Vehicles, there are also descriptions of the subtleties of Indra's net (Indra's net, a metaphor for a world of interconnectedness and endlessness), but the main and subordinate are incomplete. Or there is also the description of the Lotus Treasury World (Lotus Treasury World, the pure world where the Buddhas reside), but the ten profound gates (ten profound gates, ten ways in which the Huayan school explains the relationship between all phenomena in the universe) are not mentioned. Or in the One Vehicle Dharma, there are also the Dharma characteristics of the Three Vehicles, such as the ten eyes also possessing the five eyes (five eyes, the physical eye, the heavenly eye, the eye of wisdom, the Dharma eye, and the Buddha eye), and the ten superknowledges also possessing the six superknowledges (six superknowledges, the divine eye, the divine ear, knowing the minds of others, knowing past lives, divine feet, and the extinction of outflows), but the meanings are completely different. This is the One Vehicle Dharma showing to the Three Vehicles, and the Three Vehicles participating in the One Vehicle. This is why the two schools connect and link together, guiding and receiving the roots and desires of sentient beings, causing them to enter the Separate Teaching of the One Vehicle.
The Great Record says: 『There are many interpretations of the diagram seal text.』 Some say: 『Use the fivefold ocean seal (fivefold ocean seal, five ways in which the Huayan school uses to express the relationship of dependent origination in the Dharma realm) of Master Yan (Xianshou Fazang, the founder of the Huayan school) to explain it.』 The first four layers do not distinguish sentences, so they can all be used in common. According to the fifth layer, it also possesses five layers. Use the five layers possessed by this fifth layer to allocate the various sentences, then the initial proof division four…
句初二重海印也。次真性下緣起分十四句則第三重海印也。次能人下利他行四句則第四重海印也。次是故行者下修行方便四句則第五重海印也。后四句是修行所得之益也。初四句中初一句影不現海印。次一句影現海印。次一句釋前法性無二相也。后一句釋前諸法本來寂也。問題中約法則法界圖。約喻則海印圖。與此中法性何別耶。答緣起分中分界種海各別配者。以隨行者之心故爾。若證分則本不分示界種海故。但是一味法界之處。是故法界海印法性同一量也。是故初會中分界種海。第二會中不言三別。而但總云佛剎不可思議也。依於此印。若是上根直入證分。若是中根真性下教分之中而能得入。若是下根於後行者下修行方便之中方始得入也。表訓真定等十餘德從和尚所學此印時。問云。不動吾身即是法身自體之義云何得見。於是和尚即以四句偈子而答之云。諸緣根本我。一切法源心。語言大要宗。真實善知識。仍云。汝等當善用心耳。表訓德作五觀釋。一實相觀。二無住觀。三性起觀。四緣起觀。五因緣觀也。初觀者法源心與大要宗也。后四觀者根本我也。因說頌曰。我是諸緣所成法諸緣以我得成緣。是因緣觀。以緣成我我無體。以我成緣緣無性。是緣起觀諸法有無元來一。有無諸法本無二。是性起觀。有時非有還同
無。無時非無還同有。是無住觀。諸法本來不移動。能觀之心亦不起。是實相觀作此五觀以呈和尚。和尚曰。是也。以此五觀準三十句。則證分四句實相觀。次十四句無住觀。次四句性起觀緣起觀。后諸句緣起觀因緣觀也。真定德作三門釋。一理事具德門。二事融現理門。三修行增長門。於此三門表訓德。加不動建立門為四門也。以此準三十句者。證分四句不動建立門。次十四句理事具德及事融現理門。后諸句修行增長門也。謂十四句中初四句理事具德門。此中初一句無住體故理。次一句無住相故事。后二句無住用也。具德者。真性理中具六道因果小乘因果乃至圓教因果等普賢二十二位。二十二位中具真性體故也。后十句則事融現理門也。謂一塵镕融含十方之道理現前故也。修行增長門者。若分配諸句。雖屬利他四句。然此中意始從證分或徴或釋。令知自身即是法性耳。又以四滿義科。則證分四句行實滿義。真性甚深下證滿義。初發心時下法滿義。是故行者下人滿義此辭。亦是訓德之義。上元元年在皇福寺說也。行滿者。但行滿則是證分故。證滿者。為是證分滿足之法方得一中一切一即一切等無礙自在故。法滿者。初發心時便成正覺者以法滿足方得成故。人滿者。不動凡身即滿足佛故。如此印中以此四義科。文亦於一
【現代漢語翻譯】 現代漢語譯本 『無。無時非無還同有。』這是無住觀（不住于任何地方的觀法）。諸法（一切事物）本來就不移動，能觀之心也不生起，這是實相觀（觀察事物真實面目的觀法）。我用這五種觀法來請教和尚。 和尚說：『是這樣的。』用這五種觀法來衡量這三十句，那麼證分（證悟的部分）是四句實相觀，其次十四句是無住觀，其次四句是性起觀（從自性生起的觀法）和緣起觀（事物由因緣和合而生的觀法），後面的句子是緣起觀和因緣觀（由因和緣產生的觀法）。 真定德（人名）作了三門解釋：一、理事具德門（理和事都具備功德的門）；二、事融現理門（事相融合顯現真理的門）；三、修行增長門（通過修行增長功德的門）。在這三門的基礎上，爲了表明訓德（訓示功德），加上不動建立門（不動的建立功德的門），成為四門。 用這來衡量三十句，那麼證分四句是不動建立門，其次十四句是理事具德及事融現理門，後面的句子是修行增長門。所謂十四句中，最初四句是理事具德門，其中第一句是無住的本體，所以是理；第二句是無住的相，所以是事；後面兩句是無住的用。具德是指真性理中具備六道因果、小乘因果乃至圓教因果等普賢（菩薩名）二十二位，二十二位中具備真性本體。 後面的十句則是事融現理門，說的是一塵（極小的東西）融合包含十方（各個方向）的道理顯現於眼前。修行增長門，如果分配到各個句子，雖然屬於利他（利益他人）的四句，但其中的意思是開始從證悟的部分或者提問或者解釋，讓人知道自身就是法性（佛法的本性）。 又用四滿義（四種圓滿的意義）來劃分，那麼證分四句是行實滿義（行為真實圓滿的意義），『真性甚深』以下是證滿義（證悟圓滿的意義），『初發心時』以下是法滿義（佛法圓滿的意義），『是故行者』以下是人滿義（修行者圓滿的意義）。這些話也是訓示功德的意義。上元元年在皇福寺說的。行滿是指只要修行圓滿就是證悟的部分，證滿是指因為是證悟圓滿的法才能得到一中一切、一即一切等無礙自在，法滿是指初發心時便成正覺，因為佛法滿足才能成就，人滿是指不動凡身就滿足佛的境界。如此印證，用這四種意義來劃分，文義也是一致的。
【English Translation】 English version 'No. No time is not no, yet it is the same as having.' This is the No-Abiding Contemplation (a way of contemplation that does not abide anywhere). All dharmas (all things) originally do not move, and the mind that contemplates also does not arise. This is the Contemplation of True Reality (a way of contemplating the true nature of things). I present these five contemplations to the Venerable. The Venerable said, 'It is so.' Using these five contemplations to measure these thirty sentences, then the Proof Section (the part of enlightenment) is four sentences of the Contemplation of True Reality, the next fourteen sentences are the No-Abiding Contemplation, the next four sentences are the Contemplation of Nature-Arising (a way of contemplation arising from one's own nature) and the Contemplation of Dependent Origination (a way of contemplation that things arise from the combination of causes and conditions), and the following sentences are the Contemplation of Dependent Origination and the Contemplation of Cause and Condition (a way of contemplation arising from cause and condition). Zhen Dingde (a person's name) made three explanations: 1. The Gate of Virtue Complete in Principle and Phenomena; 2. The Gate of Phenomena Merging and Manifesting Principle; 3. The Gate of Cultivation and Growth. Based on these three gates, in order to express the Instruction of Virtue, the Gate of Immovable Establishment is added, making it four gates. Using this to measure the thirty sentences, then the four sentences of the Proof Section are the Gate of Immovable Establishment, the next fourteen sentences are the Gate of Virtue Complete in Principle and Phenomena and the Gate of Phenomena Merging and Manifesting Principle, and the following sentences are the Gate of Cultivation and Growth. The so-called fourteen sentences, the first four sentences are the Gate of Virtue Complete in Principle and Phenomena, in which the first sentence is the substance of no-abiding, so it is principle; the second sentence is the appearance of no-abiding, so it is phenomena; the last two sentences are the function of no-abiding. Virtue Complete refers to the true nature principle containing the Six Realms of cause and effect, the cause and effect of the Small Vehicle, and even the twenty-two positions of Samantabhadra (a Bodhisattva's name) in the Perfect Teaching, and the twenty-two positions contain the true nature substance. The following ten sentences are the Gate of Phenomena Merging and Manifesting Principle, which says that a single dust (an extremely small thing) merges and contains the principles of the ten directions (all directions) appearing before one's eyes. The Gate of Cultivation and Growth, if allocated to each sentence, although belonging to the four sentences of benefiting others, the meaning in it starts from the part of enlightenment or questioning or explaining, so that people know that oneself is the Dharma-nature (the nature of the Buddha's teachings). Also, using the meaning of the Four Perfections to divide, then the four sentences of the Proof Section are the meaning of the Perfection of True Practice, 'True nature is profound' and below is the meaning of the Perfection of Enlightenment, 'When first aspiring to enlightenment' and below is the meaning of the Perfection of Dharma, 'Therefore, practitioners' and below is the meaning of the Perfection of People. These words are also the meaning of instructing virtue. Spoken in the first year of Shangyuan at Huangfu Temple. The Perfection of Practice means that as long as the practice is complete, it is the part of enlightenment, the Perfection of Enlightenment means that because it is the Dharma of complete enlightenment, one can obtain unobstructed freedom such as one in all, one is all, etc., the Perfection of Dharma means that one becomes enlightened when first aspiring to enlightenment, because the Dharma is complete to achieve it, the Perfection of People means that the immovable ordinary body fulfills the state of Buddha. Thus, confirming, using these four meanings to divide, the meaning of the text is also consistent.
部大經之中以此四義科也。謂行滿者一部始終只是十佛內證也。證滿者一部始終一多大小無障礙義也。法滿者一部始終唯初發心即滿足法成正覺義也。人滿者一部始終即此凡身是自體佛義也。印則分配諸句。經則亦通配始終自在科也。
十句章云。十隔越科文成義自在者。欲成初會義。若余諸會處法文句等在於此初自在能成。如初會義余亦爾。準之。其相云何。若問初會名何耶。答是忉利天會。若問說何法。答是十住法如是言說不違能成義。何以故。初會論時為諸會本故。能攝諸會。如初會余會亦爾。隨約是本能攝前後也。
法性圓融(至)非余境。法記云。何者是法。借因分詮。若強指者。汝身心是。何是性。即圓融是也。云何圓融。無二相故。一故無二。二而無二耶。非是一故無二。即其二相直云無二何是諸法。法性是也。何故不動圓融故。何故本來寂。無二相故。本來寂處可得名耶。不可名目。以無名故。何故無名。以無相故。何故無相。絕一切故。若爾此中修證亦絕耶。絕也。實無修證耶。實無也然而聖亦修證。要須修證。如何修證。若可誨者是教分故。唯大文夫善用心處非余境也。此證分中一切諸法具耶闕耶。具也。若爾亦具遍計非法耶。何得具耶。爾則闕耶。何得闕耶。謂無有一物非普法故
【現代漢語翻譯】 現代漢語譯本：在這部大經中，用這四種意義來劃分科判：所謂『行滿』，是指整部經始終都在闡述十佛的內證境界；所謂『證滿』，是指整部經始終都在闡述一多、大小沒有障礙的意義；所謂『法滿』，是指整部經始終都在闡述唯有最初發心就能滿足成佛之法的意義；所謂『人滿』，是指整部經始終都在闡述這個凡夫之身就是自體佛的意義。『印』是指分配到各個句子，『經』是指也可以貫通分配到始終自在的科判中。
十句章中說：『十隔越科文成義自在』，是指爲了成就最初法會的意義，如果其他各個法會處的法、文句等，在這個最初的自在處都能成就，就像最初法會的意義一樣，其他的法會也是如此。可以這樣推論。它的相狀是怎樣的呢？如果問最初的法會叫什麼名字？回答是忉利天會（Trayastrimsa Assembly）。如果問說法的內容是什麼？回答是十住法（Ten Abodes）。像這樣言說不違背能成就的意義。為什麼呢？因為最初的法會是所有法會的根本，所以能夠攝持所有的法會，就像最初的法會一樣，其他的法會也是如此。隨著所依據的根本，能夠攝持前後。
『法性圓融（Dharmata-parinispanna）……非余境』。法記中說：什麼是法？借用因來分別詮釋。如果一定要指明，那麼你的身心就是。什麼是性？就是圓融。什麼是圓融？因為沒有二相的緣故。因為一是這樣所以沒有二。是因為二是這樣所以沒有二嗎？不是因為一是這樣所以沒有二，而是直接說二相就是沒有二。什麼是諸法？法性就是。為什麼不動？因為圓融的緣故。為什麼本來寂靜？因為沒有二相的緣故。本來寂靜之處可以命名嗎？不可以命名。因為沒有名字的緣故。為什麼沒有名字？因為沒有相的緣故。為什麼沒有相？因為斷絕一切的緣故。如果這樣，那麼這裡面的修行和證悟也斷絕了嗎？斷絕了。真的沒有修行和證悟嗎？真的沒有。然而聖人也修行和證悟，必須要修行和證悟。如何修行和證悟？如果可以教誨，這是教的分位。只有大丈夫善於用心的地方，不是其他的境界。這個證的分位中，一切諸法都具足嗎？還是缺少？都具足。如果這樣，也具足遍計所執的非法嗎？怎麼會具足呢？那麼是缺少嗎？怎麼會缺少呢？因為沒有一樣東西不是普遍的法。
【English Translation】 English version: In this great sutra, these four meanings are used to divide the sections and categories: 『Practice Fulfillment』 means that the entire sutra consistently elucidates the inner realization of the Ten Buddhas; 『Realization Fulfillment』 means that the entire sutra consistently elucidates the meaning of unimpededness between one and many, large and small; 『Dharma Fulfillment』 means that the entire sutra consistently elucidates the meaning that only the initial aspiration for enlightenment can fulfill the Dharma of attaining perfect enlightenment; 『Person Fulfillment』 means that the entire sutra consistently elucidates the meaning that this ordinary body is the self-nature Buddha. 『Seal』 refers to the allocation to each sentence, and 『Sutra』 refers to the fact that it can also be universally allocated to the categories of beginning to end and self-mastery.
The Ten-Sentence Chapter says: 『The Ten Separated Categories and Literary Compositions Achieve Meaning and Self-Mastery』 means that in order to achieve the meaning of the initial assembly, if the Dharma, words, and sentences, etc., of other assemblies can be achieved in this initial state of self-mastery, just like the meaning of the initial assembly, the other assemblies are also like this. It can be inferred in this way. What is its appearance like? If you ask what the name of the initial assembly is, the answer is the Trayastrimsa Assembly. If you ask what the content of the teaching is, the answer is the Ten Abodes. Such statements do not contradict the meaning of being able to achieve. Why? Because the initial assembly is the root of all assemblies, it can encompass all assemblies, just like the initial assembly, the other assemblies are also like this. Depending on the root, it can encompass the before and after.
『Dharmata-parinispanna…not other realms.』 The Dharma Record says: What is Dharma? Borrowing the cause to separately explain. If you must point it out, then your body and mind are. What is nature? It is parinispanna. What is parinispanna? Because there is no duality. Because it is one, therefore there is no two. Is it because it is two, therefore there is no two? It is not because it is one, therefore there is no two, but directly saying that the two aspects are without two. What are all Dharmas? It is Dharmata. Why is it unmoving? Because of parinispanna. Why is it originally quiescent? Because there is no duality. Can the originally quiescent place be named? It cannot be named. Because there is no name. Why is there no name? Because there is no form. Why is there no form? Because it cuts off everything. If so, is the practice and realization within this also cut off? It is cut off. Is there really no practice and realization? There really is not. However, sages also practice and realize, and it is necessary to practice and realize. How to practice and realize? If it can be taught, this is the division of teaching. Only the great man is good at using his mind, not other realms. In this division of realization, are all Dharmas complete? Or lacking? They are all complete. If so, does it also include the non-Dharma of parikalpita? How can it be complete? Then is it lacking? How can it be lacking? Because there is nothing that is not universal Dharma.
。何得具耶。不動遍計非法即滿足法。何得闕耶。故儼師云。一乘中何法缺。非法缺。何法不缺。非法不缺也。
真記云。法性者。微塵法性。須彌山法性。一尺法性。五尺法性。若約今日五尺法性論者。微塵法性須彌山法性等。不動自位稱成五尺。不增小位不減大位而能成也。圓融者。微塵法滿五尺。須彌山法契五尺故也。無二相者。微塵雖滿。須彌雖契。只唯五尺故也。諸法者。指前法也。不動者。指前性也。性者無住法性也。故此和尚云。約今日五尺身之不動為無住也。本來寂者。指前無二相也。只是五尺法性側無餘物故。云本來寂也。無名無相絕一切者。如上初初不見名相處也。證智所知非余境者。唯佛與佛乃可能知故也。
古記云。表訓德問相和尚言。云何無住。和尚曰。即我凡夫五尺身稱於三際而不動者是無住也。問若約三際分之則多種五尺耶。和尚云。以是緣之五尺故。須一即一須多即多也。問若稱三際而不動者即有住耶。和尚曰。若不見五尺住處。將來有住無住我當說也。又月瑜寺會神琳德云。昔相元師問真定師云。無住故無住耶。有住而無住耶。答二並不是。問若爾云何無住耶。答唯是令住故云無住耳。問無住令住耶。有住令住耶。答亦並不是已上。此則問雖堪問不堪答。答雖堪答不
【現代漢語翻譯】 現代漢語譯本： 如何才能完備呢？不動遍計非法即是滿足法。如何會有缺失呢？所以儼師說：『一乘之中什麼法缺失？非法缺失。什麼法不缺失？非法不缺失。』
真記說：『法性，是微塵的法性，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的法性，一尺的法性，五尺的法性。如果按照今天的五尺法性來說，微塵的法性、須彌山的法性等，不動搖各自的位置而成就五尺。不增加小位，不減少大位，而能夠成就。』圓融是指：微塵的法性充滿五尺，須彌山的法性契合五尺。無二相是指：微塵雖然充滿，須彌山雖然契合，卻只是五尺。諸法，指的是前面的法。不動，指的是前面的性。性，是無住的法性。』所以這位和尚說：『按照今天的五尺身的不動，就是無住。』本來寂，指的是前面的無二相。只是五尺法性的旁邊沒有其他東西，所以說本來寂。無名無相，斷絕一切，就像上面最初不見名相之處。證智所知，非其他境界，只有佛與佛才能知道。
古記說：表訓德問相和尚說：『什麼是無住？』和尚說：『就是我凡夫的五尺身，稱量於三際（過去、現在、未來）而不動，這就是無住。』問：『如果按照三際來劃分，就會有多種五尺嗎？』和尚說：『因為是緣起的五尺，所以需要一時就是一，需要多時就是多。』問：『如果稱量於三際而不動，那就是有住嗎？』和尚說：『如果不見五尺的住處，將來是有住還是無住，我再來說。』又，月瑜寺的會神琳德說：『過去相元師問真定師說：無住是因為無住呢？還是有住而無住呢？』回答說：『兩種都不是。』問：『如果這樣，什麼是無住呢？』回答說：『只是爲了令住，所以說無住。』問：『是無住令住呢？還是有住令住呢？』回答說：『兩種都不是。』以上。這些提問雖然可以提問，卻難以回答。回答雖然可以回答，卻不...
【English Translation】 English version: How can it be complete? The non-moving, universally calculated non-dharma is the fulfilling dharma. How can it be deficient? Therefore, Master Yan said, 'In the One Vehicle, what dharma is missing? Non-dharma is missing. What dharma is not missing? Non-dharma is not missing.'
Zhen Ji said, 'The nature of dharma is the dharma nature of a dust mote, the dharma nature of Mount Sumeru (the sacred mountain in Buddhist cosmology), the dharma nature of one foot, the dharma nature of five feet. If we discuss the five-foot dharma nature today, the dharma nature of a dust mote, the dharma nature of Mount Sumeru, etc., achieve five feet without moving their respective positions. They do not increase the small position, nor decrease the large position, yet they are able to achieve it.' 'Round and Harmonious' means that the dharma nature of a dust mote fills five feet, and the dharma nature of Mount Sumeru corresponds to five feet. 'No Two Aspects' means that although the dust mote fills and Mount Sumeru corresponds, there is only five feet. 'All Dharmas' refers to the preceding dharmas. 'Non-Moving' refers to the preceding nature. 'Nature' is the non-abiding dharma nature. Therefore, this monk said, 'The non-moving of the five-foot body today is non-abiding.' 'Originally Tranquil' refers to the preceding 'No Two Aspects.' It is simply that there is nothing else beside the five-foot dharma nature, so it is said to be 'Originally Tranquil.' 'No Name, No Form, Severing All' is like the place where names and forms are not seen at the very beginning. 'Known by the Wisdom of Realization, Not Other Realms' means that only Buddhas can know it.
The Ancient Record says: The monk Biao Xun De asked Monk Xiang, saying, 'What is non-abiding?' The monk said, 'It is my ordinary person's five-foot body, measuring the three times (past, present, and future) without moving, that is non-abiding.' He asked, 'If we divide according to the three times, will there be multiple five feet?' The monk said, 'Because it is the five feet of dependent origination, it needs to be one when it needs to be one, and many when it needs to be many.' He asked, 'If it measures the three times without moving, then is there abiding?' The monk said, 'If you do not see the abiding place of the five feet, I will speak of whether there is abiding or non-abiding in the future.' Also, Hui Shen Lin De of Yue Yu Temple said, 'In the past, Master Xiang Yuan asked Master Zhen Ding, saying, 'Is non-abiding because of non-abiding? Or is it abiding but non-abiding?' He answered, 'Neither of the two is correct.' He asked, 'If so, what is non-abiding?' He answered, 'It is only to cause abiding, so it is called non-abiding.' He asked, 'Is it non-abiding causing abiding? Or is it abiding causing abiding?' He answered, 'Neither of the two is correct.' The above. These questions, although can be asked, are difficult to answer. The answers, although can be answered, are not...
堪問處也。若假言者非如有為法剎那不住故云無住。非如無為法三際不住故云無住也。又林德說法之時。大云法師君白言。緣起分說法如是。證分說法雲何。林德默然有頃云。答之已了也。云法師君未會。林德云。君之起此問時。所坐之床及一切法界諸法同時發問者是耳。但君問而餘一切法不起問者非也。法師君白六。法界咽喉無盡舌端同時發問者緣起分之問乎。林德云。三世間法同時發問者證分之問。稱于默然不動者證分之說。三世間法各住自位本來不動者證分之聞也。
真性其深至隨緣成。法記云。上證分中指其身心直示法性由無名相機難得入故。以法性轉名真性令其習也。比如盲人慾學織錦。匠者教云。當集具來。而彼盲人執草繩來。如是證分絕一切故。唯證所知。然以八識妄心而欲證入故。於此人不能直指證分之處。乃下一步假作真性之名以示之也。甚深者。入真性之門。謂花藏世界之甚深與彌勒樓閣之甚深也。花藏世界甚深者。以一一塵中見法界故。是故約一微塵求其內外並不可得。彌勒樓閣甚深者。謂彌勒彈指開樓閣門。善財入已頓見三世自身及法與諸善友故也。極微妙者中道也。非謂離二邊故以為中道。即約諸邊雲中道也。不守自性等者。由自無性。以他為性。由他無性。以自為性。故云不守自
性隨緣成也。
真記云。問真性與上法性何別。答有云別也。謂法性則通真妄取圓融。又通情非情也。此則唯是真而又唯是有情門。以下釋真性段約眾生十二支故也。然而今約實云。真性即是法性也。所謂真性之體甚深微妙者。但以不存自性攬諸緣成故也。若約三乘論者。自性清凈心隨無明之風緣成差別萬法也。若自一乘義。則以緣前無法故。非先有真性而隨緣成。且吾今日或為水用或為石用。緣中法界諸法無遺頓起故也。如是法中而有水名水相。石名石相等。故不無名相。而此名相即無名相。是故且約眾生一無明支。歷十番觀。則不動無明名相即甚深法無所取捨。故云微妙。是故不動名相即成無側名相。若約普賢證。則不動無側名相即正離名絕相。若約十佛證。則初初不見名相等也。如無明支既爾。乃至老死支皆亦如是。是故經云。一切諸如來無有說佛法。隨其所應化而為演說法。無有說者證分說則教分。
道身章云。若定自古則緣起有性不得自在。所謂緣起者無性。無性者無住。無住者不偏於一。不偏於一者無所不當。問如是等理豈不自古。答三乘中先置一法此法隨緣。一乘不爾。緣即是法。緣外無隨緣之法。既云自古。即知是今緣起故爾。若定住古又定住今非緣起。故可云緣起法以無性為真性矣。
【現代漢語翻譯】 現代漢語譯本： 『性隨緣成也』。
真記中說：有人問，真性與上文所說的法性有什麼區別？回答說，有區別。法性是貫通真妄，圓融一切，並且貫通有情與非情之物。而真性僅僅指真，並且僅僅指有情眾生。以下解釋真性的一段，是根據眾生的十二因緣支來闡述的。然而，現在從實相的角度來說，真性就是法性。所謂真性的本體甚深微妙，是因為它不執著于自身的自性，而是順應各種因緣而成就的。如果從三乘的角度來說，自性清凈心隨著無明的風而因緣和合，成就了種種差別萬法。如果從一乘的義理來說，因為在因緣之前沒有固定的法，所以不是先有真性然後隨緣而成就。比如，我們今天或者作為水的作用，或者作為石頭的作用，在因緣之中，法界諸法沒有遺漏地頓然生起。在這樣的法中，有水的名稱和水的相狀，有石頭的名稱和石頭的相狀，所以不是沒有名稱和相狀，而這些名稱和相狀即是無名稱和無相狀。因此，暫且以眾生的一個無明支為例，經歷十番的觀照，那麼不動的無明名相就是甚深的法，沒有可以取捨的。所以說微妙。因此，不動的名相就成就了無側的名相。如果從普賢菩薩的證悟來說，那麼不動無側的名相就是真正地遠離名相，斷絕一切相狀。如果從十方諸佛的證悟來說，那麼最初就看不到任何名相等。像無明支這樣，乃至老死支也都是這樣。所以經中說，一切諸如來沒有說佛法，只是隨著所應化度的對象而為他們演說佛法。沒有說者是證悟的層面，說是教化的層面。
道身章中說：如果確定自古以來就存在，那麼緣起之法就有了自性，不能自在。所謂緣起就是無自性，無自性就是無住，無住就是不偏執於一方，不偏執於一方就是無所不在。有人問，像這樣的道理難道不是自古就存在的嗎？回答說，在三乘的教義中，先設定一個法，這個法隨著因緣而變化。一乘的教義不是這樣，因緣就是法，因緣之外沒有可以隨緣變化的法。既然說是自古就存在，那麼就知道這是現在的緣起所導致的。如果確定住在過去，又確定住在現在，那就不是緣起。所以可以說，緣起法的無自性就是真性。
English version: 『性隨緣成也』 (xìng suí yuán chéng yě): 'Nature is formed by conditions.'
Zhen Ji says: Someone asked, 'What is the difference between True Nature (真性, zhēn xìng) and the aforementioned Dharma Nature (法性, fǎ xìng)?' The answer is, 'There is a difference. Dharma Nature encompasses both truth and delusion, achieving perfect harmony, and it extends to both sentient and non-sentient beings. True Nature, however, refers only to truth and only to sentient beings. The following section explaining True Nature is based on the twelve links of dependent origination of sentient beings. However, from the perspective of ultimate reality, True Nature is Dharma Nature. The essence of True Nature is profoundly subtle because it does not cling to its own self-nature but is formed by embracing all conditions. From the perspective of the Three Vehicles, the inherently pure mind, influenced by the wind of ignorance, becomes the cause and condition for the arising of various differentiated phenomena. From the perspective of the One Vehicle, because there is no fixed Dharma before conditions arise, True Nature does not exist prior to and then become formed by conditions. For example, today we may function as water or as stone. Within conditions, all Dharmas of the Dharma Realm arise completely and instantaneously without omission. Within such Dharmas, there are names and appearances of water, names and appearances of stone, and so on. Therefore, there are names and appearances, yet these names and appearances are also without names and appearances. Therefore, let us take the example of the single link of ignorance (無明, wú míng) in sentient beings and observe it through ten perspectives. Then, the unmoving name and appearance of ignorance is the profound Dharma, without anything to be grasped or rejected. Therefore, it is said to be subtle. Thus, the unmoving name and appearance becomes the name and appearance without sides. From the perspective of Samantabhadra's (普賢, Pǔxián) realization, the unmoving, sideless name and appearance is truly detached from names and appearances, cutting off all forms. From the perspective of the realization of the Ten Buddhas, initially, no names or appearances are seen. Just as with the link of ignorance, so it is with all the links, even up to old age and death. Therefore, the sutra says, 'All Tathagatas do not preach the Dharma; they only expound the Dharma according to the beings they are meant to transform. The one who does not speak is the aspect of realization; speaking is the aspect of teaching.'
The Chapter on the Dharma Body (道身章, Dào Shēn Zhāng) says: 'If it were fixed from ancient times, then the arising of conditions would have a self-nature and would not be free. What is meant by the arising of conditions is that it is without self-nature. What is without self-nature is without abiding. What is without abiding does not lean to one side. What does not lean to one side is appropriate everywhere.' Someone asked, 'Are such principles not ancient?' The answer is, 'In the Three Vehicles, a Dharma is first posited, and this Dharma changes according to conditions. The One Vehicle is not like this; conditions are the Dharma. Outside of conditions, there is no Dharma that can change according to conditions. Since it is said to be ancient, then it is known that this is due to the present arising of conditions. If it were fixed in the past and fixed in the present, then it would not be the arising of conditions. Therefore, it can be said that the absence of self-nature in the Dharma of dependent origination is True Nature.'
【English Translation】 English version: '性隨緣成也' (xìng suí yuán chéng yě): 'Nature is formed by conditions.'
Zhen Ji says: Someone asked, 'What is the difference between True Nature (真性, zhēn xìng) and the aforementioned Dharma Nature (法性, fǎ xìng)?' The answer is, 'There is a difference. Dharma Nature encompasses both truth and delusion, achieving perfect harmony, and it extends to both sentient and non-sentient beings. True Nature, however, refers only to truth and only to sentient beings. The following section explaining True Nature is based on the twelve links of dependent origination of sentient beings. However, from the perspective of ultimate reality, True Nature is Dharma Nature. The essence of True Nature is profoundly subtle because it does not cling to its own self-nature but is formed by embracing all conditions. From the perspective of the Three Vehicles, the inherently pure mind, influenced by the wind of ignorance (無明, wú míng), becomes the cause and condition for the arising of various differentiated phenomena. From the perspective of the One Vehicle, because there is no fixed Dharma before conditions arise, True Nature does not exist prior to and then become formed by conditions. For example, today we may function as water or as stone. Within conditions, all Dharmas of the Dharma Realm arise completely and instantaneously without omission. Within such Dharmas, there are names and appearances of water, names and appearances of stone, and so on. Therefore, there are names and appearances, yet these names and appearances are also without names and appearances. Therefore, let us take the example of the single link of ignorance (無明, wú míng) in sentient beings and observe it through ten perspectives. Then, the unmoving name and appearance of ignorance is the profound Dharma, without anything to be grasped or rejected. Therefore, it is said to be subtle. Thus, the unmoving name and appearance becomes the name and appearance without sides. From the perspective of Samantabhadra's (普賢, Pǔxián) realization, the unmoving, sideless name and appearance is truly detached from names and appearances, cutting off all forms. From the perspective of the realization of the Ten Buddhas, initially, no names or appearances are seen. Just as with the link of ignorance, so it is with all the links, even up to old age and death. Therefore, the sutra says, 'All Tathagatas do not preach the Dharma; they only expound the Dharma according to the beings they are meant to transform. The one who does not speak is the aspect of realization; speaking is the aspect of teaching.'
The Chapter on the Dharma Body (道身章, Dào Shēn Zhāng) says: 'If it were fixed from ancient times, then the arising of conditions would have a self-nature and would not be free. What is meant by the arising of conditions is that it is without self-nature. What is without self-nature is without abiding. What is without abiding does not lean to one side. What does not lean to one side is appropriate everywhere.' Someone asked, 'Are such principles not ancient?' The answer is, 'In the Three Vehicles, a Dharma is first posited, and this Dharma changes according to conditions. The One Vehicle is not like this; conditions are the Dharma. Outside of conditions, there is no Dharma that can change according to conditions. Since it is said to be ancient, then it is known that this is due to the present arising of conditions. If it were fixed in the past and fixed in the present, then it would not be the arising of conditions. Therefore, it can be said that the absence of self-nature in the Dharma of dependent origination is True Nature.'
大記云。訓德意則真者無住本法也。性者本分種也。本分種者。若指文處初會果地玉海也。以此五海為本識體。約此本識。后諸會中或云種性。或云行業。或云愿善決定等也。謂若上根人直依證分得自身心正即法性。然此證處絕名相。故中下之人未能信得。故說五海是汝本識之源。由是前機得自身心即是法性。是故依此真性方始建立本識義。故於諸教中或說具分賴耶。或說一分生滅賴耶等。唯普賢機得自本識是五海之源。故云十佛普賢大人境。問真性既如是甚深微妙。於何義中分二十二位耶。答以不守自性故。隨我所須地獄乃至佛果等緣成二十二位也。如是二十二位以普字印。印則皆普賢自體故。第三重海印正是普賢大人之境也。
崇業師觀釋中。釋明難品心性是一之文云。藏師約寄位釋故立遮救重難。儼師直約一乘種種心濕過海義釋。故云心以無分別為一性。云何能成種種事耶。此問意者。前光明覺品中佛之智光稱周法界現只一佛智也。所以其中列六道因果及小乘因果乃至圓教因果等普賢二十二位者。以一乘中普賢為教分之軌。十佛為證分之軌故也。是故欲示教分之軌故列之耳。欲得佛智。若除一物必不得全法界之智。是故要以六道因果小乘因果等為普賢阿含位。融煉其心得成一佛智。故以佛智為普
賢證也。因此問云。佛智是一。云何能生六道乃至佛等種種身心果報等耶。故經答云。諸法不自在求實不可得。是故一切法二俱不相知。眼耳鼻舌身心意諸情根。因此轉眾苦。而實無所轉。法性無所轉示現故。于彼無示現示現無所有。釋曰諸法者通於一性及種種果也。謂一無自故以種種為一。種種無自故以一為種種也。是故善惡趣中種種身心皆不相知自位不動。故云不自在也。是故儼師云。無分別不住故。能成眾事也(已上)。不自在者不住義。不住義者不動義。疏云。作無主故者。若其身心有主宰而造諸業者。受種種果。若身心無主而造業者。如虛空動作故不受種種果也。然而從虛空之因生虛空之果故。因果之義亦不礙也。疏云。文云不相知者。非謂情知。今言知者。力性作也。者力則塵數緣力是中門也。性則無住法性是即門也。作者不思議作是中即門之果也。一切諸法要具中即方有所作也。非是有自性法去來之義。故云中門者虛空建立門。即門者虛空動作門也。故儼師云。緣者無側義。無側者力性作也。昔林德云。明難一心海者過於濕。起信一心海者留于濕也。若立在濕留海中答者。義有所礙。若立在濕過海中答者。義無所礙也。質應大德在大白山智悟師藪結夏之次。得大經中法性無所轉文。及孔目中性種性本有
【現代漢語翻譯】 現代漢語譯本： 賢證因此問道：『佛的智慧是唯一的，為何能產生六道乃至佛等種種身心果報等呢？』所以經中回答說：『諸法不自在，追求真實是不可得的。因此一切法二者都不互相知曉。眼耳鼻舌身心意等諸情根，因此而流轉于眾苦之中，但實際上並沒有什麼在流轉。法性是無所流轉的，只是示現而已。對於法性來說，沒有示現，示現也是空無所有的。』 解釋說：『諸法』，是通指一性以及種種果報。所謂『一』沒有自性，所以以種種為一；種種沒有自性，所以以一為種種。因此，在善惡趣中，種種身心都不互相知曉，各自安住于自己的位置而不動，所以說『不自在』。因此，儼師說：『因為沒有分別，不住于任何地方，所以能夠成就眾事。』（以上）『不自在』就是『不住』的意思，『不住』的意思就是『不動』的意思。 疏中說：『因為是無主宰的造作。』如果身心有主宰而造作諸業，就會承受種種果報。如果身心沒有主宰而造作諸業，就像虛空的動作一樣，所以不會承受種種果報。然而，從虛空的因產生虛空的果，所以因果的意義也沒有妨礙。 疏中說：『經文中說不相知，不是指情識的知。』現在所說的『知』，是指力性和作用。『力』是指如塵沙般眾多的緣起之力，是中門；『性』是指無住的法性，是即門；『作用』是指不可思議的造作，是中即門的果。一切諸法要具備中門和即門，才能有所作為。這不是有自性的法去來之義，所以說中門是虛空建立之門，即門是虛空動作之門。 所以儼師說：『緣』是沒有偏頗的意思，沒有偏頗就是力性和作用。』 過去林德說：『明瞭難題一心海的人，超過了濕；起信一心海的人，停留在濕中。』如果立足於濕而停留在海中回答問題，意義上就會有所阻礙。如果立足於濕而超越海中回答問題，意義上就沒有阻礙。 質應大德在大白山智悟師的住所結夏安居期間，得到了《大經》中『法性無所轉』的經文，以及《孔目》中『性種性本有』的說法。
【English Translation】 English version: Xian Zheng then asked: 'The Buddha's wisdom is one, how can it generate the six realms and even the various body, mind, karmic rewards, etc., of Buddhas?' Therefore, the sutra answers: 'All dharmas are not self-existent; seeking reality is unattainable. Therefore, all dharmas do not know each other. The sense organs of eyes, ears, nose, tongue, body, mind, and intellect, therefore, revolve in the midst of suffering, but in reality, nothing is revolving. The nature of dharma is non-revolving; it is merely a manifestation. For the nature of dharma, there is no manifestation; manifestation is also empty and without substance.' The explanation says: 'All dharmas' refers to both the one nature and the various karmic rewards. The so-called 'one' has no self-nature, so it takes the various as one; the various have no self-nature, so it takes the one as the various. Therefore, in the realms of good and evil, the various bodies and minds do not know each other, each abiding in its own position without moving, so it is said to be 'not self-existent.' Therefore, Master Yan said: 'Because there is no discrimination and no abiding anywhere, it can accomplish all things.' (Above) 'Not self-existent' means 'not abiding,' and 'not abiding' means 'not moving.' The commentary says: 'Because it is a creation without a master.' If the body and mind have a master and create various karmas, they will receive various karmic rewards. If the body and mind have no master and create karmas, it is like the movement of empty space, so they will not receive various karmic rewards. However, from the cause of empty space arises the effect of empty space, so the meaning of cause and effect is not hindered. The commentary says: 'The sutra says they do not know each other, not referring to the knowledge of consciousness.' The 'knowing' now spoken of refers to the power and function of nature. 'Power' refers to the power of countless conditions like dust and sand, which is the middle gate (中門, zhong men); 'nature' refers to the non-abiding nature of dharma, which is the immediate gate (即門, ji men); 'function' refers to the inconceivable creation, which is the result of the middle-immediate gate (中即門, zhong ji men). All dharmas must possess the middle gate and the immediate gate in order to function. This is not the meaning of the coming and going of dharmas with self-nature, so it is said that the middle gate is the gate of establishing emptiness, and the immediate gate is the gate of the movement of emptiness. Therefore, Master Yan said: 'Condition (緣, yuan)' means without bias; without bias is the power and function of nature.' In the past, Lin De said: 'Those who understand the difficult question of the one-mind sea surpass wetness; those who initiate faith in the one-mind sea remain in wetness.' If one answers the question while standing in wetness and remaining in the sea, the meaning will be hindered. If one answers the question while standing in wetness and transcending the sea, the meaning will not be hindered. During the summer retreat at the residence of Zhiwu, a teacher on Mount Dabaishan, the virtuous Zhiying obtained the sutra text 'the nature of dharma is non-revolving' from the Great Sutra, and the statement 'the nature of the seed is inherently present' from the Kongmu.
習種性修生者非佛法所樂。乃至云法性外有修生起者緣起可增失等文。呈于林德云。此是濕過海之證耶。林德曰。是也。解云。緣起可增失者。若謂所證之理從古而有。能證之智今適始起者。則以智證理之際望其未證之時。有增勝義。故云緣起可增之失也。智是緣起也。此中約眼耳等為法性也。問何故上云由眼耳等故眾苦轉也。而次復云是法性故無所轉耶。答不知一切法是普賢身故。此眼耳等對善惡境起諸業果轉眾苦也。今知一切是普賢身。故眼耳等物正即法性無所轉也。若眼耳等非法性者。緣起可增失也。問何知是普賢身耶。答經中普賢云。得此究竟三世平等清凈法身。復得清凈無上色身。則何有一物非普賢耶。問此普賢身如何見耶。答經云。普賢身相如虛空。依真而住。非國土。如是見也。又何者吾身虛空是也。何者虛空。吾身是也。以無側故。又六道即是虛空。虛空即是六道也。頌曰。虛空法界為身心。行住坐臥念相續。所見諸物亦身心。唸唸相續無絕已。空三印文云。心性者三種世間為濕過海心。依海起波。二波波皆三世間。故是濕過海心。依海起波則海因波果。依波起海則波因海果。同時互為因果也。此是大緣起□俗諦大法。
一中一切(至)多即一。法記云。問何故不守自性隨緣成之次明此句耶。
【現代漢語翻譯】 現代漢語譯本： 修習種性（姓氏、種族）並非佛法所喜樂的。乃至經文中說，如果認為法性之外有修習生起，那麼緣起就會有增減得失等過失。將此呈給林德（音譯，可能是一位法師或學者），林德說：『是這樣的。』解釋說：『緣起可增失』，如果認為所證悟的真理自古就有，而能證悟的智慧現在才開始生起，那麼以智慧證悟真理的時候，相對於未證悟的時候，就有了增勝的意義，所以說緣起有可增加的過失。智慧也是緣起。這裡以眼耳等為法性。問：為什麼前面說因為眼耳等，所以眾苦流轉？而後面又說因為是法性，所以沒有流轉呢？答：因為不知道一切法都是普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的身。這眼耳等對善惡境界生起各種業果，流轉眾苦。現在知道一切都是普賢身，所以眼耳等事物正是法性，沒有流轉。如果眼耳等不是法性，那麼緣起就會有增減得失的過失。問：怎麼知道是普賢身呢？答：經中普賢說：『得到這究竟的三世平等清凈法身，又得到清凈無上的色身。』那麼怎麼會有一物不是普賢呢？問：這普賢身如何才能見到呢？答：經中說：『普賢身相如虛空，依真如而住，不是國土。』這樣才能見到。又，什麼是我身？虛空是也。什麼是虛空？我身是也。因為沒有邊際的緣故。又，六道（地獄、餓鬼、畜生、阿修羅、人、天）就是虛空，虛空就是六道。頌說：虛空法界為身心，行住坐臥念相續，所見諸物亦身心，唸唸相續無絕已。空三印文說：心性者，三種世間為濕過海心。依海起波，二波波皆三世間，故是濕過海心。依海起波則海因波果，依波起海則波因海果，同時互為因果也。這是大緣起和俗諦大法。
一中一切（至）多即一。法記說：問：為什麼不守護自性隨緣成之後面說明此句呢？
【English Translation】 English version: Cultivating according to one's 'gotra' (lineage, race) is not favored by the Buddha-dharma. Furthermore, there are texts stating that if one believes that cultivation arises outside of 'dharmata' (the nature of reality), then 'pratityasamutpada' (dependent origination) can be subject to increase, decrease, gain, or loss. This was presented to Linde (transliteration, possibly a Dharma master or scholar), who said, 'That is so.' The explanation is: 'Pratityasamutpada can be subject to increase or loss' means that if one believes that the principle realized has existed since ancient times, while the wisdom that realizes it only arises now, then at the moment of wisdom realizing the principle, compared to the time before realization, there is an increase in ultimate meaning. Therefore, it is said that dependent origination has the fault of being subject to increase. Wisdom is also dependent origination. Here, the eyes, ears, etc., are considered as 'dharmata'. Question: Why did the previous statement say that because of the eyes, ears, etc., suffering revolves, while the subsequent statement says that because it is 'dharmata', there is no revolving? Answer: Because one does not know that all dharmas are the body of Samantabhadra (a Bodhisattva symbolizing the principle and practice of all Buddhas). These eyes, ears, etc., give rise to various karmic results in response to good and evil realms, causing the revolving of suffering. Now, knowing that everything is the body of Samantabhadra, the eyes, ears, etc., are precisely 'dharmata', and there is no revolving. If the eyes, ears, etc., are not 'dharmata', then dependent origination would be subject to increase, decrease, gain, or loss. Question: How do we know it is the body of Samantabhadra? Answer: In the sutra, Samantabhadra says, 'Having attained this ultimate, three-times-equal, pure Dharma-body, and also attained the pure, unsurpassed form-body.' Then how could there be anything that is not Samantabhadra? Question: How can this body of Samantabhadra be seen? Answer: The sutra says, 'The form of Samantabhadra is like space, abiding in Suchness, not a land.' This is how it can be seen. Furthermore, what is my body? It is space. What is space? It is my body, because it has no boundaries. Also, the six realms (hell, hungry ghosts, animals, asuras, humans, devas) are space, and space is the six realms. The verse says: 'Space and the Dharma-realm are body and mind, walking, standing, sitting, lying, thoughts continue, all things seen are also body and mind, thoughts continue without ceasing.' The 'Empty Three Seals' text says: 'The nature of mind, the three kinds of worlds, is the mind of the sea that has been wetted. Relying on the sea, waves arise; both waves are the three worlds, therefore it is the mind of the sea that has been wetted. Relying on the sea, waves arise, then the sea is the cause and the wave is the effect; relying on the wave, the sea arises, then the wave is the cause and the sea is the effect, simultaneously and mutually cause and effect. This is the great dependent origination and the great Dharma of conventional truth.'
One in all (to) many is one. The Dharma Record says: Question: Why is this sentence explained after 'not guarding self-nature but accomplishing through conditions'?
答凡緣起法二無別自性。互相以他而為自性。方能隨緣無側而起。故不守自性之次明一中一切等義也。問若緣起法隨起無側者。唯是緣前無法之義耶。答就緣論之。緣前無法。就性論之。緣前有法。何者。就緣論時。現於今日緣中之五尺是緣起本法無側而立。故緣以前無一法也。就性論時。本有性起法體也。
真記云。一中一切等二句重現緣起體之隨緣成義令明瞭也。初一句因果道理門。謂得一而定得十。得十定得一。得因而即得果。得果即得因也。十緣是因。所成之一是果。此因果者即一時中二位不動。故云因果道理門。次一句德用自在門。謂此即彼彼即此。無礙無側。故云德用自在門及位動門也。問前是中門故有力無力門。此是即門故有體無體門何云用耶。答此則因緣當體即因即果之義名為用耳。非力用之用。問一中一切者。十緣是因。所成之一是果。然則合能所成為十一耶。答於一緣中約望他之義為能成因。絕待之義為所成果。然此二義無二故非十一也。
大記云。一中一切下欲現大緣起中因果道理及德用自在之義。故有此二句也。崇業師云。三乘亦有此義也。謂若初教賴耶識中三性種子與本識體同無記性故也。解云。本識體中薰成之義是體門。又德用自在義也。三性種子隨能薰別者是力門。因果
【現代漢語翻譯】 現代漢語譯本：答：所有緣起之法，其二者（能緣和所緣）並無獨立的自性，而是互相依賴對方的自性，才能隨順因緣而無偏頗地生起。因此，不執著于自身自性的次第，才能明白一中一切等等的道理。問：如果緣起之法隨順因緣而生起沒有偏頗，那麼僅僅是緣於之前的無法之義嗎？答：就緣起本身來論，是緣於之前的無法；就自性來論，是緣於之前的有法。為什麼這樣說呢？就緣起本身來論時，現在今日因緣中的五尺，是緣起根本之法無偏頗地建立起來的，所以緣起之前沒有一法。就自性來論時，是本來自性生起的法體。
真記中說：『一中一切』等兩句，是爲了再次顯現緣起之體的隨順因緣而成就的意義，使其更加明瞭。第一句是因果道理門，意思是得到一就必定得到十，得到十就必定得到一，得到因就立即得到果，得到果就立即得到因。十緣是因，所成就的一是果。這因果二者，就在同一時間中，二者的位置不動搖，所以說是因果道理門。第二句是德用自在門，意思是這個就是那個，那個就是這個，沒有阻礙沒有偏頗，所以說是德用自在門以及位動門。問：前面是中門，所以有有力無力門，這裡是即門，所以有體無體門，為什麼說是用呢？答：這裡是指因緣當體就是因就是果的意義，稱之為用罷了，不是指力量的作用。問：一中一切，十緣是因，所成就的一是果，那麼合起來能成和所成，豈不是成為十一了嗎？答：在一個因緣中，從觀待他者的意義來說，是能成之因；從斷絕對待的意義來說，是所成之果。然而這兩種意義沒有差別，所以不是十一。
大記中說：『一中一切』以下，想要顯現大緣起中因果道理以及德用自在的意義，所以有這兩句話。崇業師說：三乘也有這個意義。意思是說，如果最初的教義中，阿賴耶識（Ālayavijñāna）中的三性種子與本識的體性相同，都是無記性。解釋說：本識體中熏習成就的意義是體門，又是德用自在的意義。三性種子隨著所能熏習的不同而不同，這是力門，因果。
【English Translation】 English version: Answer: All conditioned dharmas (phenomena arising from conditions) have no separate self-nature (svabhāva). They mutually rely on each other's self-nature to arise without bias according to conditions. Therefore, by not adhering to the order of one's own self-nature, one can understand the meaning of 'one in all' and so on. Question: If conditioned dharmas arise without bias according to conditions, does that mean they only arise from the meaning of the absence of dharma before the condition? Answer: From the perspective of condition, it arises from the absence of dharma before the condition. From the perspective of nature, it arises from the presence of dharma before the condition. Why is this so? From the perspective of condition, the five feet in today's conditions are established without bias based on the fundamental dharma of conditioned arising. Therefore, there is no dharma before the condition. From the perspective of nature, it is the dharma-body that arises from its inherent nature.
The True Record says: 'One in all' and other phrases are to re-manifest the meaning of the conditioned body's accomplishment by following conditions, making it clearer. The first sentence is the gate of the principle of cause and effect, meaning that obtaining one certainly obtains ten, obtaining ten certainly obtains one, obtaining the cause immediately obtains the effect, and obtaining the effect immediately obtains the cause. The ten conditions are the cause, and the one that is accomplished is the effect. These two, cause and effect, are in the same time, and their positions do not move, so it is called the gate of the principle of cause and effect. The second sentence is the gate of virtuous function and freedom, meaning that this is that, and that is this, without obstruction or bias, so it is called the gate of virtuous function and freedom and the gate of moving positions. Question: The previous one is the middle gate, so there is the gate of power and powerlessness. This is the 'is' gate, so there is the gate of substance and non-substance. Why is it called function? Answer: This refers to the meaning of the conditioned cause being the cause and the effect in its very essence, which is called function. It is not the function of power. Question: In 'one in all,' the ten conditions are the cause, and the one that is accomplished is the effect. Then, combining the able and the accomplished, does it not become eleven? Answer: In one condition, from the perspective of relying on others, it is the cause that can accomplish. From the perspective of absolute independence, it is the effect that is accomplished. However, these two meanings are not different, so it is not eleven.
The Great Record says: 'One in all' and below are to manifest the meaning of the principle of cause and effect and the freedom of virtuous function in the great conditioned arising, so there are these two sentences. Master Chongye said: The Three Vehicles (Triyāna) also have this meaning. That is to say, if in the initial teachings, the seeds of the three natures (trisvabhāva) in the Ālayavijñāna are the same as the nature of the fundamental consciousness, they are both neutral. The explanation is: The meaning of the accumulation and accomplishment in the fundamental consciousness is the gate of substance, and it is also the meaning of virtuous function and freedom. The seeds of the three natures differ according to what they can accumulate, which is the gate of power, cause and effect.
道理義也。若熟教中如來藏體是德用自在之義。若生若滅者以是用故因果道理之義也。若一乘中隨法辨因故。十普法中隨舉一法具體具用。體則德用自在。用則因果道理也。
道身章云。問西風波非東風波。東風波非西風波。但約二波之水體不二義得言即門。則約二波不得即門。若爾但約此事彼事理體無二得言即門。何得二事不除論相即門耶。答若放二風水無二波。既無二波。以何即何乎。既以此即彼。故可知不除二波論相即耳。非約理體論相即矣。此中此波之水與彼波之水□體是一。故波雖無盡體言即一者三乘義耳。若非此波即無彼波。若非彼波即無此波。是中門。此波非自性故在於彼波。彼波非自性故在於此波。是即門者一乘也。
古記云。入即之中諸家立名非一。謂或雲中門即門。或云相入相即。或云相在相是。或云相資相攝。或云互相依持力無力義。互相形奪體無體義。又古人云。中門如燈光相入。故但諸燈用相入耳。即門如波水相收。故波體水體無一相即耳。
一微塵中(至)亦如是。法記云。微塵者。初教云。極微塵。熟教云。空鄰塵。一乘雲。總相塵。此總相塵者。須小即小。須大即大。故塵中頓現十方也。問下教有方分之塵者與一乘塵何別。答一乘塵須方分即有方分。須無方分即
【現代漢語翻譯】 現代漢語譯本：道理的意義在於，如果在熟教中，如來藏的本體是德行和作用自在的意義；如果說有生有滅，那是因為這個緣故，是因果道理的意義。如果在一乘中，是隨順法來辨別因，所以在十普法中，隨便舉出一個法，就具備了本體和作用。本體就是德行和作用自在，作用就是因果道理。
在道身章中說：有人問，西邊的波浪不是東邊的波浪，東邊的波浪也不是西邊的波浪。如果只從兩個波浪的水體不二這個意義上來說『即』門，那麼從兩個波浪來說就不能『即』門。如果這樣，只從這件事和那件事的理體沒有差別來說『即』門，怎麼能不去除兩件事的差別來討論相『即』門呢？回答是，如果放開兩股風，水就沒有兩個波浪。既然沒有兩個波浪，用什麼來『即』什麼呢？既然用這個來『即』那個，由此可知不去除兩個波浪來討論相『即』。不是從理體上討論相『即』。這裡，這個波浪的水和那個波浪的水，本體是一。所以波浪雖然無盡，本體上說『即一』，這是三乘的意義。如果不是這個波浪，就沒有那個波浪；如果不是那個波浪，就沒有這個波浪。這是中門。這個波浪沒有自性，所以在那個波浪中；那個波浪沒有自性，所以在這個波浪中。這是『即』門，是一乘的意義。
古記中說：進入『即』之中，各家所立的名目不一。有的說是中門即門，有的說是相入相即，有的說是相在相是，有的說是相資相攝，有的說是互相依持，力與無力的意義，互相形奪，體與無體的意義。還有古人說：中門就像燈光互相進入，所以只是各個燈的作用互相進入。『即』門就像波浪和水互相收攝，所以波的本體和水的本體沒有一個不是互相『即』的。
一微塵中（乃至）也是這樣。《法記》中說：微塵，在初教中說是極微塵，在熟教中說是空鄰塵，在一乘中說是總相塵。這個總相塵，需要小就小，需要大就大，所以在微塵中頓時顯現十方。有人問：下教中有方分的微塵，和一乘的微塵有什麼區別？回答是：一乘的微塵需要有方分就有方分，需要沒有方分就沒有方分。
【English Translation】 English version: The meaning of principle lies in that, in the ripe teaching (熟教), the essence of Tathagatagarbha (如來藏) is the meaning of virtue and function being unconstrained; if there is arising and ceasing, it is because of this reason, it is the meaning of the principle of cause and effect. If in the One Vehicle (一乘), it is to distinguish the cause according to the Dharma, so in the Ten Universal Dharmas (十普法), randomly citing one Dharma, it possesses both essence and function. The essence is virtue and function being unconstrained, and the function is the principle of cause and effect.
In the Chapter on the Body of the Way (道身章), it says: Someone asks, 'The wave of the west wind is not the wave of the east wind, and the wave of the east wind is not the wave of the west wind. If only from the meaning of the water body of the two waves being non-dual to speak of the 'identity' gate (即門), then from the two waves it cannot 'identity' gate. If so, only from the principle body of this matter and that matter being without difference to speak of the 'identity' gate, how can one not remove the difference between the two matters to discuss the mutual 'identity' gate?' The answer is, 'If the two winds are released, the water has no two waves. Since there are no two waves, what is used to 'identity' what? Since this is used to 'identity' that, it can be known that the mutual 'identity' is discussed without removing the two waves. It is not discussing mutual 'identity' from the principle body. Here, the water of this wave and the water of that wave, the essence is one. Therefore, although the waves are endless, the essence is said to be 'identity one', this is the meaning of the Three Vehicles (三乘). If it is not this wave, there is no that wave; if it is not that wave, there is no this wave. This is the Middle Gate (中門). This wave has no self-nature, so it is in that wave; that wave has no self-nature, so it is in this wave. This is the 'identity' gate, it is the meaning of the One Vehicle.'
The Ancient Record (古記) says: 'Entering into the 'identity' (即) among, the names established by various schools are not the same. Some say it is the Middle Gate and the Identity Gate, some say it is mutual entry and mutual identity, some say it is mutual presence and mutual being, some say it is mutual support and mutual embrace, some say it is mutual reliance, the meaning of strength and weakness, mutual shaping and seizing, the meaning of essence and non-essence.' Also, the ancients said: 'The Middle Gate is like the light of lamps mutually entering, so it is only the functions of the various lamps mutually entering. The 'identity' gate is like waves and water mutually gathering, so there is no essence of the wave and essence of the water that is not mutually 'identity'.'
In one dust mote (一微塵中) (and so on) it is also like this. The Dharma Record (法記) says: 'Dust mote, in the initial teaching (初教) it is said to be the ultimate dust mote (極微塵), in the ripe teaching it is said to be the space-adjacent dust mote (空鄰塵), in the One Vehicle it is said to be the total aspect dust mote (總相塵). This total aspect dust mote, if it needs to be small, it is small; if it needs to be large, it is large, so in the dust mote, the ten directions are instantly manifested.' Someone asks: 'The dust mote with directions in the lower teaching, what is the difference from the One Vehicle dust mote?' The answer is: 'The One Vehicle dust mote, if it needs to have directions, it has directions; if it needs to have no directions, it has no directions.'
無方分。隨須自在故別也。問無方分之塵非更碎耶。答亦須碎盡。何者。若其情謂所計之無方分則要須用六相分析也。
真記云。一微塵中含十方者。攝十方界成一塵故云含十方耶。攬十方界成一塵已新新更含十方耶。答二義俱得。問成一塵時攝十方盡更無有餘。何得新新含耶。答是須處須故。成一塵時。須十方盡須新新含時。亦不礙後後起也。
大記云。一微塵者。佛剎塵數劫中勤修所煉故。方能含受十方世界無礙自在。此是事法最細之初位。真定德云。事融現理門者。約塵含十方之道理云耳。非謂一塵泯融同理也。
道身章云。相和尚曰。一微塵中含十方世界者。同是無住故爾。元師問云。微塵無住小。十方世界無住大耶。答一量也。問若爾何言塵小十方世界大耶。答微塵與十方世界各無自性唯無住耳。所言塵小世界大者。是須處須耳。非是小故云小大故云大。所謂不知塵小世界大機中令知塵小世界大故。且說塵小世界大耳。非是一向塵小自性世界大自性矣。亦得云塵大世界小。道理齊一無住實相也。
古記云。有彌碎彌小之塵。有彌碎彌大之塵。有彌碎如本之塵也。俱舍頌曰。極微微金水。兔羊牛隙塵。蟣虱麥指節。後後增七倍(已上)。隙塵者。游于窗隙日光之塵人眼所見也。折此
【現代漢語翻譯】 現代漢語譯本： 無方分：因為隨順需要而自在，所以有差別。問：沒有方分的塵埃難道不能再碎了嗎？答：也需要碎盡。為什麼呢？如果從情理上認為所計量的無方分之物，那麼就要用六相分析它。
真記說：『一微塵中含十方』，是指攝取十方世界成為一粒微塵，所以說包含十方嗎？還是說，攝取十方世界成為一粒微塵后，這粒微塵又不斷地包含新的十方世界呢？答：兩種說法都可以成立。問：成為一粒微塵時，十方都被攝取盡了，沒有剩餘，怎麼能不斷地包含新的十方呢？答：這是因為隨順需要。成為一粒微塵時，需要攝取十方全部；需要不斷包含新的十方時，也不妨礙後來的生起。
大記說：一粒微塵，是佛剎塵數劫中勤奮修行所煉成的，所以才能包含和承受十方世界，無礙自在。這是事法中最細微的初始狀態。真定德說：『事融現理門』，是就微塵包含十方的道理來說的，不是說一粒微塵泯滅融合等同於理。
道身章說：相和尚說：『一微塵中含十方世界』，是因為它們都是無住的。元師問：微塵無住是小，十方世界無住是大嗎？答：是一樣的量。問：如果這樣，為什麼說塵小而十方世界大呢？答：微塵與十方世界各自沒有自性，只是無住罷了。所說塵小世界大，是隨順需要而已。不是因為小所以說是小，因為大所以說是大。所謂不知塵小世界大的根機中，令其知道塵小世界大，所以才說塵小世界大。不是說塵的自性本來就小，世界的自性本來就大。也可以說塵大世界小，道理是一樣的，都是無住的實相。
古記說：有可以無限碎小下去的塵，有可以無限碎大下去的塵，有可以無限碎到如其本性的塵。俱舍頌說：『極微微金水，兔羊牛隙塵，蟣虱麥指節，後後增七倍』（以上）。隙塵，是指遊動于窗戶縫隙日光中的塵埃，人眼可以看見。摺合此
【English Translation】 English version: No fixed division: Because it is free according to needs, there is a difference. Question: Can't the dust without fixed divisions be further broken down? Answer: It also needs to be completely broken down. Why? If, according to reason, one considers the measured object without fixed divisions, then it must be analyzed using the six aspects.
The True Record says: 'One dust particle contains the ten directions,' does this mean that it contains the ten directions because it gathers the worlds of the ten directions into one dust particle? Or does it mean that after gathering the worlds of the ten directions into one dust particle, it constantly contains new ten directions? Answer: Both explanations are valid. Question: When it becomes one dust particle, the ten directions are completely gathered, with nothing remaining. How can it constantly contain new ones? Answer: This is because it is according to need. When becoming one dust particle, it needs to gather all ten directions; when constantly containing new ones, it does not hinder subsequent arising.
The Great Record says: One dust particle is refined through diligent practice over kalpas as numerous as the dust particles in a Buddha-field, so it can contain and receive the ten directions of the world without obstruction and with freedom. This is the initial state of the finest of phenomena. Zhending De said: 'The manifestation of principle through the fusion of phenomena' refers to the principle of a dust particle containing the ten directions. It does not mean that one dust particle is annihilated and fused to be the same as principle.
The Chapter on the Body of the Path says: Abbot Xiang said: 'One dust particle contains the worlds of the ten directions' because they are both non-abiding. Master Yuan asked: Is the non-abiding of a dust particle small, and the non-abiding of the worlds of the ten directions large? Answer: They are the same in measure. Question: If so, why is it said that the dust particle is small and the worlds of the ten directions are large? Answer: The dust particle and the worlds of the ten directions each have no self-nature, they are merely non-abiding. The saying that the dust particle is small and the worlds of the ten directions are large is merely according to need. It is not because it is small that it is said to be small, or because it is large that it is said to be large. It is to make those who do not know the smallness of the dust particle and the largeness of the world understand the smallness of the dust particle and the largeness of the world, that it is said that the dust particle is small and the world is large. It is not that the self-nature of the dust particle is inherently small and the self-nature of the world is inherently large. It can also be said that the dust particle is large and the world is small; the principle is the same, it is the non-abiding reality.
The Ancient Record says: There is dust that can be infinitely small, dust that can be infinitely large, and dust that can be infinitely broken down to its original nature. The Abhidharmakośa verse says: 'Extremely minute gold, water, rabbit, sheep, ox, crevice dust, nit, louse, barley, finger joint, each subsequent one increases sevenfold (above).' Crevice dust refers to the dust moving in the sunlight through window crevices, visible to the human eye. Collating this
至七分之一分者天眼所見也。此上二塵窗隙塵也。析此天眼所見至七分之一分者鐵塵。初果所見。析此至七之一銅塵。第二果所見。析此至七之一銀塵。第三果所見。析此至七之一金塵。第四果所見。析此至七之一水塵。大獨覺所見。析此至七之一微塵。三十四念斷結得菩提之佛所見。解云。此上並是遍計分所攝。析此至七之一極微塵。初教菩薩所見。析此至七之一似塵。自受用佛所見。解云。此上依他分所攝。析此至七之一法塵。終教佛所見。析此至七之一空塵。頓教佛所見。解云。終教以後圓成分所攝。此中色心二法皆是真如所成也。此終教法塵者意識所緣也。初教亦說意識所緣。然終教中立一意識。故約第一義一心眼所見為法塵也。析此至七之一總相塵。普賢眼所見。此普眼所見之塵則三乘五眼終不能得見也。故此經中欲示不共別教之義。約微塵虛空為初位也。問此一乘之塵與三乘理何別。答約三乘雲則是理也。約普眼所見則是最細事法也。此上所說初雖引俱舍。實非彼論義。此是林德授融秀之義。約觀心體聖教而說也。
又記云。七微者。窗游塵。羊毛塵。兔毛塵。牛毛塵。金塵。水塵。極微塵也。解云。窗游塵者。游于窗隙日光也。羊毛塵者。析窗游塵為七分故。唯止羊毛末也。兔毛塵者。析羊毛塵
【現代漢語翻譯】 現代漢語譯本： 能被天眼所見的最細微的物質是七分之一分塵（能夠被天眼看見的最小微粒）。比這更細微的是二塵，即窗隙塵（陽光穿過窗戶縫隙時可見的塵埃）。將天眼所見的七分之一分塵再分割成七分之一，就得到了鐵塵（比天眼所見更細微的塵埃），這是初果聖者所能見到的。將鐵塵再分割成七分之一，就得到了銅塵（比鐵塵更細微的塵埃），這是二果聖者所能見到的。將銅塵再分割成七分之一，就得到了銀塵（比銅塵更細微的塵埃），這是三果聖者所能見到的。將銀塵再分割成七分之一，就得到了金塵（比銀塵更細微的塵埃），這是四果聖者所能見到的。將金塵再分割成七分之一，就得到了水塵（比金塵更細微的塵埃），這是大獨覺（Pratyekabuddha）所能見到的。將水塵再分割成七分之一，就得到了微塵（比水塵更細微的塵埃），這是通過三十四念斷除煩惱結縛而證得菩提的佛所能見到的。 解釋說：以上這些都屬於遍計所執性（Parikalpita-svabhava）所攝。 將微塵再分割成七分之一，就得到了極微塵（比微塵更細微的塵埃），這是初教菩薩（剛開始修學大乘佛法的菩薩）所能見到的。將極微塵再分割成七分之一，就得到了似塵（比極微塵更細微的塵埃），這是自受用佛（Sambhogakaya Buddha）所能見到的。 解釋說：以上這些都屬於依他起性（Paratantra-svabhava）所攝。 將似塵再分割成七分之一，就得到了法塵（比似塵更細微的塵埃），這是終教佛（圓滿教法的佛）所能見到的。將法塵再分割成七分之一，就得到了空塵（比法塵更細微的塵埃），這是頓教佛（頓悟教法的佛）所能見到的。 解釋說：終教之後屬於圓成實性（Parinispanna-svabhava）所攝。這裡所說的色法和心法都是真如（Tathata）所成就的。這終教的法塵是意識所緣取的對象。初教也說意識所緣取的對象，然而終教中立一個意識，所以從第一義一心眼所見來說，就是法塵。 將空塵再分割成七分之一，就得到了總相塵（比空塵更細微的塵埃），這是普賢眼（Samantabhadra's eye）所能見到的。這普眼所見之塵，三乘（聲聞乘、緣覺乘、菩薩乘）的五眼（肉眼、天眼、慧眼、法眼、佛眼）最終都不能得見。所以這部經中想要顯示不共別教的意義，以微塵和虛空作為初位。 問：這一乘（Ekayana）的塵與三乘的理有什麼區別？ 答：從三乘來說，那就是理。從普眼所見來說，那就是最細微的事法。 以上所說的，雖然最初引用了《俱舍論》（Abhidharmakośa），但實際上並非彼論的意義。這是林德傳授的融秀之義，是根據觀心體聖教而說的。 又記載說：七微是：窗游塵、羊毛塵、兔毛塵、牛毛塵、金塵、水塵、極微塵。 解釋說：窗游塵，是遊動于窗戶縫隙中的日光中的塵埃。羊毛塵，是將窗游塵分割成七分之一得到的，僅僅是羊毛的末端。兔毛塵，是將羊毛塵分割成七分之一得到的。
【English Translation】 English version: The finest substance visible to the heavenly eye (Tianyantong) is one-seventh of a 'fen' dust (the smallest particle visible to the heavenly eye). Finer than this are two dusts, namely window-gap dust (the dust visible in sunlight through window gaps). Dividing this one-seventh 'fen' dust seen by the heavenly eye into seven parts yields iron dust (finer than what is seen by the heavenly eye), which is visible to the first-stage Arhat (Sotapanna). Dividing this iron dust into seven parts yields copper dust (finer than iron dust), which is visible to the second-stage Arhat (Sakadagami). Dividing this copper dust into seven parts yields silver dust (finer than copper dust), which is visible to the third-stage Arhat (Anagami). Dividing this silver dust into seven parts yields gold dust (finer than silver dust), which is visible to the fourth-stage Arhat (Arhat). Dividing this gold dust into seven parts yields water dust (finer than gold dust), which is visible to the Great Solitary Buddha (Pratyekabuddha). Dividing this water dust into seven parts yields subtle dust (finer than water dust), which is visible to the Buddha who attains Bodhi by severing bonds through thirty-four thoughts. Explanation: All of the above are included within the Parikalpita-svabhava (completely conceptualized nature). Dividing this subtle dust into seven parts yields extremely subtle dust (finer than subtle dust), which is visible to the initial-teaching Bodhisattva (a Bodhisattva in the early stages of Mahayana practice). Dividing this extremely subtle dust into seven parts yields semblance dust (finer than extremely subtle dust), which is visible to the Self-Enjoyment Buddha (Sambhogakaya Buddha). Explanation: All of the above are included within the Paratantra-svabhava (other-dependent nature). Dividing this semblance dust into seven parts yields Dharma dust (finer than semblance dust), which is visible to the final-teaching Buddha (Buddha of the complete teaching). Dividing this Dharma dust into seven parts yields emptiness dust (finer than Dharma dust), which is visible to the sudden-teaching Buddha (Buddha of the sudden enlightenment teaching). Explanation: What comes after the final teaching is included within the Parinispanna-svabhava (perfected nature). The form and mind mentioned here are both accomplished by Suchness (Tathata). This Dharma dust of the final teaching is the object cognized by consciousness. The initial teaching also speaks of objects cognized by consciousness, but in the final teaching, a single consciousness is established. Therefore, from the perspective of the first principle, what is seen by the one-mind eye is Dharma dust. Dividing this emptiness dust into seven parts yields total-characteristic dust (finer than emptiness dust), which is visible to Samantabhadra's eye (Pu Xian Yan). This dust seen by the Universal Eye cannot ultimately be seen by the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Therefore, this sutra intends to reveal the meaning of the unique and distinct teaching, using subtle dust and emptiness as the initial position. Question: What is the difference between the dust of this One Vehicle (Ekayana) and the principle of the Three Vehicles? Answer: From the perspective of the Three Vehicles, it is principle. From the perspective of what is seen by the Universal Eye, it is the finest phenomenal Dharma. What is said above, although initially quoting the Abhidharmakośa, is actually not the meaning of that treatise. This is the meaning of Rongxiu transmitted by Linde, and it is spoken according to the holy teachings of contemplating the mind-essence. Also recorded: The seven subtle things are: window-wandering dust, sheep wool dust, rabbit hair dust, cow hair dust, gold dust, water dust, and extremely subtle dust. Explanation: Window-wandering dust is the dust that wanders in the sunlight through window gaps. Sheep wool dust is obtained by dividing window-wandering dust into seven parts, and is merely the tip of sheep wool. Rabbit hair dust is obtained by dividing sheep wool dust into seven parts.
為七故。不止羊毛唯止兔毛末也。牛毛塵者。析兔毛塵為七故。唯止牛腹下毛末也。析此為七者透金而出金不礙也。析此為七者透過於水水不能潤也。析此為七者是極微也。此一一塵皆生子故名七母塵也。此極微塵于初教中三無數劫分而析之。約此初教之塵。於終教中不可計劫分而析之。至一乘中二佛世界塵數劫中分而析之。至最細際方為一乘極微塵也。
無量遠劫(至)隔別成法。記云。無量遠劫即一念者。豎析一發為十分乃至百分千分。以其一分置玉板上。舉利刃斷。約其利刃至板之時為一念也。
真記云。十世者。一云第十世也。謂總相念故。一云十世也。謂總別合舉故。問總相一世取現在一念者。別相之世唯是八耶。答約現在一念。望現在之過未。則前後相對而立別相之中。故別相之世是九非八。不望前後統包絕待。則為總相第十世也。
大記云。九世即入成十世耶。為約十世更論即入耶。答二義並得。故康藏云。然此九世迭相即入故成一總句。總別合成十世也。此十世具足別異同時現現成緣起故得相入也。解云。初釋九世即入成十世也。后釋約十世令相即入也。
旨歸圓通鈔云。三乘中立法孤單故時隔於法。法既流轉故時流轉也。一乘中立法圓滿故時隔於法。法不流轉故時不流轉
【現代漢語翻譯】 現代漢語譯本： 因為要分成七份，所以不止於羊毛，只到兔毛的末端為止。牛毛塵，是將兔毛塵分析成七份的結果，只到牛腹下毛的末端為止。如果將這（牛腹下毛的末端）再分成七份，就可以穿透金子，而金子不會阻礙它。如果將這（牛腹下毛的末端）再分成七份，就可以穿過水，而水不能浸潤它。將這（牛腹下毛的末端）分成七份，就是極微塵。這一一微塵都能產生子塵，所以叫做七母塵。這種極微塵在初教（指聲聞、緣覺二乘）中，要經過三個無數劫才能分析出來。相對於初教的塵，在終教（指菩薩乘）中，要經過不可計數的劫才能分析出來。到了一乘（指佛乘）中，要經過兩個佛世界塵數般的劫才能分析出來。到了最細微的程度，才成為一乘的極微塵。
無量遠劫（到）隔別成法。記載說：『無量遠劫即一念』，是將一根頭髮豎著分成十分，乃至百分、千分。將其中一分放在玉板上，用鋒利的刀刃斬斷。刀刃接觸到玉板的那一瞬間，就是一念。
《真記》中說：『十世』，一種說法是第十世，指的是總相的念頭。另一種說法是十世，指的是總相和別相合起來說。問：總相的一世取現在的這一念，那麼別相的世只有八世嗎？答：從現在的這一念來看，相對於現在的過去和未來，則前後相對而成立別相。所以在別相之中，世是九世而不是八世。如果不相對於前後，統統包含，超越對待，那就是總相的第十世。
《大記》中說：『九世即入成為十世嗎？還是說，就十世來討論即入呢？』答：兩種說法都可以。所以康藏說：『然而這九世互相即入，所以成為一個總句。總相和別相合起來成為十世。』這十世具足別異，同時顯現，成就緣起，所以能夠相入。』解釋說：『最初解釋的是九世即入成為十世。後面解釋的是就十世來說，使它們互相即入。』
《旨歸圓通鈔》中說：『三乘中立法孤單，所以時間隔斷了法。法既然流轉，所以時間也流轉。一乘中立法圓滿，所以時間隔不斷法。法不流轉，所以時間也不流轉。』
【English Translation】 English version: Because it needs to be divided into seven parts, it doesn't stop at sheep's wool, but only goes as far as the end of rabbit hair. A cow's hair dust (Niumao Chen), is the result of analyzing rabbit hair dust into seven parts, only reaching the end of the hair under the cow's belly. If this (the end of the hair under the cow's belly) is further divided into seven parts, it can penetrate gold, and the gold will not hinder it. If this (the end of the hair under the cow's belly) is further divided into seven parts, it can pass through water, and the water cannot moisten it. Dividing this (the end of the hair under the cow's belly) into seven parts is the extremely minute dust (Jiwei Chen). Each of these minute dusts can produce child dusts, so it is called seven mother dusts (Qimu Chen). This extremely minute dust, in the initial teaching (referring to the two vehicles of Sravaka and Pratyekabuddha), requires three countless kalpas to analyze. Compared to the dust of the initial teaching, in the final teaching (referring to the Bodhisattva vehicle), it requires countless kalpas to analyze. When it comes to the One Vehicle (referring to the Buddha Vehicle), it requires the number of kalpas equal to the dust of two Buddha worlds to analyze. Only when it reaches the most subtle degree does it become the extremely minute dust of the One Vehicle.
Countless distant kalpas (to) separate and form dharmas. It is recorded: 'Countless distant kalpas are one thought (Yinian)', which is to vertically divide a hair into ten parts, or even a hundred or a thousand parts. Place one of these parts on a jade board and cut it with a sharp blade. The moment the blade touches the jade board is one thought.
The 'True Record' (Zhen Ji) says: 'Ten Worlds (Shi Shi)', one explanation is the tenth world, referring to the thought of the general aspect (Zongxiang). Another explanation is ten worlds, referring to the combination of the general aspect and the specific aspect (Biexiang). Question: If the one world of the general aspect takes the present moment, then are there only eight worlds of the specific aspect? Answer: From the perspective of the present moment, relative to the past and future of the present, the front and back are relatively established as specific aspects. Therefore, in the specific aspects, there are nine worlds, not eight. If it is not relative to the front and back, but encompasses everything and transcends duality, then it is the tenth world of the general aspect.
The 'Great Record' (Da Ji) says: 'Do the nine worlds immediately enter and become the ten worlds? Or are we discussing immediate entry in terms of the ten worlds?' Answer: Both explanations are possible. Therefore, Kangzang says: 'However, these nine worlds immediately enter each other, thus forming a general sentence. The general aspect and the specific aspect combine to become the ten worlds.' These ten worlds are fully equipped with differences, appearing simultaneously, and accomplishing dependent origination, so they can enter each other.' The explanation says: 'The initial explanation is that the nine worlds immediately enter and become the ten worlds. The later explanation is that in terms of the ten worlds, they are made to immediately enter each other.'
The 'Essential Guide to Perfect Penetration Commentary' (Zhigui Yuantong Chao) says: 'The establishment of dharma in the Three Vehicles is isolated, so time separates the dharma. Since the dharma flows, time also flows. The establishment of dharma in the One Vehicle is complete, so time does not separate the dharma. Since the dharma does not flow, time also does not flow.'
也。故纓絡經云。佛告梵摩達王說。汝前臥狗是汝過去身。捋我是汝未來佛(云云)。又羅國僧智通乃相和尚十聖弟子之一也。居大白山彌理嵓穴修花嚴觀。忽一日見大豬過穴門。及通依常禮木刻尊像盡具誠懇。像語通曰。過穴之豬是汝過去之身。我即是汝當果之佛也。通聞此語即悟三世一際之旨。后詣相和尚敘之。和尚知其成器。遂以法界圖印授之也(已上)。則與梵摩達王事。雖時有正像之異處亦中邊之殊。然其因緣亦相類也(云云)。三乘中過去唯狗位。現在唯人位。未來唯佛位。故從過去狗至現在人。從現在人至未來佛。故云三乘中立法孤單故以時隔法。法是無常。時亦無常。一乘中過去狗中具人佛。現在人中具狗佛。未來佛中具狗人。故不從過去狗遷到現在人。不從現在人轉至未來佛也。故云一乘中立法交徹故以時隔法。法是常住故時亦常住也。問法雖是一。互望而成九世耶。如九世別法亦別耶。答如后義。謂且約吾身。於一年中約月。則一年十二月故吾身亦十二也。一月三十日故身亦三十也。一日十二時故身亦十二也。一時八刻故身亦八也。如是一年三百六十日一日百刻故身亦三萬六千也。故如九世別法亦別也。問約五位論九世者。昨昨日是過去過去故唯一也。昨日者約當體則過去現在。望今日則現在過
【現代漢語翻譯】 現代漢語譯本 也。所以《纓絡經》中說，佛告訴梵摩達王（Brahmadatta，人名）說：『你之前所臥的狗，是你的過去身；摸我的人，是你未來的佛。』（云云）。又，羅國僧人智通是相和尚（一位僧人的尊稱）的十位聖弟子之一。他居住在大白山彌理巖穴，修習華嚴觀。忽然有一天，他看見一隻大豬經過洞穴門口。智通如常以禮對待木刻尊像，非常誠懇。尊像告訴智通說：『經過洞穴的豬，是你的過去身；我就是你將來成就的佛。』智通聽了這話，立刻領悟了三世一際的宗旨。後來他去拜見相和尚，敘述此事。和尚知道他可以成材，於是將法界圖印授予了他（以上）。這與梵摩達王的事情，雖然在時間上有正像和異處的不同，也有中邊的差別，但它們的因緣也很相似（云云）。 三乘（Three Vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘）中，過去只有狗的地位，現在只有人的地位，未來只有佛的地位。所以從過去的狗到現在的的人，從現在的人到未來的佛。所以說三乘中立法孤單，所以用時間來隔開法。法是無常的，時間也是無常的。一乘（One Vehicle，佛教術語，指唯一的成佛之道）中，過去的狗中具有人佛，現在的人中具有狗佛，未來的佛中具有狗人。所以不從過去的狗遷移到現在的的人，不從現在的人轉到未來的佛。所以說一乘中立法交徹，所以用時間來隔開法。法是常住的，所以時間也是常住的。問：法雖然是一個，互相觀望而成為九世嗎？如果九世是不同的，那麼法也是不同的嗎？答：如後面的意義。比如以我們自身為例，在一年中按月來算，一年有十二個月，所以我們的身體也是十二。一個月有三十天，所以身體也是三十。一天有十二時辰，所以身體也是十二。一個時辰有八刻，所以身體也是八。像這樣，一年有三百六十天，一天有一百刻，所以身體也是三萬六千。所以如果九世是不同的，那麼法也是不同的。問：如果按照五位來討論九世，那麼昨天的昨天是過去中的過去，所以是唯一的。昨天，如果按照當體來說，是過去和現在。相對於今天來說，是現在中的過去。
【English Translation】 English version Thus, the Inga-la Sutra says, the Buddha told King Brahmadatta (Brahmadatta, a proper noun) : 'The dog you previously lay with is your past body; the one who strokes me is your future Buddha.' (etc.). Furthermore, the monk Zhitong of the Luo Kingdom was one of the ten holy disciples of Abbot Xiang (a respectful title for a monk). He resided in the cave of Mili on Mount Dabai, practicing the Huayan (Avatamsaka) contemplation. Suddenly, one day, he saw a large pig pass by the entrance of the cave. Zhitong, as usual, treated the wooden statue with reverence and sincerity. The statue told Zhitong: 'The pig that passed by the cave is your past body; I am the Buddha you will become in the future.' Upon hearing these words, Zhitong immediately understood the principle of the unity of the three times. Later, he visited Abbot Xiang and narrated the event. The Abbot, knowing that he could become a great vessel, bestowed upon him the Dharmadhatu (realm of dharma) diagram and seal (as above). This event and the story of King Brahmadatta, although differing in the timing of the true image and the different places, and also the differences between the center and the periphery, their causes and conditions are similar (etc.). In the Three Vehicles (Three Vehicles, Buddhist term referring to Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), in the past, there is only the position of a dog; in the present, only the position of a human; and in the future, only the position of a Buddha. Therefore, from the past dog to the present human, and from the present human to the future Buddha. Thus, it is said that the establishment of the law in the Three Vehicles is isolated, so time is used to separate the Dharma. The Dharma is impermanent, and time is also impermanent. In the One Vehicle (One Vehicle, Buddhist term referring to the sole path to Buddhahood), the past dog contains the human Buddha, the present human contains the dog Buddha, and the future Buddha contains the dog human. Therefore, one does not move from the past dog to the present human, nor does one transform from the present human to the future Buddha. Thus, it is said that the establishment of the law in the One Vehicle is interpenetrating, so time is used to separate the Dharma. The Dharma is permanent, so time is also permanent. Question: Although the Dharma is one, does it become the nine worlds by mutually observing each other? If the nine worlds are different, are the Dharmas also different? Answer: As in the meaning below. For example, taking ourselves as an example, in a year, counting by months, there are twelve months in a year, so our body is also twelve. There are thirty days in a month, so the body is also thirty. There are twelve hours in a day, so the body is also twelve. There are eight quarters in an hour, so the body is also eight. Like this, there are three hundred and sixty days in a year, and one hundred quarters in a day, so the body is also thirty-six thousand. Therefore, if the nine worlds are different, then the Dharmas are also different. Question: If we discuss the nine worlds according to the five positions, then yesterday's yesterday is the past of the past, so it is unique. Yesterday, if we speak of the entity itself, is the past and the present. Relative to today, it is the present of the past.
去。故具二也。今日者望昨日則過去未來。約當體則現在現在。望明日則未來過去。故具三也。明日者望今日則現在未來。約當體則未來現在。故具二也。明明日是未來未來故唯一也。是故唯是五位互望論故成九世。則法唯是一。互望論故亦成九世法也。何故云如九世別法亦別耶。答康藏云。以時與法不相離故故知爾也。三乘中色心等是法。約此法上前後遷流之義立為時。故時即假也。是故不論此義。一乘中以時與法不相離故。時亦是實也。是故如時之別法亦別也。
道身章云。如一夜中夢。已過父及未生子各三有九。覺時見之。但在一念心中。非此心中片分為父。片分為我。片分為子。總在一心。隨舉即攝。九人無所相知。而非絕無九人之別。又非一念之外立三為有。立六為無。有無同處一念而非有無之別(已上)。是故但其無我報心。全為父全為我全為子故。如九世別法亦別也。問現在一念簡餘八世之別義與於九世中無偏當之總義何別。答儼尊者以喻示相和尚云。如人夢見父及祖父登上蓋屋。子與孫子在下輸瓦。自處中間傳次而授也。祖父是過去。過去故唯一位。父是過去現在。現在過去故具二位。中間身則是過去未來現在現在未來過去故具三位。子是現在未來未來現在故具二位。孫子是未來故唯一位也。
【現代漢語翻譯】 現代漢語譯本 過去。所以具備兩種（時間屬性）。今天，相對於昨天來說，包含了過去和未來。就其自身而言，是現在和現在。相對於明天來說，包含了未來和過去。所以具備三種（時間屬性）。明天，相對於今天來說，包含了現在和未來。就其自身而言，是未來和現在。所以具備兩種（時間屬性）。明明後天是未來和未來，所以只有一種（時間屬性）。因此，只是因為這五位（過去過去、過去現在、現在現在、未來現在、未來未來）互相觀望討論，才形成了九世。那麼法本來只有一個，因為互相觀望討論的緣故，也形成了九世的法。為什麼說如同九世，不同的法也不同呢？回答：康藏（可能是指康藏地區的某種觀點）認為，因為時間和法不能分離，所以知道是這樣的。在三乘（聲聞乘、緣覺乘、菩薩乘）中，色（物質現象）、心（精神現象）等是法。根據這些法上的前後遷流的意義，建立了時間。所以時間是虛假的。因此不討論這個意義。在一乘（佛乘）中，因為時間和法不能分離，所以時間也是真實的。因此，如同時間的差別，法也不同。
《道身章》中說：『如同一夜中的夢，已過去的父親和未出生的兒子各有三種存在狀態，總共九種。醒來時看到這些，都只在一念心中。不是說這個心中一部分是父親，一部分是我，一部分是兒子。而是全部都在一心之中，隨便提起哪一個，就包含了全部。九個人互不相知，但並非完全沒有九個人的區別。又不是在一念之外，設立三種存在，設立六種不存在。存在和不存在同在一念之中，但並非沒有存在和不存在的區別（以上）。』因此，只是因為其無我報心，完全是父親，完全是我，完全是兒子，所以如同九世，不同的法也不同。問：現在一念，與其餘八世的區別意義，和在九世中沒有偏頗的總體意義，有什麼區別？答：儼尊者用比喻告訴相和尚說：『如同人夢見父親和祖父登上蓋好的屋頂，兒子和孫子在下面傳遞瓦片，自己處在中間依次傳遞。祖父是過去，因為是過去所以只有一種狀態。父親是過去和現在，現在和過去，所以具備兩種狀態。中間的身則是過去、未來、現在、現在、未來、過去，所以具備三種狀態。兒子是現在和未來，未來和現在，所以具備兩種狀態。孫子是未來，所以只有一種狀態。』
【English Translation】 English version Past. Therefore, it possesses two (temporal attributes). Today, relative to yesterday, includes the past and the future. Considered in itself, it is present and present. Relative to tomorrow, it includes the future and the past. Therefore, it possesses three (temporal attributes). Tomorrow, relative to today, includes the present and the future. Considered in itself, it is future and present. Therefore, it possesses two (temporal attributes). The day after tomorrow is future and future, so it has only one (temporal attribute). Therefore, it is only because these five positions (past past, past present, present present, future present, future future) observe and discuss each other that the nine periods of time are formed. Then the Dharma is originally only one, but because of mutual observation and discussion, it also forms the Dharma of the nine periods of time. Why is it said that like the nine periods of time, different Dharmas are also different? Answer: Kangzang (possibly referring to a certain viewpoint in the Kangzang region) believes that because time and Dharma cannot be separated, it is known to be so. In the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), form (material phenomena), mind (mental phenomena), etc., are Dharma. Based on the meaning of the flow of these Dharmas in the past and future, time is established. Therefore, time is false. Therefore, this meaning is not discussed. In the One Vehicle (Buddhayāna), because time and Dharma cannot be separated, time is also real. Therefore, like the difference in time, the Dharma is also different.
The 『Chapter on the Body of the Path』 says: 『Like a dream in one night, the father who has passed and the son who has not yet been born each have three states of existence, totaling nine. When awakened, seeing these, they are all only in one thought. It is not that one part of this mind is the father, one part is me, and one part is the son. Rather, everything is in one mind, and whichever one is mentioned includes everything. The nine people do not know each other, but it is not that there is no distinction between the nine people. Moreover, it is not that outside of one thought, three existences are established, and six non-existences are established. Existence and non-existence are in the same thought, but it is not that there is no distinction between existence and non-existence (above).』 Therefore, it is only because of its selfless retribution mind that it is completely the father, completely me, and completely the son, so like the nine periods of time, different Dharmas are also different. Question: What is the difference between the meaning of the distinction of the present one thought from the other eight periods of time, and the overall meaning of impartiality in the nine periods of time? Answer: Venerable Yan used a metaphor to tell Abbot Xiang: 『It is like a person dreaming of his father and grandfather climbing onto a built roof, and his son and grandson passing tiles below, and himself in the middle passing them in turn. The grandfather is the past, and because it is the past, there is only one state. The father is the past and present, present and past, so he has two states. The middle body is the past, future, present, present, future, past, so it has three states. The son is the present and future, future and present, so he has two states. The grandson is the future, so he has only one state.』
其在中間傳瓦之人約當體則簡餘八世。故現在現在也。通夢五人則於九世中無偏當也。故此人上具有二義。是故以總別時隔法也。
道身章云。儼師遷神十個日前。學徒進所問訊。師問大眾曰。經中一微塵中含十方世界與無量劫即一念等言。汝等作何物看。眾人白雲。緣起法無自性小不住小大不住大短不住短長不住長故爾耶。師曰。然之然矣。而猶生白雲何謂師曰。莫須多道。只言一故。
初發心時(至)常共和。法記云。問何故九世十世相即之次說初發心時便成正覺之義耶。答證分之法不可得故。或有行人於此無分故。為此人以證分之法性轉示之云。一無自性以一切為性。一塵無自性以十方為性。無量劫無自性以一念為性。一念無自性以無量劫為性。如是名為甚深真性也。行人意謂。已知真性如何得證。故復誨云。要當以此真性為心而發。於是行人如是而發。故發心即滿果也。是故住涅槃時常游生死。游生死時常住涅槃。故云生死涅槃常共和也。
所詮章佛種性文云。第三約一乘有二說。一攝前諸教所明種性。並皆具足主伴成宗。以同教故。攝方便故。二據別教種性。甚深因果無二。通依及正。盡三世間。該收一切。理事解行諸法門本來滿足已成熟訖故。大經云。菩薩種性甚深廣大與法界虛空等
【現代漢語翻譯】 現代漢語譯本：關於中間傳遞瓦片的人，大約相當於從個體到第八世的簡化。因此，這是指現在。如果貫通夢境的五個人，那麼在第九世中就沒有偏差。因此，這個人上面具有兩種含義。所以這是用總別、時間間隔的方法來解釋的。
道身章中說：『儼師（指一位法師）遷化（去世）十天前，學徒們前來問候。師父問大眾說：經中說一微塵中包含十方世界，與無量劫即一念等同。你們如何看待這句話？』眾人回答說：『緣起法沒有自性，小不能停留在小，大不能停留在大的狀態，短不能停留在短，長不能停留在長的狀態，所以是這樣的。』師父說：『是這樣，是這樣。』但仍然有人問：『如何理解？』師父說：『不要多說。只說一個「故」字。』
『初發心時（至）常共和。』法記中說：『問：為什麼在九世十世相即之後，就說初發心時便成正覺的意義呢？』答：因為證悟的法不可得。或者有些修行人對此沒有領悟。因此，爲了這些人，用證悟的法性來開示說：一無自性，以一切為性；一塵無自性，以十方為性；無量劫無自性，以一念為性；一念無自性，以無量劫為性。這叫做甚深真性。』修行人心裡想：『我已經知道了真性，如何才能證悟呢？』所以又教誨說：『要用這個真性作為心來發愿。』於是修行人這樣發願，所以發心就是圓滿的果。因此，住在涅槃時，常常遊歷生死；遊歷生死時，常常住在涅槃。所以說生死涅槃常常共同存在。
所詮章佛種性文中說：『第三，關於一乘，有兩種說法。一是攝取前面各種教義所闡明的種性，都完全具備主伴而成就宗義，因為是相同的教義，攝取方便之故。二是根據別教的種性，甚深的因果沒有差別，普遍地依據依報和正報，涵蓋整個三世間，包括一切的理事、解行等諸法門，本來就圓滿具足，已經成熟完畢。』《大經》中說：『菩薩的種性甚深廣大，與法界虛空相等。』
【English Translation】 English version: Regarding the person who passes tiles in the middle, it is approximately equivalent to simplifying from the individual to the eighth generation. Therefore, this refers to the present. If the five people who penetrate dreams, then there is no deviation in the ninth generation. Therefore, this person above has two meanings. So this is explained using the method of general and specific, and time intervals.
The Daoshen Chapter says: 'Ten days before Master Yan (referring to a Dharma master) passed away, the disciples came to inquire. The master asked the assembly: 'The sutra says that a single dust mote contains the ten directions of the world, and immeasurable kalpas are equal to a single thought. How do you view this statement?'' The assembly replied: 'The Dharma of dependent origination has no self-nature; small cannot remain in small, large cannot remain in large, short cannot remain in short, long cannot remain in long, so it is like this.'' The master said: 'It is so, it is so.' But someone still asked: 'How to understand?' The master said: 'Don't say too much. Just say one 'therefore'.'
'At the initial arising of the mind (until) always together.' The Dharma Record says: 'Question: Why, after the mutual inclusion of the ninth and tenth generations, is the meaning of attaining perfect enlightenment at the initial arising of the mind explained?' Answer: Because the Dharma of realization is unattainable. Or some practitioners have no understanding of this. Therefore, for these people, the Dharma nature of realization is used to explain: One has no self-nature, taking everything as its nature; one dust mote has no self-nature, taking the ten directions as its nature; immeasurable kalpas have no self-nature, taking a single thought as its nature; a single thought has no self-nature, taking immeasurable kalpas as its nature. This is called profound true nature.' The practitioner thinks: 'I already know the true nature, how can I realize it?' So he further instructs: 'You must use this true nature as the mind to make a vow.' Therefore, the practitioner makes a vow in this way, so the arising of the mind is the complete fruit. Therefore, when dwelling in Nirvana, one often travels through Samsara; when traveling through Samsara, one often dwells in Nirvana. Therefore, it is said that Samsara and Nirvana always coexist.
The Buddha-nature section of the Suoquan Chapter says: 'Third, regarding the One Vehicle, there are two explanations. One is to include the nature explained by the previous various teachings, all of which fully possess the principal and accompanying to achieve the doctrine, because it is the same teaching, and for the sake of including expedient means. The second is based on the nature of the Separate Teaching, the profound cause and effect are not different, universally based on the dependent and the direct, covering the entire three realms, including all the Dharmas of principle, phenomena, understanding, and practice, which are originally complete and fully possessed, and have already been completely matured.' The Great Sutra says: 'The Bodhisattva's nature is profound and vast, equal to the Dharma realm and empty space.'
。此之謂也。
真記云。初發心時便正覺者。約同教云。三賢十地中十解初發心住成滿。佛復治地住等成滿。佛此無明昧之殊然寄現也。若自別教。即吾身心名正覺耳。無寄十解位也。生死涅槃常共和者。若寄位云。寂滅涅槃之體從緣成生死。成生死時即性凈涅槃之體故也。約一乘。則生死涅槃非本自有在。吾須緣。何者。鬚生死緣中即具涅槃。須涅槃緣中即具生死故也。問何者生死。何者涅槃。答生死即汝身。涅槃即汝身。
探玄釋經中初發心菩薩即是佛之文云。或云因中說果。或云解同佛境。或云約理平等。若約三乘教亦得。如上說。今尋上下文。約一乘圓教始終相攝圓融無礙。得始即得終。窮終方原始。一由陀羅尼門緣起相攝故。二由普賢菩提心遍該六位故。即因是果也。三由法性無始終故。發心入始即正是終故。是故上文云。初發心時便成正覺。具足惠身不由他悟也。
妙理圓成觀云。今辨此義略分四別。一唯因門。從無始時盡未來際。恒是菩薩修萬行故。或純或雜無有休息。何以故。於一一行無究竟故。眾生界不可盡故。經云。我常於十方國土中行菩薩行。謂虛空不可盡眾生不可盡故無成也。如文殊為諸佛師。摩耶為諸佛母。此並住因門攝化也。二唯果門。盡前後際恒是佛故。何以故。
【現代漢語翻譯】 這就是所謂的道理。
《真記》中說，『初發心時便正覺』，這是按照同教的說法。在三賢十地中，十解的初發心住達到圓滿。佛又治理地住等，使其達到圓滿。佛的這種無明昧的差別，只是寄託于現象而已。如果是自別教，那麼我的身心就是正覺，沒有寄託於十解的地位。『生死涅槃常共和』，如果寄託于地位來說，寂滅涅槃的本體從因緣而成生死，成就生死時，就具有性凈涅槃的本體。如果按照一乘的說法，生死涅槃並非本來就存在，而是需要因緣。為什麼呢？因為需要生死的因緣中就具備涅槃，需要涅槃的因緣中就具備生死。問：什麼是生死？什麼是涅槃？答：生死就是你的身，涅槃就是你的身。
《探玄釋經》中關於『初發心菩薩即是佛』的文句說：或者說是因中說果，或者說是理解與佛的境界相同，或者說是按照理體平等。如果按照三乘教也可以，如上面所說。現在考察上下文，按照一乘圓教始終相攝，圓融無礙，得到開始就得到終結，窮盡終結才原始。一是由於陀羅尼門（Dharani-gate）的緣起相攝的緣故。二是由於普賢（Samantabhadra）菩提心遍及六位的緣故，即因就是果。三是由於法性沒有始終的緣故，發心進入開始就正是終結。所以上文說，『初發心時便成正覺，具足慧身不由他悟』。
《妙理圓成觀》中說，現在辨析這個意義，略分為四個方面。一是唯因門，從無始時到未來際，永遠是菩薩修習萬行，或者純粹或者夾雜，沒有休息。為什麼呢？因為每一行都沒有究竟，眾生界不可窮盡。經中說，『我常於十方國土中行菩薩行』，因為虛空不可窮盡，眾生不可窮盡，所以沒有成就。如文殊（Manjusri）是諸佛的老師，摩耶（Maya）是諸佛的母親，這些都是住在因門中攝化。
【English Translation】 This is what is meant by that.
Zhen Ji says, 'When first aspiring for enlightenment, one immediately attains perfect enlightenment.' This is according to the Tong teaching. Among the Three Worthies and Ten Grounds, the initial aspiration for enlightenment in the Ten Understandings is fulfilled. The Buddha then governs the Ground-Abiding and other stages to their fulfillment. The Buddha's subtle difference in ignorance is merely a manifestation. If it is the Self-Distinct Teaching, then my own mind and body are perfect enlightenment, without relying on the position of the Ten Understandings. 'Birth and death and Nirvana are always together.' If relying on a position, the substance of tranquil extinction Nirvana arises from conditions to become birth and death. When birth and death are achieved, it possesses the substance of self-nature pure Nirvana. According to the One Vehicle, birth and death and Nirvana are not inherently existent, but require conditions. Why? Because the condition of birth and death inherently contains Nirvana, and the condition of Nirvana inherently contains birth and death. Question: What is birth and death? What is Nirvana? Answer: Birth and death is your body; Nirvana is your body.
Tanxuan's commentary on the sutra, regarding the phrase 'the Bodhisattva who first aspires for enlightenment is the Buddha,' says: Some say it is speaking of the result in the cause; some say it is understanding the same as the Buddha's realm; some say it is according to the equality of principle. If according to the Three Vehicle teachings, it is also possible, as mentioned above. Now examining the context, according to the One Vehicle Perfect Teaching, beginning and end interpenetrate, perfectly harmonized and unobstructed. Obtaining the beginning is obtaining the end; exhausting the end is returning to the origin. First, it is due to the interpenetration of conditions arising from the Dharani-gate (Dharani-gate). Second, it is due to the Bodhicitta (mind of enlightenment) of Samantabhadra (Samantabhadra) pervading the six positions, that is, the cause is the result. Third, it is due to the Dharma-nature having no beginning or end; aspiring for enlightenment and entering the beginning is precisely the end. Therefore, the above text says, 'When first aspiring for enlightenment, one immediately attains perfect enlightenment, fully possessing the wisdom body without relying on others' enlightenment.'
The 'Perfected Contemplation of Wonderful Principle' says, now distinguishing this meaning, briefly dividing it into four aspects. First, the solely causal gate, from beginningless time to the end of the future, is eternally the Bodhisattva cultivating myriad practices, either purely or mixed, without rest. Why? Because each practice has no ultimate end, and the realm of sentient beings is inexhaustible. The sutra says, 'I constantly practice the Bodhisattva path in the ten directions of lands,' because space is inexhaustible and sentient beings are inexhaustible, so there is no accomplishment. For example, Manjusri (Manjusri) is the teacher of all Buddhas, and Maya (Maya) is the mother of all Buddhas; these are all dwelling in the causal gate, gathering and transforming.
德相全真不墮時數無盡極故。三亦因亦果門。謂有發心及成正覺於一切時念念發心唸唸成佛故。罪因非果門。謂無心可發。無佛可成故。真法界中無二性故。
道身章云。問三世間為佛身心者。佛身大寬故眾生等在佛身心耶。眾生業果即是佛耶。答二義共得。舍那品云。佛一毛孔中無量眾生住。各自受苦樂而不知去來等。又亦得眾生業果等即正是佛。問眾生業果即是佛者。從古即佛。何言初發心時方成佛耶。答從古是佛。而發心時方知是佛耳。如夢走馳。自夢即寂。而悟朝方知走即臥耳。
大記云。初發心時等者。二十二位之中隨何一位起善惡心。為初發心即是便正覺也。問以起善心為發心正覺者可也。何以起噁心為初發心亦正覺耶。答約無住別教。則二十二位皆是無住之位故。始起噁心之時乃至攝於后際佛果故也。問若爾無住別教中亦有如是發心正覺之義耶。答隨於何位起善惡心便正覺者。非謂先迷後覺。但本來覺故云正覺耳。生死涅槃等者。二十二位中三途五乘等所有分段變易。及圓教中分段變易。合取為生死邊。其中所有二四涅槃及十涅槃。合取為涅槃邊。此二互不相知一無分別故。云常共和也。
問然財生死非所厭。何故至相云六道因果依厭求脫耶。答望二乘等諸有情故作是說耳。若約普
【現代漢語翻譯】 現代漢語譯本：德相完全真實，不落入時間和數量的限制，是無盡的緣故。三亦因亦果門，指的是有發心和成就正覺，在一切時候唸唸發心，唸唸成佛的緣故。罪因非果門，指的是沒有心可以發起，沒有佛可以成就的緣故。在真法界中沒有二元對立的性質的緣故。
《道身章》說：『問：三世間（過去、現在、未來）為佛的身心，那麼眾生等同於在佛的身心中嗎？眾生的業果就是佛嗎？』答：兩種說法都成立。《舍那品》說：『佛的一個毛孔中有無量眾生居住，各自承受苦樂，而不知道去來等。』又，眾生的業果等同於正是佛。問：眾生的業果就是佛，那麼從古以來就是佛，為什麼說初發心的時候才成佛呢？答：從古以來就是佛，而在發心的時候才知道是佛罷了。如同夢中奔跑，自認為夢境是真實的，而醒來后才知道奔跑就是躺臥。』
《大記》說：『初發心時等』，指的是二十二個位次中，無論在哪一個位次生起善惡之心，作為初發心，就是便正覺。問：以生起善心作為發心正覺是可以理解的，為什麼生起噁心作為初發心也是正覺呢？答：從無住別教的角度來說，二十二個位次都是無住的位次，所以開始生起噁心的時候，乃至包含於後來的佛果。問：如果這樣，無住別教中也有這樣的發心正覺的意義嗎？答：無論在哪一個位次生起善惡之心便是正覺，不是說先迷惑後覺悟，只是本來覺悟，所以說是正覺。生死涅槃等，指的是二十二個位次中，三途（地獄、餓鬼、畜生）五乘（人、天、聲聞、緣覺、菩薩）等所有分段生死和變易生死，以及圓教中的分段生死和變易生死，合起來作為生死的一邊。其中所有的二種涅槃、四種涅槃以及十種涅槃，合起來作為涅槃的一邊。這兩者互不相知，沒有分別，所以說是常共和。』
問：既然如此，生死並非所厭惡的，為什麼《至相》中說六道因果要依靠厭離來求得解脫呢？答：這是針對二乘（聲聞乘、緣覺乘）等諸有情眾生而說的。如果從普遍的角度來說
【English Translation】 English version: The virtuous characteristics are completely true, not falling into the limitations of time and number, and are endless. The 'Three are both Cause and Effect' gate refers to having the initial aspiration (發心, fa xin) and achieving perfect enlightenment (正覺, zheng jue), constantly generating the aspiration and constantly becoming a Buddha at all times. The 'Sinful Cause is not the Result' gate refers to having no mind to initiate and no Buddha to achieve. In the true Dharma realm (真法界, zhen fa jie) there is no dualistic nature.
The 'Chapter on the Body of the Path' says: 'Question: If the three realms (三世間, san shi jian) are the body and mind of the Buddha, are sentient beings (眾生, zhong sheng) therefore within the Buddha's body and mind? Is the karmic result (業果, ye guo) of sentient beings the Buddha?' Answer: Both meanings are valid. The 'Chapter on Vairocana' says: 'In one pore of the Buddha reside countless sentient beings, each experiencing suffering and joy, unaware of their coming and going.' Also, the karmic result of sentient beings is indeed the Buddha. Question: If the karmic result of sentient beings is the Buddha, then they have been Buddhas since ancient times. Why is it said that they only become Buddhas when they first generate the aspiration?' Answer: They have been Buddhas since ancient times, but they only realize they are Buddhas when they generate the aspiration. It is like running in a dream, believing the dream to be real, but upon awakening, realizing that the running was actually lying down.'
'The Great Commentary' says: 'The time of the initial aspiration, etc.,' refers to generating good or evil thoughts in any of the twenty-two stages (二十二位, er shi er wei). This initial aspiration is then immediate perfect enlightenment. Question: It is understandable that generating good thoughts is considered the aspiration for perfect enlightenment, but why is generating evil thoughts also considered the initial aspiration for perfect enlightenment?' Answer: From the perspective of the Non-Abiding Distinct Teaching (無住別教, wu zhu bie jiao), all twenty-two stages are non-abiding stages. Therefore, the moment evil thoughts arise, they are included in the subsequent Buddha-fruit. Question: If that is the case, does the Non-Abiding Distinct Teaching also have the meaning of aspiration for perfect enlightenment?' Answer: Generating good or evil thoughts in any stage is perfect enlightenment, not because one is first deluded and then enlightened, but because one is originally enlightened, hence the term 'perfect enlightenment.' 'Birth and death, Nirvana, etc.,' refers to all the segmented birth and death (分段生死, fen duan sheng si) and variable birth and death (變易生死, bian yi sheng si) in the twenty-two stages, such as the three evil paths (三途, san tu) and the five vehicles (五乘, wu cheng), as well as the segmented birth and death and variable birth and death in the Perfect Teaching (圓教, yuan jiao), which are combined as one side of birth and death. All the two Nirvanas, four Nirvanas, and ten Nirvanas are combined as one side of Nirvana. These two are mutually unknowing and without distinction, hence the term 'always together.'
Question: If that is the case, then birth and death are not something to be厭離(yan li, detested). Why does the 'Ultimate Aspect' say that the causes and effects of the six realms (六道, liu dao) rely on厭離(yan li, detestation) to seek liberation?' Answer: This is said in relation to sentient beings such as the Two Vehicles (二乘, er cheng). If we consider it from a universal perspective
賢門云。皆實自德更無異事也。問若爾三途之因十惡等業為所修耶。答約實則爾。是故滿足王知識事等是實法門也。問若爾者。何故云如幻法門等耶。答但隨三乘相如是云耳。又言罪福者。約我人實執位云耳。若離此執。一切罪福如幻如空。如是法中有何罪福。故云幻也。
觀師釋滿足王法門云。此教所說一切皆實。何以言化。答自力攝生一切皆實。逆行苦事須云權化得。此中意化亦是實。實體遍故。實亦化故也。
道身云。一乘緣者。隨舉一法總攝余法無餘。為此一法之緣耳。四緣等諸緣之實皆消於一乘。問若以此門亦得云。作十惡生天。修十善墮獄。答至得此意得云。此義末得。此意非粗。所傳儼師恒道了。問淺深方須。答義云云。問一乘殺彼生時。能殺亦死亦有罪耶。答解行以上自在位中逆順並修。見聞以下劣凡夫者不能見機。漫殺物命於物無益亦自墮獄。如彼鼠子效師子跳墮火坑等(云云)。問三世間皆是佛者。草木取用則害佛身得罪耶。答以佛言雖皆是佛。以眾生云都非是佛。斷有何罪(云云)。眾生與草木是須處所須雖同我。內眾生者殺而有罪之所須也。草木者斷取無罪之所須矣。
理事冥然(至)大人境。法記云。此中理事者。生死無性以涅槃為性。涅槃無性以生死為性。則生死涅
【現代漢語翻譯】 賢門說：『一切都是真實的，源於自身的德行，沒有其他不同的事情。』問：『如果這樣，那麼三惡道的因，如十惡等惡業，是誰修造的呢？』答：『從實相的角度來說，確實如此。所以，滿足王（指佛）的知識、事行等，都是真實的法門。』問：『如果這樣，為什麼又說如幻法門等呢？』答：『這只是隨順三乘（聲聞乘、緣覺乘、菩薩乘）的表相而這樣說的。』又說罪福，是從執著於我和人的實有的角度來說的。如果離開了這種執著，一切罪福都如幻如空。在這樣的法中，哪裡還有什麼罪福呢？所以說是幻。』
觀師解釋滿足王法門說：『此教所說的一切都是真實的，為什麼又說是化現呢？』答：『以自身的力量攝受眾生，一切都是真實的。如果是逆行苦事，就必須說是權巧化現才能做到。』這裡的意思是，化現也是真實的，因為實體的普遍存在。真實也是化現，因為它們相互依存。』
道身說：『一乘（指唯一的成佛之道）的因緣，是隨便舉出一個法，就能總攝其餘一切法，沒有遺漏，因為這是爲了這一個法的因緣。四緣（因緣、等無間緣、所緣緣、增上緣）等諸緣的實相，都消融於一乘之中。』問：『如果用這個道理，也可以說，作十惡可以生天，修十善會墮入地獄嗎？』答：『達到這種理解的程度，就可以這樣說。』這種意義還沒有被理解，這種意義並不粗淺。所傳的儼師（法藏）經常這樣說。問：『淺深方面需要注意什麼？』答：『意義是這樣的。』問：『在一乘的境界中，殺害他人使其死亡，能殺的人是死了還是活著，或者有罪嗎？』答：『在解行以上的自在位中，逆行和順行都可以同時修習。見聞以下的低劣凡夫不能見機行事，隨意殺害生命，對被殺者沒有益處，自己也會墮入地獄。就像那隻老鼠模仿獅子跳躍，結果掉進火坑一樣（云云）。』問：『三世間（過去、現在、未來）都是佛，那麼砍伐草木取用，是不是就等於傷害佛身而有罪呢？』答：『從佛的角度來說，一切都是佛；但從眾生的角度來說，一切都不是佛。砍斷草木有什麼罪呢（云云）？』眾生和草木都是需要的地方，雖然需要的地方相同，但內在的眾生是殺害了就有罪的所須，草木是砍伐取用沒有罪的所須。』
理事冥然（至）大人境。法記說：『這裡所說的理事，是指生死沒有自性，以涅槃為自性；涅槃沒有自性，以生死為自性。那麼生死涅槃』
【English Translation】 Xián Mén said, 'Everything is real, originating from one's own virtue, and there are no other different matters.' Question: 'If that's the case, then who cultivates the causes of the three evil paths, such as the ten evil deeds?' Answer: 'From the perspective of reality, it is indeed so. Therefore, the knowledge and actions of Satisfying King (referring to the Buddha) are all real Dharma doors.' Question: 'If that's the case, why is it said that they are like illusory Dharma doors?' Answer: 'This is only said in accordance with the appearances of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' Furthermore, the talk of sin and merit is from the perspective of clinging to the reality of 'I' and 'person'. If one is free from this clinging, all sins and merits are like illusions and emptiness. In such a Dharma, where are there any sins and merits? Therefore, it is said to be illusory.'
Master Guan explained the Dharma door of Satisfying King, saying, 'Everything spoken in this teaching is real. Why is it said to be transformation?' Answer: 'To gather beings with one's own power, everything is real. If it is a matter of adverse and bitter deeds, it must be said to be skillful transformation in order to be accomplished.' The meaning here is that transformation is also real because the substance is pervasive. Reality is also transformation because they are interdependent.'
Dàoshēn said, 'The condition for the One Vehicle (referring to the sole path to Buddhahood) is that by randomly picking up one Dharma, one can encompass all other Dharmas without omission, because this is for the condition of this one Dharma. The reality of the Four Conditions (hetupratyaya, samanantarapratyaya, alambanapratyaya, adhipatipratyaya) and other conditions all dissolve into the One Vehicle.' Question: 'If using this principle, can it also be said that performing the ten evil deeds can lead to rebirth in the heavens, and cultivating the ten good deeds can lead to falling into hell?' Answer: 'Reaching the level of understanding this meaning, one can say so.' This meaning has not yet been understood; this meaning is not superficial. Master Yǎn (Fazang) often said this. Question: 'What needs attention in terms of shallowness and depth?' Answer: 'The meaning is like this.' Question: 'In the realm of the One Vehicle, if one kills another causing death, is the killer dead or alive, or is there sin?' Answer: 'In the position of freedom above understanding and practice, both adverse and favorable practices can be cultivated simultaneously. Inferior ordinary people below seeing and hearing cannot see the opportunity and recklessly kill living beings, which is of no benefit to the killed and will cause oneself to fall into hell. It's like that mouse imitating a lion's jump and falling into a fire pit (etc.).' Question: 'If the three worlds (past, present, and future) are all Buddha, then cutting down trees and plants for use is equivalent to harming the Buddha's body and incurring sin?' Answer: 'From the Buddha's perspective, everything is Buddha; but from the perspective of sentient beings, nothing is Buddha. What sin is there in cutting down trees and plants (etc.)?' Sentient beings and plants are both needed places, although the needed places are the same, the inner sentient beings are what is needed where killing is sinful, and plants are what is needed where cutting and taking is not sinful.'
Principle and phenomena are mysteriously united (to) the realm of great people. Fǎjì said, 'The principle and phenomena spoken of here refer to the fact that birth and death have no self-nature, taking nirvāṇa as their self-nature; nirvāṇa has no self-nature, taking birth and death as their self-nature. Then birth and death nirvāṇa'
槃之無性為理。無性之生死涅槃為事。故古人云。緣起無性無性緣起也。緣起無性是理。無性緣起是事也。理亦真性之理。事亦真性之事。故云冥然無分別此是十佛普賢境也。
真記云。理事冥然等者。總明上意。上來所現雖有多法。而不出理事故也。十佛普賢境者。問緣起分唯普賢境。何云十佛耶。答佛外向心與普賢心冥合不分故。正取普賢而不分。義中並舉十佛耳。
大記云。理事冥然等者。通結證教二分大意耶。唯教分耶。答一云通結也。謂下句云十佛普賢大人境故。一云唯結教分。謂證分結云證智所知非余境故。問初意中何理何事耶。答證分理。緣起分事也。則證教無分別也。故下文云。證教兩法舊來中道一無分別也。又約證分以佛證心為理。所現三世間注為事。又緣起分中無住本法為理。二十二位為事。是故證分理事無分別者十佛大人境。教分理事無分別者普賢大人境也。此意則證分唯是十佛之境。教分之中不言十佛也。謂內向則十佛。外向則普賢故。今通結內外之時如是言耳。后意則問。既云十佛大人境也。何云唯結教分耶。答緣起分中亦有十佛。以此教分亦是十佛外向門故也。此約佛與普賢相續各別之義。
簡義章云。八尺柱相為事。柱之無生為理者。三乘之義。若一乘中即此八尺
【現代漢語翻譯】 現代漢語譯本： 槃（pán，指涅槃）的無自性是理，無自性的生死涅槃是事。所以古人說：『緣起無自性，無自性緣起』。緣起無自性是理，無自性緣起是事。理也是真性之理，事也是真性之事。所以說，冥然無分別，這就是十佛（shí fó，指十方諸佛）普賢（Pǔxián，菩薩名，象徵菩薩的行愿）的境界。 真記（Zhēn Jì，可能是某種註釋或記錄）說：『理事冥然等』，是總括說明上面的意思。上面所展現的雖然有很多法，但都不超出理和事。『十佛普賢境』，有人問：緣起分唯是普賢的境界，為什麼說是十佛呢？回答說：佛的內向心與普賢的心冥合不分，所以雖然主要取普賢，但其意義中也包括了十佛。 大記（Dà Jì，可能是某種註釋或記錄）說：『理事冥然等』，是通盤總結證分（zhèng fēn，通過修行證悟的部分）和教分（jiào fēn，通過教理學習的部分）兩部分的大意嗎？還是隻總結教分呢？回答說：一種說法是通盤總結，因為下句說『十佛普賢大人境』。另一種說法是隻總結教分，因為證分的總結是『證智所知非余境』。有人問：在第一種說法中，什麼是理，什麼是事呢？回答說：證分是理，緣起分是事。這樣，證分和教分就沒有分別了。所以下文說：『證教兩法舊來中道一無分別』。又可以從證分來說，以佛的證悟心為理，所顯現的三世間（sān shìjiān，指眾生世間、器世間、智正覺世間）為事。又從緣起分來說，以無住本法為理，二十二位（èrshíèr wèi，指菩薩修行的二十二個位次）為事。因此，證分的理事無分別就是十佛大人境，教分的理事無分別就是普賢大人境。這個意思是說，證分只是十佛的境界，教分中沒有提到十佛。因為內向就是十佛，外向就是普賢，現在通盤總結內外的時候才這樣說。後面的意思是問：既然說是『十佛大人境』，為什麼又說是隻總結教分呢？回答說：緣起分中也有十佛，因為這個教分也是十佛的外向門。這是從佛與普賢相續各別的意義來說的。 簡義章（Jiǎn Yì Zhāng，可能是某種文獻或章節）說：八尺柱的相為事，柱的無生為理，這是三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘）的意義。如果在一乘（yī shèng，指佛乘）中，就是這八尺柱本身。
【English Translation】 English version: The non-self-nature of Nirvana (pán, referring to Nirvana) is principle (理, lǐ), and the birth and death of Nirvana without self-nature is phenomena (事, shì). Therefore, the ancients said: 'Dependent origination is without self-nature, and without self-nature is dependent origination.' Dependent origination without self-nature is principle, and without self-nature is dependent origination is phenomena. Principle is also the principle of true nature, and phenomena is also the phenomena of true nature. Therefore, it is said that being in a state of serene non-differentiation, this is the realm of the Ten Buddhas (shí fó, referring to Buddhas of the ten directions) and Samantabhadra (Pǔxián, a Bodhisattva symbolizing the vows and practices of Bodhisattvas). The 'True Record' (Zhēn Jì, possibly a commentary or record) says: 'Principle and phenomena being serenely equal,' this is a general explanation of the above meaning. Although there are many dharmas manifested above, they do not go beyond principle and phenomena. Regarding 'the realm of the Ten Buddhas and Samantabhadra,' someone asks: The origination section is only the realm of Samantabhadra, why is it said to be the Ten Buddhas? The answer is: The Buddha's inward-turning mind merges with Samantabhadra's mind without separation, so although Samantabhadra is mainly taken, the meaning also includes the Ten Buddhas. The 'Great Record' (Dà Jì, possibly a commentary or record) says: 'Principle and phenomena being serenely equal,' is this a comprehensive summary of the meaning of both the proof section (zhèng fēn, the part of enlightenment through practice) and the teaching section (jiào fēn, the part of learning through doctrine)? Or does it only summarize the teaching section? The answer is: One view is that it is a comprehensive summary, because the following sentence says 'the realm of the Ten Buddhas and Samantabhadra, the great beings.' Another view is that it only summarizes the teaching section, because the summary of the proof section is 'what is known by the wisdom of proof is not another realm.' Someone asks: In the first view, what is principle and what is phenomena? The answer is: The proof section is principle, and the origination section is phenomena. In this way, there is no difference between the proof section and the teaching section. Therefore, the following text says: 'The two dharmas of proof and teaching have always been the Middle Way, without any difference.' Furthermore, from the perspective of the proof section, the Buddha's enlightened mind is taken as principle, and the manifested three realms (sān shìjiān, referring to the sentient beings realm, the physical world realm, and the wisdom and enlightenment realm) are taken as phenomena. Also, from the perspective of the origination section, the non-abiding fundamental dharma is taken as principle, and the twenty-two stages (èrshíèr wèi, referring to the twenty-two stages of Bodhisattva practice) are taken as phenomena. Therefore, the non-differentiation of principle and phenomena in the proof section is the realm of the Ten Buddhas, the great beings, and the non-differentiation of principle and phenomena in the teaching section is the realm of Samantabhadra, the great beings. This means that the proof section is only the realm of the Ten Buddhas, and the teaching section does not mention the Ten Buddhas. Because inward-turning is the Ten Buddhas, and outward-turning is Samantabhadra, this is said when comprehensively summarizing both inward and outward. The later meaning asks: Since it is said to be 'the realm of the Ten Buddhas, the great beings,' why is it said to only summarize the teaching section? The answer is: There are also Ten Buddhas in the origination section, because this teaching section is also the outward-turning gate of the Ten Buddhas. This is from the meaning of the continuous distinction between the Buddha and Samantabhadra. The 'Chapter on Simplified Meaning' (Jiǎn Yì Zhāng, possibly a document or chapter) says: The appearance of an eight-foot pillar is phenomena, and the non-arising of the pillar is principle, this is the meaning of the Three Vehicles (sān shèng, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If it is in the One Vehicle (yī shèng, referring to Buddhayāna), then it is the eight-foot pillar itself.
柱相為理。柱之無生為事。又理平等則事亦平等。事差別則理亦差別也。若體解大道則自事以外何處得理。故至相云。沖宗不遺于玄想。圓道莫簡於始門。蓋在此矣。三乘說平等一心。一乘說種種心。則亦得言三乘理平等一乘理差別。問只其名異。所詮則應無別耶。答須理即理。須事即事。所須緣別理事有殊。然以一柱隨須立。故全體無二。問理事平等差別四句云何。答立在同教應作四句。此別教中不作四句。以法深言淺故。但一柱言下須理即理。須事即事。平等差別隨須皆得。是故須而即圓。道而即是無側無陰。據而中道。約而滿宗。非前非后。一乘幽致厥爾。請虛襟而取焉。
能人海印(至)得利益。法記云。海印中真自利利他。謂攝入三世間法是自利。現現三世間法是利他。然一乘中無利他也。何者。所化眾生是自內證五海之中眾生故。應機而起能被之。教從自海印定中所起故也。繁出如意者。從海印定所起之教為如意也。此有二義。一稱于佛意故。二稱于眾生之意故。名為如意。比如輪王所有如意。在王藏內不雨眾寶。若轉輪王以此如意出置幢上。為貧窮人請雨。眾寶隨其所須雨種種物。無不如意。然此物等本不在於如意珠內及輪王身。而虛空中但以眾生之感及王勢力。此如意珠雨寶無盡也。如是以佛
【現代漢語翻譯】 現代漢語譯本 柱相即是理。柱的無生即是事。而且理平等，則事也平等；事有差別，則理也有差別。如果能體悟大道，那麼在事之外，又從哪裡能得到理呢？所以《至相》中說：『沖宗不遺于玄想，圓道莫簡於始門。』大概就是這個意思。三乘說平等一心，一乘說種種心，那麼也可以說三乘的理是平等的，一乘的理是有差別的。問：只是名稱不同，所詮釋的道理應該沒有區別吧？答：需要理的時候就是理，需要事的時候就是事，所需要的因緣不同，理事也就不同。然而用一根柱子來隨順所需而建立，所以全體沒有二致。問：理事平等、差別這四句應該怎麼理解？答：立足於同教應該可以作四句分析。但在別教中不作四句分析，因為佛法深奧而語言淺顯。只要一聽到『柱』這個字，需要理的時候就是理，需要事的時候就是事，平等和差別都可以隨順所需而得到。因此，隨順所需就是圓滿，所說的道就是真理，沒有偏頗和陰影，依據它就是中道，概括它就是圓滿的宗旨。既不是前，也不是后，一乘的幽深意境就在這裡，請敞開心懷來領受吧。
『能人海印』到『得利益』。《法記》中說：海印中真實地自利利他，即攝入三世間法是自利，顯現三世間法是利他。然而在一乘中沒有利他，為什麼呢？因為所教化的眾生是自身內證五海之中的眾生。應機而起，能夠施教，教法是從自身海印定中所產生的。『繁出如意』是指從海印定中所產生的教法就像如意寶珠一樣。這有兩層含義：一是符合佛的意願，二是符合眾生的意願，所以稱為如意。比如轉輪王擁有的如意寶珠，如果放在輪王的寶庫里，就不會降下各種寶物。如果轉輪王把這個如意寶珠拿出來放在旗桿上，為貧窮的人祈求降雨，各種寶物就會隨著他們的需求而降下，沒有不如意的。然而這些寶物原本並不在如意寶珠內，也不在轉輪王身上，只是憑藉虛空中眾生的感應和輪王的力量，這個如意寶珠就能源源不斷地降下寶物。同樣，佛也是這樣。
【English Translation】 English version Pillar's form is principle (理, lǐ). Pillar's non-origination is phenomenon (事, shì). Furthermore, if principle is equal, then phenomena are also equal. If phenomena are different, then principle is also different. If one can embody and understand the Great Path, then where can one obtain principle outside of phenomena? Therefore, the 'Supreme Appearance' says: 'The profound doctrine does not neglect subtle contemplation, and the perfect path is not simpler than the initial gate.' This is likely the meaning. The Three Vehicles speak of equal one-mind, while the One Vehicle speaks of various minds. Thus, it can also be said that the principle of the Three Vehicles is equal, while the principle of the One Vehicle is different. Question: Are the names merely different, and the doctrines they explain essentially the same? Answer: When principle is needed, it is principle; when phenomenon is needed, it is phenomenon. The necessary conditions are different, so principle and phenomenon are distinct. However, a single pillar is established according to need, so the whole is without duality. Question: What about the four phrases of equality and difference between principle and phenomenon? Answer: When based on the common teaching, four phrases can be made. But in this special teaching, four phrases are not made, because the Dharma is profound and the language is shallow. But upon hearing the word 'pillar,' when principle is needed, it is principle; when phenomenon is needed, it is phenomenon. Equality and difference can both be obtained according to need. Therefore, following need is immediately perfect, the path is immediately truth, without bias or shadow, based upon it is the Middle Way, and summarized it is the complete doctrine. Neither before nor after, the profound essence of the One Vehicle is here. Please open your heart and receive it.
'The capable person's Ocean Seal' to 'obtains benefit.' The Dharma Record says: In the Ocean Seal, there is true self-benefit and benefiting others, meaning that incorporating the three realms of existence is self-benefit, and manifesting the three realms of existence is benefiting others. However, in the One Vehicle, there is no benefiting others. Why? Because the beings to be transformed are beings within one's own self-realized five oceans. Responding to the occasion and arising, able to bestow teachings, the teachings arise from one's own Ocean Seal Samadhi. 'Abundantly producing as desired' means that the teachings arising from the Ocean Seal Samadhi are like a wish-fulfilling jewel. This has two meanings: first, it accords with the Buddha's intention; second, it accords with the intention of sentient beings, so it is called 'as desired.' For example, the wish-fulfilling jewel possessed by a Wheel-Turning King, if kept within the king's treasury, will not rain down various treasures. If the Wheel-Turning King takes this wish-fulfilling jewel and places it on a banner pole, requesting rain for the poor, various treasures will rain down according to their needs, without anything not being as desired. However, these treasures were originally not within the wish-fulfilling jewel, nor within the Wheel-Turning King's body, but only through the sentient beings' resonance in the empty space and the king's power, this wish-fulfilling jewel can endlessly rain down treasures. Likewise, the Buddha is the same.
誓願及眾生感。海印之教應眾生也。在藏內時喻佛內證。出置幢上雨寶之時喻佛外化也。不思議者。從不思議內證而起。應不可說。眾生數起故也。雨寶益生滿虛空者。虛空無邊故世界無邊世界無邊故眾生無邊。於此無邊眾生。如是之教無所不被故也。眾生隨器得利益者。此如意教於三乘五乘無量乘等一切眾生中各各稱根令得利益故也。問若爾於此花嚴得三乘別果耶。答無也。謂此大經中具無量乘故。乃於此經所具無量乘中。大品經等得別果耳。
真記云。海印三昧者。自證離言。何故利他之初明耶。答表利他緣起無別自體。但依十佛內證海印所起故也。若不爾者。道有私隱故。繁出等者。于唸唸中起如意教盡未來際無休息故。又但一念全攝法界無側故也。是故云不思議也。雨寶者。約教云寶也。又是眾生受用種種寶物也。滿虛空者。眾生蒙不思議教。則知其不動凡心與法性虛空只是一物本自圓滿故也。隨器得利者。山王普機得總相教。差別小機得差別教。各自成益故也。大記云。海印者。通證教二分故明於教分耳。又此四句是第四重海印故也。問第四重海印是定內故利他相隱。何故以配利他耶。答第四重內具同別二教故。若直約一道朱印而論。即無差別故是別教。若約屈曲而言。是差別故即同教中逐機之義也
【現代漢語翻譯】 現代漢語譯本 誓願與眾生的感應。海印（Haein, 指海印三昧）之教是應眾生而設的。在藏內時，比喻佛的內證。取出置於幢上如雨般降下寶物時，比喻佛的外化。不可思議之處在於，它從不可思議的內證而生起，應不可說的眾生數量而生起。如雨般降下寶物利益眾生，充滿虛空，是因為虛空無邊，所以世界無邊，世界無邊所以眾生無邊。對於這無邊的眾生，這樣的教法無所不被覆蓋。 眾生隨各自的根器獲得利益，是因為這如意之教在三乘、五乘、無量乘等一切眾生中，各自按照他們的根器，使他們獲得利益。問：如果這樣，那麼在此《華嚴經》中能得到三乘的差別果報嗎？答：沒有。因為這部大經中具備無量乘。只是在此經所具備的無量乘中，《大品經》等才能得到差別果報。 真記中說：『海印三昧是自證離言的境界，為何在利他的開始就闡明呢？』答：表明利他的緣起沒有獨立的自體，只是依靠十佛內證的海印所生起。如果不是這樣，道就會有私藏。繁出等，是指在念念之中生起如意之教，直到未來際都沒有休息。而且只是一念就完全攝取法界，沒有偏頗。所以說不可思議。雨寶，從教法的角度來說是寶物。也是眾生受用種種寶物。充滿虛空，是指眾生蒙受不可思議的教法，就知道其不動的凡心與法性虛空只是一物，本來就圓滿。隨器得利，是指山王普機得到總相教，差別小機得到差別教，各自成就利益。 大記中說：『海印，貫通證和教二分，所以闡明教分。』而且這四句是第四重海印。問：第四重海印是定內的境界，所以利他的相貌隱沒，為何用它來配合利他呢？答：第四重內具備同和別兩種教法。如果直接從一道朱印來論，就沒有差別，所以是別教。如果從屈曲的角度來說，就有差別，所以是同教中隨順根機的意義。
【English Translation】 English version The vows and the sentient beings' responses. The teaching of Haein (海印, referring to Haein Samadhi) is for the sake of sentient beings. Being within the treasury is analogous to the Buddha's inner realization. Taking it out and placing it on the banner, raining down treasures, is analogous to the Buddha's external transformation. The inconceivable aspect lies in that it arises from the inconceivable inner realization, arising in response to the number of sentient beings that cannot be spoken of. Raining down treasures to benefit sentient beings, filling the empty space, is because the empty space is boundless, therefore the world is boundless, and because the world is boundless, sentient beings are boundless. For these boundless sentient beings, such teachings are all-encompassing. Sentient beings receive benefits according to their respective capacities because this wish-fulfilling teaching, among all sentient beings of the Three Vehicles, Five Vehicles, and countless Vehicles, enables them to receive benefits according to their respective roots. Question: If so, can one obtain the distinct fruits of the Three Vehicles in this Avatamsaka Sutra (花嚴經)? Answer: No. Because this great sutra contains countless vehicles. It is only within the countless vehicles contained in this sutra that the Mahaprajnaparamita Sutra (大品經) and others can obtain distinct fruits. The True Record states: 'Haein Samadhi is a state of self-realization beyond words. Why is it elucidated at the beginning of benefiting others?' Answer: It indicates that the arising of benefiting others has no independent self-nature, but relies solely on the Haein arising from the inner realization of the Ten Buddhas. If it were not so, the Dao would be privately concealed. 'Prolific emergence, etc.' refers to the arising of wish-fulfilling teachings in every moment, without rest until the end of the future. Moreover, a single thought completely encompasses the Dharma realm without bias. Therefore, it is said to be inconceivable. 'Raining treasures' refers to treasures from the perspective of the teachings. It also refers to the various treasures that sentient beings receive and use. 'Filling the empty space' means that sentient beings, receiving the inconceivable teachings, know that their unmoved ordinary mind and the Dharma-nature empty space are just one thing, originally complete. 'Receiving benefits according to capacity' means that the Universal Machine of Mount Sumeru (山王普機) receives the teachings of the general characteristics, and the differentiated small machines receive the teachings of differentiation, each achieving benefit. The Great Record states: 'Haein penetrates both the realization and the teaching, therefore it elucidates the teaching aspect.' Moreover, these four lines are the fourth layer of Haein. Question: The fourth layer of Haein is a state within samadhi, so the aspect of benefiting others is hidden. Why is it used to match benefiting others? Answer: The fourth layer contains both the same and different teachings. If discussed directly from the perspective of a single cinnabar seal (一道朱印), there is no difference, so it is a distinct teaching. If discussed from a curved perspective, there is differentiation, so it is the meaning of following the capacity within the common teaching.
。是故逐機屈曲之朱印故云如意教也。是故前云依理據教者。約第三重則無住理無住教也。約第四重則無住理如意教也。約此第四重四句更以五重海印分配。則初二句如次配初二海印。次十句第三海印。次一句后二海印也。謂下文釋此海印云。究竟清凈湛然明白三種世間于中現現等故。和尚之意此中海印非唯一向當第四重。是以此中更分配也。初句影離海印。次句影現海印。故云繁出如意等。次句第三重。能化之佛雨十普法之寶。益普賢機也。后句于第四重。如意教之朱印稱機屈曲。故云眾生隨器也。于第五重。起言說法令機信解行證。故云得利益也。然以第四重正義釋者。能人者能化佛也。海印者凈藏定也。繁出如意者如意教之朱印應機現現也。雨寶益生滿虛空者。雨十普法于正為中全全而應。謂一道朱印圓滿現現也。眾生隨器得利益者。于兼轉引遠為之中分分而應。謂隨彼機宜各令得益。如大角則大麴。小角則小曲。隨字而屈曲也。
觀釋中釋經猶如明凈鏡隨其面像現內外無所有業性亦如是之文云。鏡有三種。謂如來藏鏡。錠光[王*頗]璃鏡。海印鏡也。如來藏鏡與所現像是一體故不可分也。若取去像鏡亦隨破。是故吾身即如來藏。不可別取故。若知業果是如來藏鏡中之像。則六道因果即不生也。然若得
【現代漢語翻譯】 現代漢語譯本：因此，隨著根機的不同而靈活變通的朱印，所以說是如意教。因此，前面說依據理據的教，如果是從第三重來看，就是無住理和無住教。如果是從第四重來看，就是無住理和如意教。從這第四重的四句，再用五重海印來分配，那麼前兩句依次對應前兩個海印，接下來的十句對應第三個海印，最後一句對應后兩個海印。也就是說，下文解釋這個海印說：『究竟清凈湛然明白三種世間于中現現』等等。和尚的意思是，這裡的海印並非僅僅指向第四重，所以在這裡再進行分配。第一句是影離海印，第二句是影現海印，所以說是繁出如意等等。接下來的句子是第三重，能化之佛降下十普法的寶，利益普賢的根機。最後一句是第四重，如意教的朱印隨著根機而靈活變通，所以說是眾生隨器。在第五重，開始言說佛法，使根機信解行證，所以說是得利益。然而如果用第四重的正義來解釋，能人就是能化佛，海印就是凈藏定，繁出如意就是如意教的朱印應機顯現，雨寶益生滿虛空，就是降下十普法，在正位上完全而應，也就是說一道朱印圓滿顯現。眾生隨器得利益，就是在兼位上，轉引遠位，分分而應，也就是說隨著他們的根機，各自得到利益，如大角則大麴，小角則小曲，隨著字而屈曲。 觀釋中解釋經文，猶如明凈的鏡子，隨著面像顯現，內外無所有，業性也是如此的文句說：鏡子有三種，即如來藏鏡、錠光[王*頗]璃鏡、海印鏡。如來藏鏡與所顯現的像是同一體，所以不可分割。如果取走像，鏡子也會隨之破損。因此，我的身體就是如來藏，不可另外取捨。如果知道業果是如來藏鏡中的像，那麼六道因果就不會產生。然而如果得到……
【English Translation】 English version: Therefore, the 'vermilion seal' that flexibly adapts according to the capacity of beings is called the 'teaching of wish-fulfillment' (如意教, Ruyi Jiao). Hence, when it was previously stated that the teaching is based on principle, regarding the third level, it refers to the principle of non-abiding and the teaching of non-abiding. Regarding the fourth level, it refers to the principle of non-abiding and the teaching of wish-fulfillment. Considering these four phrases of the fourth level and further allocating them with the fivefold 'ocean-seal' (海印, Haiyin), the first two phrases correspond to the first two ocean-seals respectively, the next ten phrases correspond to the third ocean-seal, and the last phrase corresponds to the last two ocean-seals. That is to say, the following text explains this ocean-seal: 'Ultimately pure, serene, and clear, the three realms appear within it,' and so on. The master's intention is that this ocean-seal is not solely directed towards the fourth level, hence this further allocation. The first phrase is the 'image-leaving' ocean-seal, the second phrase is the 'image-appearing' ocean-seal, hence it is said 'abundantly emerging wish-fulfillment,' and so on. The next phrase is the third level, the Buddha who can transform rains down the treasure of the ten universal dharmas, benefiting the capacity of Samantabhadra (普賢, Puxian). The last phrase is the fourth level, the vermilion seal of the teaching of wish-fulfillment flexibly adapts according to the capacity of beings, hence it is said 'beings follow their vessels.' In the fifth level, speech and dharma are initiated, enabling beings to believe, understand, practice, and realize, hence it is said 'obtain benefit.' However, if interpreted with the proper meaning of the fourth level, the 'able person' is the Buddha who can transform, the ocean-seal is the 'pure treasury samadhi' (凈藏定, Jingzangding), 'abundantly emerging wish-fulfillment' is the vermilion seal of the teaching of wish-fulfillment appearing according to the capacity of beings, 'rain of treasures benefits beings filling the empty space' is raining down the ten universal dharmas, fully and completely responding in the proper position, that is to say, one vermilion seal fully appears. 'Beings follow their vessels and obtain benefit' is responding partially in the combined position, guiding the distant position, that is to say, according to their capacity, each obtains benefit, like a large horn makes a large curve, a small horn makes a small curve, bending according to the character. The commentary in the 'Contemplation Explanation' explains the sutra, saying, 'Like a clear and bright mirror, images appear according to the face, inside and outside are without anything, the nature of karma is also like this.' The text says: There are three kinds of mirrors, namely the 'Tathagatagarbha mirror' (如來藏鏡, Rulaizangjing), the 'Dipankara Vaidurya mirror' (錠光[王*頗]璃鏡, Dingguang Polijing), and the 'ocean-seal mirror'. The Tathagatagarbha mirror and the images it reflects are one entity, so they cannot be separated. If the image is taken away, the mirror will also be broken. Therefore, my body is the Tathagatagarbha, and it cannot be taken away separately. If one knows that the karmic result is an image in the Tathagatagarbha mirror, then the causes and effects of the six realms will not arise. However, if one obtains...
鏡時所現之像如冰泯也。以熟教之中本末無二。如水與波無別。然而波是能依。水是所依故。得水之時波息水現故也。海印鏡中所現像者。吾五尺身具三世間無別住處。故云無住。即此無住亦云不動。既不動無側之吾身故。從何處轉何處耶。此所現像正即鏡體故。得鏡之時像不泯也。
心輪鈔云。問始成正覺佛心何故名海印耶。答以一海字印三世間離分別三合為一。佛明白之心名曰海印。于中無普賢文殊等九會助化亦無九會處所。故經偈云。一切諸如來無有說佛法也。欲向機緣說自所證之法(云云)。故經偈云。隨其所應化而為演說法。然說法有五。佛說。菩薩說。剎說。眾生說。三世一切說。
是故行者(至)得資糧。法記云。行者則凡諸信向普法之人也。本際則內證海印也。叵息妄想必不得者。以二我執為妄想也。如上內證海印之際無我之人乃能得至。若存我則必不得至故也。如海邊井有海水故不得令渴。如是意識人法二我由彼末那及黎耶海藏而還起。何者。黎耶本識是我之根。其末那識是我之莖。六及前五皆是二我出入之門故也。比如有人慾上須彌。干八海竟依陸而行得上須彌。如是行者若欲返本。漸息八識妄想海已而得至者。三乘義也。一乘之中若履初海即履諸海踐須彌頂。故不移一步得還本際
【現代漢語翻譯】 現代漢語譯本：鏡子中顯現的影像就像冰融化一樣。因為在成熟的教法中，本和末沒有區別，就像水和波浪沒有區別一樣。然而，波浪是能依（dependent），水是所依（basis of dependence），所以得到水的時候，波浪就消失了，水就顯現了。海印（Hayagriva，觀音菩薩的化身之一）鏡中所顯現的影像，是我這五尺之身具足三世間，沒有別的住處，所以說『無住』。這『無住』也可以說是『不動』。既然不動，沒有偏頗的我的身體，那麼從何處轉移到何處呢？這所顯現的影像正是鏡子的本體，所以得到鏡子的時候，影像不會消失。
《心輪鈔》中說：『問：始成正覺的佛心為什麼叫做海印呢？』答：用一個『海』字印三世間，離開分別，三合為一，佛明白的心叫做海印。其中沒有普賢（Samantabhadra）、文殊（Manjusri）等九會（nine assemblies）來輔助教化，也沒有九會的處所。所以經中的偈頌說：『一切諸如來，無有說佛法也。』想要向機緣說自己所證悟的法（等等）。所以經中的偈頌說：『隨其所應化，而為演說法。』然而說法有五種：佛說、菩薩說、剎說、眾生說、三世一切說。
因此，修行者（到）得到資糧。《法記》中說：『修行者，就是所有信仰普法的人。』本際（original ground）就是內證的海印。如果不能停止妄想，必定不能得到。因為二我執（two kinds of self-grasping）是妄想。如上所述，內證海印的時候，無我的人才能得到。如果存在我，就必定不能得到。』就像海邊的井裡有海水，所以不會幹渴。像這樣，意識的人法二我，由彼末那（Manas，末那識）及黎耶（Alaya，阿賴耶識）海藏而還起。為什麼呢？黎耶本識是我的根，其末那識是我的莖，六識及前五識都是二我出入的門。』比如有人想要登上須彌山（Mount Sumeru），先讓八海乾涸，然後依靠陸地行走才能登上須彌山。像這樣，修行者如果想要返回本源，逐漸停止八識的妄想海，才能到達，這是三乘（three vehicles）的意義。在一乘（one vehicle）之中，如果踏上最初的海，就等於踏上所有的海，踐踏須彌山的頂端，所以不用移動一步就能返回本際。
【English Translation】 English version: The image appearing in a mirror is like ice melting away. Because in the mature teachings, the origin and the end are not different, just as water and waves are not different. However, waves are dependent, and water is the basis of dependence. Therefore, when water is obtained, the waves cease, and the water appears. The image appearing in the Hayagriva mirror is that my five-foot body is complete with the three realms, having no other dwelling place, hence it is said to be 'non-abiding'. This 'non-abiding' can also be said to be 'immovable'. Since it is immovable, and there is no biased 'I' body, then from where does it move to where? This appearing image is precisely the substance of the mirror, so when the mirror is obtained, the image does not disappear.
The 'Heart Wheel Commentary' says: 'Question: Why is the mind of the Buddha who has just attained enlightenment called Hayagriva?' Answer: The word 'sea' seals the three realms, separating from distinctions, and combining the three into one. The Buddha's clear mind is called Hayagriva. Within it, there are no Samantabhadra, Manjusri, or other nine assemblies to assist in teaching, nor are there places for the nine assemblies. Therefore, the verse in the sutra says: 'All the Tathagatas do not preach the Dharma.' They want to speak to the opportunities about the Dharma they have realized (etc.). Therefore, the verse in the sutra says: 'Transforming according to what is appropriate, they expound the Dharma.' However, there are five kinds of Dharma speaking: the Buddha speaks, the Bodhisattvas speak, the lands speak, sentient beings speak, and all of the three times speak.
Therefore, practitioners (until) obtain resources. The 'Dharma Record' says: 'Practitioners are all those who believe in the universal Dharma.' The original ground is the internally realized Hayagriva. If one cannot stop delusion, one will certainly not obtain it. Because the two kinds of self-grasping are delusions. As mentioned above, at the time of internal realization of Hayagriva, only those without self can attain it. If self exists, one will certainly not attain it.' It is like a well by the sea that has seawater, so it will not be thirsty. In this way, the consciousness of the two selves of person and phenomena arises from the Manas and Alaya storehouse. Why? The Alaya consciousness is the root of 'I', and the Manas consciousness is the stem of 'I', the six consciousnesses and the previous five are all the gates through which the two selves enter and exit.' It is like someone who wants to climb Mount Sumeru, first dries up the eight seas, and then relies on the land to walk to the top of Mount Sumeru. In this way, if a practitioner wants to return to the origin, gradually stopping the delusional sea of the eight consciousnesses, they can reach it, which is the meaning of the three vehicles. Within the one vehicle, if one steps on the first sea, it is equivalent to stepping on all the seas and treading on the top of Mount Sumeru, so without moving a single step, one can return to the original ground.
也。無緣善巧等者。問何故息妄想次有此句耶。答欲還本際要息妄想。欲息妄想。要須無緣故也。問無緣者何。答五識緣於五塵境時。意識同緣。其末那則向內執我。黎耶本識緣三類境。是以不能捉如意也。以無緣故得聖者意名為善捉如意也。歸家者。歸法性家也。得資糧者。行者加行方便也。
真記云。息妄想者。約寄位云。初智求斷不可得斷。以中后智求斷亦爾。故論云。非初非中后。然以不可得斷而為斷故。斷義得成。故論云。前中后取也。若直約一乘則舉其障體量等法界舉智亦爾。故至相云。如緣起性如是斷也。若以別障之智欲斷別智之障者。以不息妄想故必不得也。持戒亦爾。若別取善以為能防。取其不善以為所防。如是持者猶名破戒人也。無緣善巧等者無分別也。如意者教也。歸家者還真源也。資糧者二千道品等也。
觀釋云。小乘中戒有受有舍。大乘中戒有受無舍。一乘中戒無受無舍。謂熟教中教其背本逐末之人知自本覺如來藏故。有其所受。得本覺已恒自覺故。無所舍也。一乘之戒本無受舍離能所防。以第二地佛□□為一乘戒。而一乘中無諸凡小及與菩薩。唯有滿足之佛故也。於十善中初三是名號品身業所行。次四是四諦品口業所行。次三是光明覺品意業所行。如是三業示現法界一切諸
【現代漢語翻譯】 現代漢語譯本： 『也。無緣善巧等者。』問：為何在止息妄想之後有此句？答：想要回歸本源，必須止息妄想；想要止息妄想，必須無所緣故。問：何為『無緣』？答：五識緣於五塵境時，意識也一同緣取。而末那識則向內執著于『我』。阿賴耶識緣於三類境。因此不能把握如意。因為無所緣故，得到聖者的意旨，這叫做善於把握如意。『歸家者』，是迴歸法性的家。『得資糧者』，是行者在加行位上的方便。
真記中說：『止息妄想』，是就寄位來說的。最初的智慧想要斷除，卻不可得斷除，用中間和後來的智慧想要斷除也是如此。所以《論》中說：『非初非中后』。然而因為以不可得斷而作為斷除，所以斷除的意義才能成立。所以《論》中說：『前中后取也』。如果直接就一乘來說，那麼舉起它的障礙體量等同於法界，舉起智慧也是如此。所以至相中說：『如緣起性，如是斷也』。如果用針對特定障礙的智慧想要斷除特定智慧的障礙，因為不息滅妄想，所以必定不能成功。持戒也是如此，如果分別執取善作為能防止的，執取不善作為所防止的，這樣持戒的人仍然叫做破戒之人。『無緣善巧等者』，是沒有分別。『如意』是教法。『歸家』是迴歸真源。『資糧』是二千道品等。
觀釋中說：小乘中的戒律有受有舍，大乘中的戒律有受無舍，一乘中的戒律無受無舍。這是說在熟教中教導那些背離根本而追逐末節的人，讓他們知道自己本覺的如來藏，所以有所受。得到本覺之後，恒常自覺，所以無所舍。一乘的戒律本來就沒有受舍，遠離能防和所防。以第二地佛□□作為一乘戒。而一乘中沒有凡夫、小乘以及菩薩，只有圓滿的佛。在十善中，最初的三種是名號品的身業所行，接下來的四種是四諦品的口業所行，最後的三種是光明覺品的意業所行。像這樣三業示現法界一切諸。
【English Translation】 English version: 'Also. 'Without conditions, skillful means, etc.' Question: Why is this phrase after ceasing deluded thoughts? Answer: To return to the original source, one must cease deluded thoughts; to cease deluded thoughts, one must be without conditions. Question: What is 'without conditions'? Answer: When the five consciousnesses perceive the five sense objects, the mind consciousness also perceives them. The manas consciousness inwardly clings to 'self'. The Ālaya consciousness perceives three types of realms. Therefore, it cannot grasp the 'as you wish' (ruyi). Because of being without conditions, obtaining the intention of the sages is called skillfully grasping the 'as you wish'. 'Returning home' means returning to the home of Dharma-nature. 'Obtaining provisions' refers to the practitioner's expedient means in the stage of application.
The True Record says: 'Ceasing deluded thoughts' is spoken in terms of provisional positions. Initially, trying to sever with wisdom, severance is unattainable; trying to sever with middle and later wisdom is also the same. Therefore, the Treatise says: 'Not initial, not middle, not later'. However, because severance is taken as severance even though it is unattainable, the meaning of severance is established. Therefore, the Treatise says: 'Taking before, middle, and after'. If speaking directly of the One Vehicle, then raising its obstructive mass is equivalent to the Dharma-realm; raising wisdom is also the same. Therefore, the Ultimate Aspect says: 'Like the nature of dependent origination, so is severance'. If one tries to sever the obstructions of specific wisdom with wisdom aimed at specific obstructions, it will inevitably fail because of not ceasing deluded thoughts. Holding precepts is also the same; if one separately grasps good as what can prevent and grasps non-good as what is prevented, such a precept-holder is still called a precept-breaker. 'Without conditions, skillful means, etc.' means without discrimination. 'As you wish' (ruyi) refers to the teachings. 'Returning home' means returning to the true source. 'Provisions' refer to the two thousand aspects of the path, etc.
The Commentary on Contemplation says: In the Small Vehicle, precepts have receiving and relinquishing; in the Great Vehicle, precepts have receiving but no relinquishing; in the One Vehicle, precepts have neither receiving nor relinquishing. This refers to teaching those who, in the ripe teachings, turn their backs on the root and pursue the branches, to know their own inherent enlightenment, the Tathāgatagarbha (Tathāgatagarbha). Therefore, there is receiving. Having attained inherent enlightenment, there is constant self-awareness, so there is no relinquishing. The precepts of the One Vehicle originally have no receiving or relinquishing, being apart from the able and the prevented. The Buddha of the Second Ground □□ is taken as the One Vehicle precept. And in the One Vehicle, there are no ordinary beings, Small Vehicle practitioners, or Bodhisattvas, only complete Buddhas. Among the ten good deeds, the first three are the actions of body performed in the Chapter of Names, the next four are the actions of speech performed in the Chapter of the Four Noble Truths, and the last three are the actions of mind performed in the Chapter of Luminous Awareness. Thus, these three karmas manifest all the various aspects of the Dharma-realm.
法皆是佛之三業。今此吾身是佛十善之所感得。是故本無迷時更無受法。竟三世際恒自不動亦無舍法。身外無境。境外無身。離能所防。
大記云。問前第四重內得益之機如何見耶。答普賢有二義。若約八會助化之義不云機也。于第三重方為機也。若約第四重。則威光善財皆是凈藏定中得益之機也。但是定內所得之益於定外說示耳。約是義故云得利益也。於此第五重內以所流所目之機方為所化也。問若威光善財正是定內得益之機。則唯初后二會是定內耶。答若約第四重。則八會之法皆是定內。然且舉威光善財云耳。謂法界品抄云。一乘求知識唯是定內。故知以定內事示之耳。問何故第三重內不以威光善財等為機耶。答彼第三重則是不共別教故。但以普賢方為機也。于第四重具同別教故。以威光善財而為機也。故法界品抄云。若依三乘科文者有五相等。是以見聞解行等三生依三乘位現一乘耳。此三生位於第四重內無淺深。于第五重有淺深也。言行者者。約第五重則所流所目機也。若第四重則威光善財也。然約實則□諸體□□嚴之人皆是此中行者。而威光善財修行□□故偏舉□此行者等知自身心舍那體。故云還本際也。問于第四重內以何為本際耶。答威光善財所得花藏世界果及塵數法門等是也。言妄想者通所流所目
【現代漢語翻譯】 現代漢語譯本：一切法都是佛的身、語、意三業所顯現。現在這個我的身體，是佛的十善業所感得的果報。因此，本來就沒有迷惑的時候，也根本沒有接受佛法的必要。在整個過去、現在、未來三世中，它恒常自在不動，也無所謂捨棄佛法。身外沒有外境，外境之外也沒有身體，遠離了能認知的主體和被認知的客體之間的對立。
《大記》中說：『問：前面第四重（指華嚴經中的第四重境界）中，得到利益的根機是如何顯現的呢？』答：普賢菩薩有兩種含義。如果從八會（指華嚴經八個集會）助化（幫助教化）的意義來說，就不能說是根機。在第三重境界中，才能說是根機。如果從第四重境界來說，那麼威光童子（Vairochana）和善財童子（Sudhana）都是在凈藏三昧（Samadhi）中得到利益的根機。只不過是在禪定之外說示在禪定之內所得到的利益罷了。因為這個緣故，才說是得到利益。在這第五重境界中，以所流（指佛的教法流佈）和所目（指佛所關注的目標）的根機，才是所要教化的對象。』問：如果威光童子和善財童子正是在禪定之內得到利益的根機，那麼只有最初和最後兩次集會是在禪定之內嗎？答：如果從第四重境界來說，那麼八會所說的法都是在禪定之內。然而只是舉出威光童子和善財童子為例罷了。就像《法界品抄》中說：『一乘（Ekayana，唯一佛乘）求知識，唯有在禪定之內。』所以知道是用禪定之內的事情來開示。問：為什麼在第三重境界中，不以威光童子和善財童子等作為根機呢？答：因為那第三重境界是不共別教（與二乘不共的特殊教法），所以只以普賢菩薩作為根機。在第四重境界中，具備了同教（與二乘共通的教法）和別教，所以以威光童子和善財童子作為根機。所以《法界品抄》中說：『如果依照三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）來劃分科文，就有五相等。』這是說見聞解行等三生，依據三乘的位次，顯現一乘的道理。這三生位於第四重境界中沒有深淺之分，在第五重境界中才有深淺之分。』所說的『行者』，從第五重境界來說，就是所流和所目的根機。如果是第四重境界，就是威光童子和善財童子。然而從實際來說，所有參與華嚴法會的人都是這其中的行者。而威光童子和善財童子修行，所以特別舉出這些行者，讓他們知道自身的心就是毗盧遮那佛（Vairochana）的本體，所以說是迴歸本際。』問：在第四重境界中，以什麼作為本際呢？答：威光童子和善財童子所得到的華藏世界（Avatamsaka）的果報以及塵數般的法門等，就是本際。』所說的『妄想』，是通指所流和所目。
【English Translation】 English version: All Dharmas are the manifestation of the Buddha's three karmas of body, speech, and mind. This body of mine now is the result of the Buddha's ten wholesome deeds. Therefore, there was originally no time of delusion, and there is fundamentally no need to receive the Dharma. Throughout the three periods of past, present, and future, it is eternally self-existent and unmoving, and there is no such thing as abandoning the Dharma. There is no realm outside the body, and there is no body outside the realm, being apart from the duality of the perceiving subject and the perceived object.
The Great Commentary says: 'Question: How can the potential for benefit in the fourth level (referring to the fourth level of the Avatamsaka Sutra) be seen?' Answer: Samantabhadra (普賢) has two meanings. If we speak in terms of the meaning of assisting in transformation through the eight assemblies (referring to the eight assemblies of the Avatamsaka Sutra), it cannot be called potential. Only in the third level can it be called potential. If we speak in terms of the fourth level, then Vairochana (威光) and Sudhana (善財) are both potentials for benefit obtained in the Samadhi (禪定) of Pure Treasury. It is only that the benefits obtained within Samadhi are spoken of and shown outside of Samadhi. It is because of this meaning that it is said to obtain benefits. In this fifth level, the potentials of what flows (referring to the spread of the Buddha's teachings) and what is aimed at (referring to the targets of the Buddha's attention) are the objects to be transformed.' Question: If Vairochana and Sudhana are precisely the potentials for benefit obtained within Samadhi, then are only the first and last two assemblies within Samadhi? Answer: If we speak in terms of the fourth level, then the Dharmas spoken in the eight assemblies are all within Samadhi. However, we are only giving Vairochana and Sudhana as examples. It is like what is said in the 'Copy of the Dharma Realm Chapter': 'Seeking knowledge of the One Vehicle (Ekayana, 一乘) is only within Samadhi.' Therefore, we know that it is using matters within Samadhi to instruct. Question: Why are Vairochana and Sudhana not taken as potentials in the third level? Answer: Because that third level is the uncommon separate teaching (教), so only Samantabhadra is taken as the potential. In the fourth level, both the common teaching (同教) and the separate teaching are present, so Vairochana and Sudhana are taken as the potential. Therefore, the 'Copy of the Dharma Realm Chapter' says: 'If we rely on the divisions of the Three Vehicles (Triyana, 三乘), there are five equalities.' This means that the three lives of seeing, hearing, understanding, and practice manifest the principle of the One Vehicle based on the positions of the Three Vehicles. These three lives have no depth in the fourth level, but they have depth in the fifth level.' The 'practitioner' spoken of, in terms of the fifth level, is the potential of what flows and what is aimed at. If it is the fourth level, it is Vairochana and Sudhana. However, in reality, all those who participate in the Avatamsaka assembly are practitioners in this. And Vairochana and Sudhana practice, so these practitioners are specifically mentioned, so that they know that their own mind is the essence of Vairochana Buddha (毗盧遮那佛), so it is said to return to the original state.' Question: In the fourth level, what is taken as the original state? Answer: The result of the Avatamsaka World (Avatamsaka, 華藏世界) obtained by Vairochana and Sudhana, as well as the Dharma doors as numerous as dust particles, are the original state.' The 'delusion' spoken of refers to both what flows and what is aimed at.
等也。謂下教之人守自教跡執為究竟故。約此迷執總為妄想。若斷此執要須用六相刃也。且熟教中於三祇劫覺四相夢計有真如。謂為究竟。守跡而住故。以六相中異相印印之。則其所斷竟前二十夢各位不動而歷然差別也。是故若入一乘要息三乘。謂斷妄想之心若不息。其謂斷妄想之妄想。則以不息妄想故必不得入也。然則斷妄想之心斷除不起。是名此中息妄想也。又云。所謂妄想者。凡自身心之外希佛求法之心總為妄想也。一云。以別教義釋此文者。應云不息妄想。若息妄想必不得故也。然而下句既云隨分得資糧故。約同教釋者宜也。以此是其因緣觀故。問下文釋行者云。行者者見聞一乘普法已去。乃至此約別教一乘說也。何故此云同教耶。答此約所目別教云耳。非是不共先住別教。所云見聞一乘普法者。立在第五重海印。約定外見聞云耳。言善巧捉如意等者。比如盲人由其盲故迷自寶所。長年貧困遠乞他鄉。有具眼人心生哀憫。為持一索系彼寶所。以其一末授盲人手而指誨云。汝若不失尋索而行。則返汝寶所。盲人聞已不失尋行得至寶所。其寶所中亦有靈藥。以藥氣力眼得開明。所有眾寶自在取用。行者亦爾。智眼盲故迷自內證法性寶所。無始時來窮乞於他。有大聖者起大悲願。垂一中一切多中一等陀羅尼索授於行
者信心之手。以真性甚深之一末系彼證分寶所。而教誡云。汝若不失勤行精進則必直返汝法性寶宅。行者信受得聖者意捉如意教。初發心時便開十眼。不動一步直入內證法性寶所。受用無盡自家珍寶。是故行人若欲還歸法性家者。要須善捉陀羅尼索持而勿失為資糧也。
道身云。問修與不修別。何得以佛言皆覺乎。答佛無量劫修意非為古無新得。亦非有所斷煩惱故欲斷。知煩惱本無所斷名為斷耳。又法之實者三世間照矚為一大緣起。舊來如是無量劫修證得法者。豈但我覺簡除他人及與不石乎。若爾是增減邊大邪見非正道。又道身云。有文云。一斷一切斷。有文雲實無所斷。彼是則此非。此是則彼非。云何會通。答以德言之。從始無障。以惑望之。覆無盡德。若實無所斷者。何故迷人未得。若有所斷者。所斷者何。文云。非初非中后。前中后取故。三時之中不得斷相。而覺以去三時無障。道理不在斷不斷中。隨機言斷。又無所斷。欲為機者。尋教證入。斷與無斷無礙實相如是設耳。相和尚曰。惑者但用無體智具體用。問無體何得有用。答體是無住實相。迷用為惑迷用息耳。無體可斷。問一斷一切斷者。既無體。約何為一及一切耶。答可約所障法門故。云一與一切。以障一即一切法門故。
古記云。大海非是
【現代漢語翻譯】 現代漢語譯本：這是信心的手。用真性甚深的一條繩索繫住修行者證悟的寶所。並教誡說：『你若不失去勤奮精進，則必定直接返回你法性的寶宅。』修行者信受，得到聖者的意旨，抓住如意教法。初發心時便開啟十眼，不移動一步，直接進入內證法性的寶所，受用無盡的自家珍寶。因此，修行人如果想要返回法性的家，必須要好好抓住陀羅尼（Dharani，總持）的繩索，持有而不失去，作為資糧。
道身（Daoshen，人名）說：『問：修行與不修行有什麼區別？為什麼說佛所說的一切都是覺悟呢？』答：佛在無量劫修行，他的覺悟並非是過去沒有而現在新得到的，也不是因為要斷除煩惱才想要斷除。知道煩惱本來就沒有可以斷除的，這才是真正的斷除。而且，法的實相，是三世間照耀矚目的一個大緣起。過去以來，無數劫修行證得法的人，難道只是我覺悟了，而排除其他人以及頑石嗎？如果這樣，就是增減邊的重大邪見，不是正道。』
道身（Daoshen，人名）又說：『有的經文說：『一斷一切斷。』有的經文說：『實在沒有什麼可以斷除的。』那個是對的，這個就是錯的；這個是對的，那個就是錯的。』要如何會通呢？』答：從德的角度來說，本來就沒有障礙。從迷惑的角度來說，覆蓋了無盡的功德。如果實在沒有什麼可以斷除的，為什麼迷惑的人還沒有證得？如果有什麼可以斷除的，所斷除的是什麼？經文說：『非初非中后，前中后取故。』在三個時間段中都找不到斷除的相狀，而覺悟卻能去除三個時間段的障礙。道理不在於斷與不斷之中，而是隨機說法，說斷，又說沒有什麼可以斷除的。想要作為契機的，可以尋找教證而證入。斷與無斷，對於無礙的實相來說，就是這樣設立的。』
相和尚（Xiangheshang，人名）說：『迷惑的人只是用沒有本體的智慧來具體地運用。』問：『沒有本體，怎麼能有作用呢？』答：『本體是無住的實相，迷惑的人把作用當成迷惑，迷惑停止了而已。沒有本體是可以斷除的。』問：『一斷一切斷，既然沒有本體，以什麼為一和一切呢？』答：『可以從所障礙的法門來說，所以說一與一切。因為障礙了一個法門，就障礙了一切法門。』
古記說：大海不是
【English Translation】 English version: This is the hand of faith. With a single thread of profound true nature, it ties the practitioner to the treasure trove of enlightenment. And it teaches: 'If you do not lose diligent effort and progress, you will surely return directly to your Dharma-nature's treasure home.' The practitioner believes and accepts, obtains the meaning of the sages, and grasps the wish-fulfilling teaching. At the time of initial aspiration, he opens ten eyes, without moving a single step, directly entering the treasure trove of inner realization of Dharma-nature, enjoying endless self-treasures. Therefore, if a practitioner wishes to return to the home of Dharma-nature, he must grasp well the Dharani (Dharani, total retention) rope, hold it and not lose it, as provisions.
Daoshen (Daoshen, a person's name) said: 'Question: What is the difference between practice and non-practice? Why is it said that everything the Buddha speaks of is enlightenment?' Answer: The Buddha's practice in countless kalpas, his enlightenment is not something newly obtained that was not there in the past, nor is it because he wants to cut off afflictions that he wants to cut them off. Knowing that afflictions originally have nothing to be cut off, that is the real cutting off. Moreover, the true nature of the Dharma is a great arising of conditions that illuminates the three worlds. Since the past, countless kalpas of practice and attainment of the Dharma, is it only that I am enlightened, and exclude others and even rocks? If so, it is a major wrong view of increase and decrease, not the right path.'
Daoshen (Daoshen, a person's name) also said: 'Some sutras say: 'Cutting off one is cutting off all.' Some sutras say: 'In reality, there is nothing to be cut off.' If that is right, then this is wrong; if this is right, then that is wrong.' How can they be reconciled?' Answer: 'From the perspective of virtue, there is originally no obstruction. From the perspective of delusion, it covers endless merits. If in reality there is nothing to be cut off, why have deluded people not yet attained it? If there is something to be cut off, what is it that is being cut off? The sutra says: 'Not beginning, not middle, not end, because of grasping before, middle, and after.' In the three time periods, no aspect of cutting off can be found, but enlightenment can remove the obstructions of the three time periods. The principle is not in cutting off or not cutting off, but in speaking according to the occasion, saying cutting off, and also saying there is nothing to be cut off. Those who want to use it as an opportunity can seek scriptural proof and enter into it. Cutting off and not cutting off, for the unobstructed true nature, are established in this way.'
Master Xiang (Xiangheshang, a person's name) said: 'Deluded people only use wisdom without substance to concretely apply it.' Question: 'Without substance, how can there be function?' Answer: 'The substance is the non-abiding true nature, deluded people take function as delusion, delusion ceases.' Without substance, it can be cut off.' Question: 'Cutting off one is cutting off all, since there is no substance, what is taken as one and all?' Answer: 'It can be spoken of from the Dharma doors that are obstructed, so it is said one and all. Because obstructing one Dharma door obstructs all Dharma doors.'
Ancient records say: The great sea is not
毒藥所壞。大空非是利劍所傷。緣起三毒亙三際。直得無分別耳。非更息滅方為斷也。
以陀羅尼至名為佛。法記云。陀羅尼者。法界法之無盡義也。問眾多法故云無盡耶。但約一法亦云無盡耶。答二義皆得。實寶殿者。約證分則法性處也。約緣起分則花藏世界離染真性也。問若以陀羅尼莊嚴法性實寶殿者。證分之處可許。重重中即微細等義耶。答以彼證分不可說故。不說如是義耳。然法無遺鈌滿足一切故。因陀羅等究竟之極乃證分也。問花藏世界離染真性是何。答佛外向門是也。花藏凈土三乘共學處故。隨三乘機分界離海。若約自宗。唯一海耳。無三品也。窮坐者。十世相應應稱法界故也。中道者。以三世間為自身心。無有一物非身心者故也。舊來者。上證分中本來寂也。不動者。上證分中諸法不動也。比如有人在床入睡。夢中回行三十餘驛。覺後方知不動在床。此中亦爾。從本法性經三十句還至法性只一不動故。云舊來不動也。問此義與熟教中迷於一心流轉六道悟復一心之義有何異乎。答彼熟教中泯二十夢方歸一心。此宗之中不動夢念即法性故。無所棄捨。無別所歸。故迥異也。
真記云。陀羅尼者。總持也。實寶殿者。世界海也。窮坐實際中道床者。徹到一乘究竟真源也。舊來不動名為佛者。問何
【現代漢語翻譯】 現代漢語譯本：毒藥所造成的傷害，大空（Śūnyatā，空性）並非利劍所能傷及。緣起的三毒（貪、嗔、癡）貫穿過去、現在、未來三際。直接達到無分別的境界即可，並非需要息滅三毒才能算是斷除。
以陀羅尼（dhāraṇī，總持）的至高之名為佛。法記中說：『陀羅尼，是法界諸法無盡的意義。』請問，因為包含眾多法所以稱為無盡嗎？還是僅僅就一個法而言也稱為無盡呢？回答：兩種說法都可以。實寶殿，就證悟的層面來說，是法性的處所。就緣起的層面來說，是花藏世界（Gaṇḍavyūha，華嚴經所描述的佛國凈土）遠離染污的真性。請問，如果以陀羅尼莊嚴法性的實寶殿，那麼證悟的處所可以理解，重重之中即是微細等的意義嗎？回答：因為那個證悟的層面不可說，所以不說這樣的意義。然而法沒有遺漏和缺陷，圓滿一切，所以因陀羅（Indra，帝釋天）等究竟的極處就是證悟的層面。請問，花藏世界遠離染污的真性是什麼？回答：是佛的外向之門。花藏凈土是三乘（聲聞乘、緣覺乘、菩薩乘）共同修學之處，隨著三乘根機的不同而分界離海。如果就自宗而言，只有一個海，沒有三品之分。窮盡坐于實際中道床，是因為十世相應，應當稱合於法界。中道，是以三世間為自身的心理，沒有一物不是身心的緣故。舊來者，在上證悟的層面中，本來就是寂靜的。不動者，在上證悟的層面中，諸法不動。比如有人在床上入睡，夢中往返三十多驛站，醒來后才知道自己不動地在床上。這裡也是如此，從本來的法性經過三十句，最終還是回到法性，只是一個不動，所以說舊來不動。請問，這個意義與熟教（指其他宗派）中迷於一心而流轉六道，覺悟后又迴歸一心的意義有什麼不同呢？回答：彼熟教中需要泯滅二十種夢才能迴歸一心，此宗之中不動夢念就是法性，所以無所棄捨，無須另外迴歸，因此迥然不同。
真記中說：陀羅尼，是總持。實寶殿，是世界海。窮盡坐于實際中道床，是徹到一乘（Ekayāna，唯一佛乘）究竟的真實源頭。舊來不動名為佛，請問為什麼？
【English Translation】 English version: What is ruined by poison, the Great Emptiness (Śūnyatā) cannot be harmed by a sharp sword. The three poisons (greed, hatred, and delusion) arising from dependent origination permeate the three periods of time: past, present, and future. Directly attaining the state of non-discrimination is sufficient; it is not necessary to extinguish the three poisons to be considered severance.
Taking the supreme name of Dhāraṇī as the Buddha. The Dharma Record says: 'Dhāraṇī is the endless meaning of all Dharmas in the Dharma Realm.' Question: Is it called endless because it contains many Dharmas? Or is it called endless even in reference to just one Dharma? Answer: Both are acceptable. The Real Treasure Palace, from the perspective of realization, is the place of Dharma-nature. From the perspective of dependent origination, it is the undefiled true nature of the Flower Treasury World (Gaṇḍavyūha). Question: If the Real Treasure Palace of Dharma-nature is adorned with Dhāraṇī, then the place of realization can be understood. Does 'layer upon layer' mean subtle and other such meanings? Answer: Because that aspect of realization is inexpressible, such meanings are not spoken of. However, because the Dharma is without omission or defect, and is complete in all respects, the ultimate extreme of Indra and others is the aspect of realization. Question: What is the undefiled true nature of the Flower Treasury World? Answer: It is the outward-facing gate of the Buddha. The Flower Treasury Pure Land is a place where the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) learn together, and the boundaries of the sea are divided according to the different capacities of the Three Vehicles. If we speak from the perspective of our own school, there is only one sea, without the division of three grades. Exhaustively sitting on the actual Middle Way seat is because it corresponds to the ten periods of time and should be in accordance with the Dharma Realm. The Middle Way is to take the three realms as one's own mind, and there is nothing that is not one's own mind. 'The old one' refers to the original stillness in the aspect of realization. 'The unmoving one' refers to the immobility of all Dharmas in the aspect of realization. For example, someone falls asleep in bed and travels back and forth thirty stations in a dream. After waking up, they realize that they have been unmoving in bed. It is the same here. From the original Dharma-nature, after thirty sentences, one ultimately returns to the Dharma-nature, which is just one unmoving state. Therefore, it is said to be 'the old one, unmoving.' Question: How does this meaning differ from the meaning in the mature teachings (referring to other schools) where one is deluded by one mind and transmigrates through the six realms, and upon awakening, returns to one mind? Answer: In those mature teachings, one needs to extinguish twenty kinds of dreams to return to one mind. In this school, the unmoving dream thought is Dharma-nature, so there is nothing to discard and no need to return elsewhere. Therefore, it is completely different.
The True Record says: Dhāraṇī is total retention. The Real Treasure Palace is the ocean of worlds. Exhaustively sitting on the actual Middle Way seat is to thoroughly reach the ultimate true source of the One Vehicle (Ekayāna). 'The old one, unmoving' is called the Buddha. Question: Why?
故具縛有情舊來成佛耶。答如其未起修緣之時不得名為舊來成佛。何者。今日發心緣中法界諸法方頓起故。須智緣中煩惱等□為成智之緣而起。須煩惱緣中亦如是也。是故要待今日發心之緣無側起時方舊來成耳。緣以前無一法故。不云舊來也。若三乘則有所尊定本故。唯取始覺即同本覺之義論也。一乘不爾。無所尊定本本末不定故。隨須皆得一。
大記云。實寶殿者。或云國土海。或云性起果與三德差別果也。然三德非究竟故。正是性起果也。窮坐實際中道床者。因位學窮至於果位故也。舊來不動名為佛者。初起法字終至佛字。初起終至是一處故也。是以和尚所云行行本處至至發處蓋此意也。
古記云。一乘之中舊來成佛有二義也。一不修眾生已成佛義。二已成諸佛本不修義。若須六相可得此旨。謂佛為總相。眾生為別相。一切眾生是佛義齊。以為同相。一切眾生各不相。是以為異相。一切眾生緣起究竟正即是佛。以為成相。一切眾生各住自位舊來不動以為壞相也。
大記云。此印大意以其白紙表器世間。謂如白紙本不染色。點墨即黑點朱即赤。器界亦爾。不局凈穢。眾生處則染穢。賢聖處則清凈。故以其黑字表眾生世間。謂如黑字一等皆黑個個不同。眾生亦爾。煩惱無明皆自暗覆種種差別。故以
【現代漢語翻譯】 現代漢語譯本： 問：那麼，被束縛的有情眾生本來就已成佛了嗎？ 答：如果他們還沒有開始修行，就不能說他們本來就已成佛。為什麼呢？因為今日發心修行時，法界諸法才頓然生起。必須在智慧的因緣中，將煩惱等轉化為成就智慧的因緣而生起。在煩惱的因緣中也是如此。因此，必須等待今日發心的因緣沒有偏差地生起時，才能說是本來就已成佛。因為在此因緣之前，沒有一法存在，所以不能說是本來就已成佛。如果說是三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘），因為有所尊崇的固定根本，所以只取始覺（the initial enlightenment）即同於本覺（original enlightenment）的意義來討論。一乘（Ekayāna）不是這樣，沒有所尊崇的固定根本，本末不確定，所以隨需要都可以得到統一。
《大記》中說：『實寶殿』，或者說是國土海，或者說是性起果（the fruit of inherent nature）與三德（three virtues）差別果。然而，三德並非究竟，所以正是性起果。『窮坐實際中道床』，是指因位（the stage of cause）上的學習窮盡，到達果位（the stage of effect）。『舊來不動名為佛』，是指最初生起『法』字，最終到達『佛』字，最初生起和最終到達是在同一處。 因此，和尚所說的『行行本處，至至發處』大概就是這個意思。
古記中說：一乘之中，本來成佛有兩種含義。一是不修行的眾生已經成佛的含義。二是已經成佛的諸佛本來就不修行的含義。如果需要六相（six characteristics），可以理解這個宗旨。即佛為總相（general characteristic），眾生為別相（specific characteristic）。一切眾生是佛，意義相同，是為同相（same characteristic）。一切眾生各不相同，是為異相（different characteristic）。一切眾生緣起究竟，正是佛，是為成相（characteristic of completion）。一切眾生各住自位，本來不動，是為壞相（characteristic of destruction）。
《大記》中說：這個印的大意是用白紙來表示器世間（the world of vessels）。就像白紙本來沒有染色，點上墨就是黑色，點上朱就是紅色，器界也是這樣，不侷限於清凈或污穢。眾生所處就是染污，賢聖所處就是清凈。所以用黑字來表示眾生世間。就像黑字一樣，都是黑色，但又個個不同。眾生也是這樣，煩惱無明都各自遮蔽，種種差別。所以用
【English Translation】 English version: Question: Therefore, are sentient beings with bonds already Buddhas from the beginning? Answer: If they have not yet initiated the causes and conditions for cultivation, they cannot be called Buddhas from the beginning. Why? Because when the mind of enlightenment is awakened today, all dharmas (laws/phenomena) of the Dharmadhatu (realm of reality) suddenly arise. In the conditions of wisdom, afflictions and the like must be transformed into the conditions for achieving wisdom and arise. It is the same in the conditions of afflictions. Therefore, it is necessary to wait until the conditions of awakening the mind today arise without deviation, then it can be said that they have been Buddhas from the beginning. Because before this condition, no single dharma exists, so it cannot be said that they have been Buddhas from the beginning. If it is the Three Vehicles (Śrāvakayāna, the Vehicle of Hearers; Pratyekabuddhayāna, the Vehicle of Solitary Buddhas; Bodhisattvayāna, the Bodhisattva Vehicle), because there is a revered and fixed foundation, only the initial enlightenment (the initial enlightenment) is taken, which is discussed in the sense of being the same as the original enlightenment (original enlightenment). The One Vehicle (Ekayāna) is not like this; there is no revered and fixed foundation, and the beginning and end are uncertain, so everything needed can be obtained as one.
The 'Great Commentary' says: 'The Real Treasure Palace' is either called the Land-Ocean, or the fruit of inherent nature (the fruit of inherent nature) and the differentiated fruit of the Three Virtues (three virtues). However, the Three Virtues are not ultimate, so it is precisely the fruit of inherent nature. 'Exhaustively sitting on the Actual Middle Way Bed' refers to the exhaustive study in the causal stage (the stage of cause) reaching the fruition stage (the stage of effect). 'Originally unmoving is called Buddha' refers to the initial arising of the word 'Dharma' and the final reaching of the word 'Buddha'; the initial arising and the final reaching are in the same place. Therefore, what the Abbot said, 'Walking, walking to the original place; arriving, arriving at the place of origination,' is probably this meaning.
The Ancient Commentary says: Within the One Vehicle, becoming a Buddha from the beginning has two meanings. One is the meaning that sentient beings who do not cultivate are already Buddhas. The other is the meaning that Buddhas who have already become Buddhas originally do not cultivate. If the Six Characteristics (six characteristics) are needed, this principle can be understood. That is, the Buddha is the general characteristic (general characteristic), and sentient beings are the specific characteristic (specific characteristic). All sentient beings are Buddhas, with the same meaning, which is the same characteristic (same characteristic). All sentient beings are different from each other, which is the different characteristic (different characteristic). All sentient beings arising from conditions ultimately are precisely Buddhas, which is the characteristic of completion (characteristic of completion). All sentient beings abide in their own positions, originally unmoving, which is the characteristic of destruction (characteristic of destruction).
The 'Great Commentary' says: The main idea of this seal is to use white paper to represent the world of vessels (the world of vessels). Just like white paper is not originally dyed, a dot of ink is black, and a dot of vermilion is red. The world of vessels is also like this, not limited to purity or impurity. Where sentient beings are, there is defilement; where sages are, there is purity. Therefore, black characters are used to represent the world of sentient beings. Just like black characters, they are all black, but each is different. Sentient beings are also like this; afflictions and ignorance each cover them, with various differences. Therefore, use
其朱畫表智正覺世間。謂如朱畫一道不斷始終連環貫諸字中光色分明。佛智亦爾。平等廣大遍眾生心。十世相應圓明照矚故。是故此印具三世間。若約觀釋即有四義。一若取白紙則黑字朱畫皆去。故字與朱畫不離於紙。如是若離器界無佛眾生。故於器中具生及佛也。是故經云。於一微塵中現有三惡道人天阿修羅各各受業報。於一微塵中各示那由他無數億諸佛于中而說法。一塵中有塵數剎。二剎有難思佛。一一佛處眾會中我見恒演菩提行。又云。一微塵中普現三世一切佛佛事。二約黑字亦爾。故於生中具器及佛也。是故經云。於一毛孔中普見十方剎。彼剎妙莊嚴諸佛菩薩會。一一毛孔中億剎不思議種種相莊嚴。未曾有迫隘。一切剎土及諸佛在我身內無所礙。我於一切毛孔中現佛境界諦觀察。又云。菩薩知自心念念常有佛成正覺。乃至云。如自心一切眾生心亦復如是。悉有如來成等正覺。三約朱畫亦爾。故於佛中具器及生也。是故經云。三世一切劫佛剎及諸法諸根心心法一切虛妄法。於一佛身中此法皆悉現。普盡十方諸剎海所有一切眾生海。佛智平等如虛空悉能現現毛孔中。又云。一切諸佛於一念中悉能示現無量世界無量無數清凈眾生。四白紙黑字朱畫皆全相收不可別取。而三物各異。如是三種世間融通相攝混為一團而為
【現代漢語翻譯】 現代漢語譯本： 其朱畫代表智正覺世間（代表智慧、正覺的世間）。好比用硃砂畫一道，不斷開，從始至終連環貫穿各個字中，光彩顏色分明。佛的智慧也是這樣，平等廣大，遍及眾生的心，與過去、現在、未來十個時期的眾生相應，圓滿光明地照耀觀照，所以這個印契具備三種世間（器世間、眾生世間、智正覺世間）。 如果從觀想的角度來解釋，就有四種含義：第一，如果只取白紙，那麼黑字和朱畫都消失了。所以字和朱畫不能離開紙。同樣，如果離開器世間，就沒有佛和眾生。所以在器世間中，具備眾生和佛。所以經中說：『在一粒微塵中，顯現三惡道、人、天、阿修羅，各自承受業報。在一粒微塵中，各自示現那由他（極大數量單位）無數億諸佛在其中說法。一粒微塵中有如微塵數般多的佛剎（佛土），兩個佛剎中有難以思議的佛。每一位佛所在的大眾集會中，我常見到佛恒常演說菩提（覺悟）之行。』又說：『在一粒微塵中普遍顯現過去、現在、未來三世一切佛的佛事。』 第二，從黑字的角度來說也是這樣。所以在眾生世間中，具備器世間和佛。所以經中說：『在一個毛孔中普遍見到十方佛剎，那些佛剎美妙莊嚴，有諸佛菩薩的集會。每一個毛孔中有億萬佛剎，不可思議，種種景象莊嚴，沒有絲毫擁擠。一切剎土和諸佛在我身內，沒有阻礙。我在一切毛孔中顯現佛的境界，仔細觀察。』又說：『菩薩知道自己的心念中常常有佛成就正覺。』乃至說：『如同自己的心一樣，一切眾生的心也是這樣，都具有如來成就等正覺的佛性。』 第三，從朱畫的角度來說也是這樣。所以在智正覺世間中，具備器世間和眾生世間。所以經中說：『過去、現在、未來三世一切劫的佛剎以及諸法、諸根、心和心法，一切虛妄法，在一佛身中，這些法都全部顯現。普遍窮盡十方諸佛剎海所有一切眾生海，佛的智慧平等如虛空，都能顯現在毛孔中。』又說：『一切諸佛在一念中都能示現無量世界，無量無數清凈眾生。』 第四，白紙、黑字、朱畫全部包含在一起，不能單獨取出，而這三者又各自不同。這樣，三種世間融通相攝，混合成一個整體，成為……
【English Translation】 English version: The red drawing represents the world of Wisdom and Right Enlightenment (representing the world of wisdom and right enlightenment). It's like drawing a red line that is continuous, connecting all the characters from beginning to end in a continuous loop, with clear and distinct colors. The wisdom of the Buddha is also like this, equal and vast, pervading the minds of all beings, corresponding to the ten periods of past, present, and future, illuminating and observing with perfect clarity. Therefore, this mudra (seal) possesses the three realms (the realm of vessels, the realm of sentient beings, and the realm of wisdom and right enlightenment). If interpreted from the perspective of contemplation, there are four meanings: First, if only the white paper is taken, then the black characters and red drawing disappear. Therefore, the characters and red drawing cannot be separated from the paper. Similarly, if separated from the realm of vessels, there are no Buddhas or sentient beings. Therefore, within the realm of vessels, both sentient beings and Buddhas are present. Therefore, the sutra says: 'Within a single dust mote, the three evil paths, humans, devas (gods), and asuras (demigods) are manifested, each receiving the retribution of their karma. Within a single dust mote, countless billions of Buddhas, each teaching the Dharma, are manifested. Within a single dust mote, there are as many Buddha-lands as there are dust motes. In two Buddha-lands, there are inconceivable Buddhas. In the assembly of each Buddha, I constantly see the practice of Bodhi (enlightenment).' It also says: 'Within a single dust mote, all the deeds of all the Buddhas of the past, present, and future are universally manifested.' Second, it is also like this from the perspective of the black characters. Therefore, within the realm of sentient beings, the realm of vessels and the Buddha are present. Therefore, the sutra says: 'Within a single pore, the Buddha-lands of the ten directions are universally seen. Those Buddha-lands are wonderfully adorned, with assemblies of Buddhas and Bodhisattvas. Within each pore, there are billions of Buddha-lands, inconceivable, adorned with various appearances, without any crowding. All the Buddha-lands and Buddhas are within my body, without obstruction. Within all my pores, I manifest the realm of the Buddha, observing carefully.' It also says: 'Bodhisattvas know that in their own minds, there is always a Buddha attaining Right Enlightenment.' And it goes on to say: 'Just like one's own mind, the minds of all sentient beings are also like this, all possessing the Tathagata (Thus Come One) attaining Equal and Right Enlightenment.' Third, it is also like this from the perspective of the red drawing. Therefore, within the realm of Wisdom and Right Enlightenment, the realm of vessels and the realm of sentient beings are present. Therefore, the sutra says: 'The Buddha-lands of all kalpas (aeons) of the past, present, and future, as well as all dharmas (teachings), roots, minds, mental functions, and all illusory dharmas, are all manifested within a single Buddha's body. Universally exhausting all the oceans of sentient beings in all the oceans of Buddha-lands in the ten directions, the Buddha's wisdom is equal to space, able to manifest in the pores.' It also says: 'All the Buddhas are able to manifest countless worlds and countless pure beings in a single thought.' Fourth, the white paper, black characters, and red drawing are all completely contained together, and cannot be taken separately, yet the three are each different. In this way, the three realms interpenetrate and encompass each other, blending into a single whole, becoming...
門各別歷然不動也。故此一印若以器門觀則是器海印。是故經云。花藏世界所有塵。一一塵中見法界。普光現佛如雲集。此是如來剎自在。以眾生門取則是眾生海印。以佛門取則是佛海印。是故疏云。眾生心中佛為佛心內眾生說法。佛心內眾生聽眾生心中佛說法也。問若爾何但局云能人海印耶。答約實如是非局于佛。且從妄盡心澄之義。假名能人海印耳。
法界圖記叢髓錄捲上之一
法界圖記叢髓錄捲上之二
文云。將欲釋文。二門分別。一揔釋印意。二別解印相。問何故依印 答欲表釋迦如來教網所攝三種世間。從海印三昧繁出現現故。所謂三種世間。一器世間。二眾生世間。三智正覺世間。智正覺者。佛菩薩也。三種世間攝法盡故。不論餘者。廣義者。如花嚴經說。
第二別相門中。三門分別。一說印文相。二明字相。三釋文下意。一問何故印文唯有一道。答表如來一音故。所謂一善巧方便。何故多有盤迴屈曲。以隨眾生機欲不同故。即是義當三乘教。何故一道無有始終。現示善巧無方。應稱法界。十世相應圓融滿足故。即是義當圓教。何故有四面四角。彰四攝四無量故。此義依三乘現一乘故。印相如是。
二問何故字中有始終耶。答約修行方便。現因果不同故。何故字中多有屈
【現代漢語翻譯】 現代漢語譯本：各扇門各自清晰地存在，卻又保持不動。因此，這一海印三昧如果從器世間的角度來看，就是器世間海印。所以經中說：『華藏世界所有的微塵，每一粒微塵中都能見到法界，普光佛如雲般聚集，這就是如來自在的剎土。』如果從眾生門的角度來看，就是眾生海印。如果從佛門的角度來看，就是佛海印。所以疏中說：『眾生心中的佛為佛心內的眾生說法，佛心內的眾生聽眾生心中的佛說法。』問：如果這樣，為什麼只侷限於說是能仁（釋迦牟尼佛的稱號）海印呢？答：從實相上來說，並非侷限於佛。只是從妄念止息、心澄明凈的意義上，假名為能仁海印罷了。
法界圖記叢髓錄捲上之一
法界圖記叢髓錄捲上之二
文中說：『將要解釋經文，分為兩門：一是總釋海印的意義，二是分別解釋海印的相狀。』問：為什麼要依據海印？答：想要表示釋迦如來教法的網路所攝的三種世間，從海印三昧中繁榮地顯現出來。所謂三種世間：一是器世間，二是眾生世間，三是智正覺世間。智正覺指的是佛菩薩。因為這三種世間涵蓋了所有法，所以不討論其他的。更廣義的說法，如《華嚴經》所說。
第二，在分別相狀門中，分為三門：一是說海印的紋相，二是說明字相，三是解釋紋下的意義。一問：為什麼海印的紋路只有一道？答：表示如來的一音說法。所謂一種善巧方便。為什麼有很多盤旋曲折？因為隨順眾生根機和慾望的不同。這意義相當於三乘教法。為什麼一道沒有始終？顯示善巧方便沒有定方，應合於法界，十世相應，圓融滿足。這意義相當於圓教。為什麼有四面四角？彰顯四攝和四無量心。這意義是依據三乘而顯現一乘。海印的相狀就是這樣。
二問：為什麼字中有始終呢？答：從修行的方便來說，顯示因果不同。為什麼字中有很多屈折？
【English Translation】 English version: Each door exists distinctly yet remains unmoved. Therefore, this Samadhi of the Ocean Seal (海印三昧, Hǎiyìn sānmèi) , if viewed from the perspective of the realm of vessels (器世間, qì shìjiān), is the Ocean Seal of the realm of vessels. Hence, the scripture says: 'In all the dust motes of the Flower Treasury World (花藏世界, Huāzàng shìjiè), one sees the Dharma Realm (法界, Fǎjiè) in each mote. Buddhas of Universal Light (普光佛, Pǔguāng fó) gather like clouds; this is the sovereign land of the Tathagata (如來, Rúlái).' If viewed from the perspective of sentient beings (眾生門, zhòngshēng mén), it is the Ocean Seal of sentient beings. If viewed from the perspective of Buddhas (佛門, fó mén), it is the Ocean Seal of Buddhas. Therefore, the commentary says: 'The Buddha in the mind of sentient beings preaches to the sentient beings within the Buddha's mind; the sentient beings within the Buddha's mind listen to the Buddha in the mind of sentient beings preaching.' Question: If so, why is it limited to being called the Ocean Seal of the Able One (能人, Néngrén, epithet for Shakyamuni Buddha)? Answer: In terms of reality, it is not limited to the Buddha. It is merely given the provisional name 'Ocean Seal of the Able One' from the meaning of the cessation of delusion and the clarity of mind.
Record of the Essentials from the Dharma Realm Chart (法界圖記叢髓錄, Fǎjiè tú jì cóng suí lù), Volume One, Part One
Record of the Essentials from the Dharma Realm Chart, Volume One, Part Two
The text says: 'In order to explain the text, there are two aspects to distinguish: first, a general explanation of the meaning of the Ocean Seal; second, a separate explanation of the characteristics of the Ocean Seal.' Question: Why rely on the Ocean Seal? Answer: To represent the three realms encompassed by the network of teachings of Shakyamuni Tathagata, which flourish and manifest from the Samadhi of the Ocean Seal. The so-called three realms are: first, the realm of vessels; second, the realm of sentient beings; third, the realm of wisdom and perfect enlightenment (智正覺世間, zhì zhèngjué shìjiān). Wisdom and perfect enlightenment refers to Buddhas and Bodhisattvas. Because these three realms encompass all dharmas, others are not discussed. For a broader explanation, see the Flower Garland Sutra (花嚴經, Huāyán jīng).
Second, within the section on distinguishing characteristics, there are three aspects: first, explaining the markings of the Ocean Seal; second, explaining the characteristics of the characters; third, explaining the meaning beneath the markings. First question: Why does the marking of the Ocean Seal only have one line? Answer: It represents the Tathagata's single sound of teaching. The so-called one skillful means (善巧方便, shànqiǎo fāngbiàn). Why are there many twists and turns? Because it accords with the different capacities and desires of sentient beings. This meaning corresponds to the Three Vehicle teachings. Why does the one line have no beginning or end? It shows that skillful means has no fixed direction, corresponding to the Dharma Realm, with the ten ages corresponding, perfectly harmonized and complete. This meaning corresponds to the Perfect Teaching (圓教, yuánjiào). Why are there four faces and four corners? It manifests the Four Embracing Dharmas (四攝, sì shè) and the Four Immeasurables (四無量, sì wúliáng). This meaning relies on the Three Vehicles to manifest the One Vehicle. Such are the characteristics of the Ocean Seal.
Second question: Why do the characters have a beginning and an end? Answer: From the perspective of the convenience of practice, it shows the difference between cause and effect. Why are there many twists in the characters?
曲。現三乘根欲差別不同故。何故始終兩字安置當中。表因果兩位法性家內真實德用性在中道故。字相如是。
問上云因果不同而一家實德性在中道。未知所由。其義云何。答此義其實難解。雖然依天親論主。以六相方便立義分齊。準義道理隨分可解。
若約十句。以辨六相。如下說。今且約印像。以明六相。示一乘三乘主伴相成現法分齊。所謂六相者。揔相別相同相異相成相壞相。揔相者。根本印。別相者余屈曲。別依止印。滿彼印故。同相者。印故。所謂曲別而同印故。異相者。增相故。所謂第一第二等曲別增數故。成相者。略說故。所謂成印故。壞相者。廣說故。所謂盤迴屈曲。各各自別本來不作故。一切緣生法無不六相成也。所謂揔相者。義當圓教。別相者。義當三乘教。如揔相別相成相壞相等不即不離不一不異常在中道。一乘三乘亦復如是。主伴相資不即不離不一不異。雖利益眾生。而唯在中道。主伴相成現法如是。一乘別教三乘別教準義可解。汝所問疑義亦如是。初曲如因。后曲如果。如初后不同。而唯在當中。雖因果義別。而唯住自如。依三乘方便教門故高下不同。依一乘圓教故無有前後。所以得知。如經說。又一切菩薩不可思議諸佛法明說令入智惠地故。論曰。一切菩薩者。謂住信行地
【現代漢語翻譯】 現代漢語譯本：曲（彎曲）。現在三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的根器和意願差別不同。為什麼始終兩個字安置在當中？表示因果兩位，法性家內的真實德用性在中道（Madhyamaka）的緣故。字相是這樣的。
問：上面說因果不同而一家實德性在中道，不知道是什麼緣由，它的意義是什麼？答：這個意義其實難以理解。雖然依靠天親（Vasubandhu）論主，以六相方便建立義理分齊，按照義理道理，可以隨分理解。
如果按照十句，來辨別六相，如下面所說。現在且按照印像，來闡明六相，展示一乘（Ekāyana）三乘主伴相成現法分齊。所謂六相是：總相、別相、同相、異相、成相、壞相。總相，是根本印。別相，是其餘彎曲，別依止印，滿足那個印的緣故。同相，是印的緣故，所謂彎曲區別而同是印的緣故。異相，是增相的緣故，所謂第一第二等彎曲區別增數的緣故。成相，是略說的緣故，所謂成就印的緣故。壞相，是廣說的緣故，所謂盤旋彎曲，各自區別本來不作的緣故。一切緣生法沒有不具備六相的。所謂總相，意義相當於圓教。別相，意義相當於三乘教。如總相、別相、成相、壞相等，不即不離、不一不異在中道。一乘三乘也同樣如此。主伴互相資助，不即不離、不一不異。雖然利益眾生，而唯獨在中道。主伴相成現法是這樣。一乘別教三乘別教按照義理可以理解。你所問的疑問也是這樣。初曲如因，后曲如果。如初后不同，而唯獨在當中。雖然因果義理有別，而唯獨安住于自如。依靠三乘方便教門，所以高下不同。依靠一乘圓教，所以沒有前後。所以得知，如經所說。又一切菩薩不可思議諸佛法，明說令入智慧地故。論說：一切菩薩，是指安住于信行地的菩薩。
【English Translation】 English version: Bend. Now, the roots and desires of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) differ. Why are the two words 'beginning' and 'end' placed in the middle? It indicates that the true virtuous nature of the two positions of cause and effect within the Dharma-nature family is in the Middle Way (Madhyamaka). The appearance of the character is like this.
Question: Above it says that cause and effect are different, but the true virtuous nature of the family is in the Middle Way. I don't know the reason for this. What is its meaning? Answer: This meaning is actually difficult to understand. However, relying on the Treatise Master Vasubandhu, the meaning and boundaries are established using the six aspects as a skillful means. According to the principles of meaning, it can be understood accordingly.
If we use the ten phrases to distinguish the six aspects, as described below. Now, let's use the image of a seal to clarify the six aspects, demonstrating the boundaries of the One Vehicle (Ekāyana) and the Three Vehicles, with the principal and subordinate mutually complementing each other in the present Dharma. The so-called six aspects are: the general aspect, the specific aspect, the similar aspect, the different aspect, the completing aspect, and the destroying aspect. The general aspect is the fundamental seal. The specific aspect is the remaining bends, specifically relying on the seal, fulfilling that seal. The similar aspect is because it is a seal, so-called bends are different but the same as a seal. The different aspect is because of the increasing aspect, so-called the first, second, etc., bends are different and the numbers increase. The completing aspect is because of the brief explanation, so-called completing the seal. The destroying aspect is because of the extensive explanation, so-called the coils and bends, each being different and not originally made. All conditioned dharmas are formed by the six aspects. The so-called general aspect corresponds in meaning to the Perfect Teaching. The specific aspect corresponds in meaning to the Three Vehicle Teaching. Like the general aspect, specific aspect, completing aspect, destroying aspect, etc., are neither identical nor separate, neither one nor different, being in the Middle Way. The One Vehicle and the Three Vehicles are also like this. The principal and subordinate support each other, neither identical nor separate, neither one nor different. Although benefiting sentient beings, it is only in the Middle Way. The principal and subordinate mutually completing the present Dharma is like this. The specific teaching of the One Vehicle and the specific teaching of the Three Vehicles can be understood according to the meaning. The doubts you asked about are also like this. The initial bend is like the cause, and the final bend is like the effect. Like the beginning and end are different, but only in the middle. Although the meanings of cause and effect are different, they only abide in self-so-ness. Relying on the expedient teachings of the Three Vehicles, therefore the high and low are different. Relying on the Perfect Teaching of the One Vehicle, therefore there is no before and after. Therefore, we know, as the sutra says. Moreover, all the inconceivable Buddha-dharmas of all Bodhisattvas are clearly explained to enter the land of wisdom. The treatise says: All Bodhisattvas refer to those who dwell in the stage of faith and practice.
。不可思議。諸佛法者。是出世間道品。明者見智得證。說者于中分別。入者信樂得證。智惠地者謂十地智。如本分中說。此是根本入。如經。又一切菩薩不可思議諸佛法。明說令入智惠地故。此修多羅中。說依根本入有九種入。一者攝入。聞惠中攝一切善根故。如經攝一切善根故。二者思議入。思惠於一切道品中。智方便故。如經善分別選擇一切佛法。三者法相入。彼彼義中。無量種種知故。如經廣知諸法故。四者教化入。隨所思議。名字具足善說法故。如經善決定說諸法故。五者證入。於一切法平等智見道時中。善清凈故。如經無分別智清凈不雜故。菩薩教化眾生。即是自成佛法。是故利他亦名自利。六者不放逸入。于修道時中。遠離一切煩惱障故。如經一切魔法不能染故。七者地地轉入。出世間道品無貪等善根凈故。如經出世間法善根清凈故。復有善根能為出世間道品因故。八者菩薩盡入。于第十地中。入一切如來秘密智故。如經得不可思議境界故。九者佛盡入。於一切智入智故。如經乃至得一切智人智境界故。是諸入為校量智義差別。次第轉勝。非根本入。一切所說十句中。皆有六種差別相門。此言說解釋。應知除事。事者。謂陰界入等。六種相者。謂揔相別相同相異相成相壞相。揔相者。是根本入。別相者
【現代漢語翻譯】 現代漢語譯本：不可思議。諸佛法者，是出世間道品（指脫離世俗之道的修行方法）。明者見智得證（指通過明智的觀察和智慧的實踐獲得證悟），說者于中分別（指能夠清晰地辨別其中的道理），入者信樂得證（指通過堅定的信念和喜悅的心情獲得證悟）。智慧地者謂十地智（指菩薩修行過程中的十個階段的智慧），如本分中說。此是根本入（這是根本的入門方法），如經所說。又一切菩薩不可思議諸佛法，明說令入智慧地故（一切菩薩所修行的不可思議的佛法，都是爲了明晰地闡述並引導眾生進入智慧的境界）。 此修多羅（佛經）中，說依根本入有九種入：一者攝入（指通過攝取一切善根而入門），聞慧中攝一切善根故（因為通過聽聞佛法所獲得的智慧能夠攝取一切善根），如經攝一切善根故。二者思議入（指通過思議佛法而入門），思慧於一切道品中，智方便故（因為通過思索佛法所獲得的智慧能夠方便地運用在各種修行方法中），如經善分別選擇一切佛法。三者法相入（指通過了解諸法的表相而入門），彼彼義中，無量種種知故（因為能夠在各種不同的意義中，獲得無量種類的知識），如經廣知諸法故。四者教化入（指通過教化眾生而入門），隨所思議，名字具足善說法故（因為能夠根據所思索的道理，用完備的名相來善巧地說法），如經善決定說諸法故。五者證入（指通過證悟真理而入門），於一切法平等智見道時中，善清凈故（因為在證悟一切法平等性的智慧之道時，能夠保持清凈無染），如經無分別智清凈不雜故。菩薩教化眾生，即是自成佛法，是故利他亦名自利（菩薩教化眾生，實際上也是在成就自己的佛法，所以利益他人也可以說是利益自己）。六者不放逸入（指通過不放逸的修行而入門），于修道時中，遠離一切煩惱障故（因為在修行過程中，能夠遠離一切煩惱的障礙），如經一切魔法不能染故。七者地地轉入（指在各個修行階段的遞進），出世間道品無貪等善根凈故（因為脫離世俗之道的修行方法能夠使無貪等善根清凈），如經出世間法善根清凈故。復有善根能為出世間道品因故（還有一些善根能夠成為脫離世俗之道的修行方法的因）。八者菩薩盡入（指菩薩修行到極致的境界），于第十地中，入一切如來秘密智故（因為在第十地中，能夠進入一切如來的秘密智慧），如經得不可思議境界故。九者佛盡入（指佛修行到極致的境界），於一切智入智故（因為能夠進入一切智慧的智慧），如經乃至得一切智人智境界故。 是諸入為校量智義差別，次第轉勝，非根本入（這些入門方法是爲了衡量智慧的意義差別，次第遞進，並非根本的入門方法）。一切所說十句中，皆有六種差別相門（所有上面所說的十句中，都包含六種差別相的方面）。此言說解釋，應知除事（這些言語的解釋，應該知道要排除事物本身）。事者，謂陰界入等（事物，指的是五蘊、十二處、十八界等）。六種相者，謂揔相、別相、同相、異相、成相、壞相（六種相，指的是總相、別相、同相、異相、成相、壞相）。揔相者，是根本入（總相，是根本的入門方法）。別相者（別相是）
【English Translation】 English version: Inconceivable. The Dharmas of all Buddhas are supramundane qualities of the path. The wise attain realization through insightful wisdom. Those who explain them differentiate within them. Those who enter attain realization through faith and joy. The 'wisdom ground' refers to the wisdom of the ten Bhumis (stages of the Bodhisattva path), as explained in the original section. This is the fundamental entry, as stated in the Sutra. Furthermore, all Bodhisattvas' inconceivable Dharmas of all Buddhas are clearly explained to lead to the wisdom ground. In this Sutra, it is said that based on the fundamental entry, there are nine types of entry: First, the entry of gathering (collecting), because the wisdom of hearing gathers all wholesome roots, as stated in the Sutra, 'gathering all wholesome roots.' Second, the entry of contemplation (reflection), because the wisdom of contemplation is skillful in all qualities of the path, as stated in the Sutra, 'skillfully distinguishing and selecting all Buddha-dharmas.' Third, the entry of characteristics of phenomena, because of knowing immeasurable varieties in each and every meaning, as stated in the Sutra, 'broadly knowing all dharmas.' Fourth, the entry of teaching and transforming, because of skillfully teaching the Dharma with complete names according to what is contemplated, as stated in the Sutra, 'skillfully and decisively speaking all dharmas.' Fifth, the entry of realization, because of being well-purified during the path of equal wisdom and vision of all dharmas, as stated in the Sutra, 'uncontaminated by non-discriminating wisdom.' When a Bodhisattva teaches and transforms sentient beings, it is the same as perfecting their own Buddha-dharma; therefore, benefiting others is also called benefiting oneself. Sixth, the entry of non-negligence, because of being far from all afflictive obstacles during the time of cultivating the path, as stated in the Sutra, 'untainted by all demonic influences.' Seventh, the entry of progressing through the Bhumis, because the supramundane qualities of the path are purified by wholesome roots such as non-greed, as stated in the Sutra, 'the wholesome roots of supramundane dharmas are purified.' Furthermore, there are wholesome roots that can be the cause of supramundane qualities of the path. Eighth, the complete entry of Bodhisattvas, because in the tenth Bhumi, they enter the secret wisdom of all Tathagatas, as stated in the Sutra, 'attaining an inconceivable realm.' Ninth, the complete entry of Buddhas, because they enter the wisdom of all-knowing, as stated in the Sutra, 'even attaining the realm of the wisdom of those who have attained all-knowing.' These entries are for measuring the differences in the meaning of wisdom, progressing in order, and are not the fundamental entry. In all the ten statements mentioned, there are six aspects of difference. This verbal explanation should be understood to exclude things themselves. 'Things' refer to the Skandhas (aggregates), Dhatus (elements), Ayatanas (sense bases), etc. The six aspects are: general characteristic, specific characteristic, similar characteristic, dissimilar characteristic, accomplishing characteristic, and destroying characteristic. The general characteristic is the fundamental entry. The specific characteristic is
。餘九入。別依止本滿彼本故。同相者入故。異相者增相故。成相者略說故。壞相者廣說故。如世界成壞。餘一切十句中。隨義類知。論文如是。準是論主立宗道理。故知雖因果信解行回地佛自位不動。而無前後。何以故。諸法各異住自如故。一如多如如如相不可得故。是故經云。問云何深信佛法。答一切諸法唯佛所知。非我境界。若如是者。名為深信佛法。是其義也。問六相者為現何義。答正現緣起無分別理故。以此六相義故。當知雖一部經七處八會及品類不同。而唯在地品。所以者何。以是根本攝法盡故。地品中雖十地不同。而唯在初地。何以故。不起一地普攝一切諸地功德故。一地中雖多分不同。而唯在一念。何以故。三世九世即一念故。一切即一故。如一念多念亦如是。一即一切。一念即多念等。反前即是。以此理故。陀羅尼法主伴相成。隨舉一法盡攝一切。若約會說。會會中盡攝一切。若約品說。品品盡攝一切。乃至若約文說。文文句句盡攝一切。何以故。若無此彼不成故。陀羅尼法法如是故如下說。
何故依印至佛菩薩也。真記云。何故依印。答欲表釋迦如來教網所攝等者。釋迦教網則深淺雖殊。有名相際揔取云也。三種世間從海印三昧繁出現現者。三世間法繁出則離海印體耶。答三世間法即是海
【現代漢語翻譯】 現代漢語譯本：其餘九入，是分別依止根本而圓滿那個根本的緣故。相同相者是入的緣故。不同相者是增相的緣故。成相者是略說的緣故。壞相者是廣說的緣故。如世界的成壞一樣。其餘一切十句中，隨順義理類別而知。論文是這樣說的。依照論主的立宗道理。所以知道雖然因果、信解行、迴向地、佛的自位不動，但是沒有前後之分。為什麼呢？因為諸法各自安住于自身如如不動的狀態。一如、多如、如如之相是不可得的緣故。所以經中說：『問：如何深信佛法？答：一切諸法唯有佛才能完全知曉，不是我的境界。』如果像這樣，就叫做深信佛法。這就是它的意義。問：六相是爲了顯現什麼意義？答：正是爲了顯現緣起無分別的道理。因為這六相的意義，應當知道雖然一部經有七處八會，以及品類不同，但唯獨在於地品。為什麼呢？因為這是根本，攝盡一切法。地品中雖然十地不同，但唯獨在於初地。為什麼呢？因為不起一地，就能普遍攝取一切諸地的功德。一地中雖然多分不同，但唯獨在一念。為什麼呢？因為三世九世即是一念的緣故。一切即是一的緣故。如一念、多念也是這樣。一即一切，一念即多念等等。反過來也是一樣。因為這個道理，陀羅尼法主伴相互成就。隨便舉出一個法，就能完全攝取一切。如果按照會來說，每個會中都完全攝取一切。如果按照品來說，每個品都完全攝取一切。乃至如果按照文來說，每個文、每個句子都完全攝取一切。為什麼呢？如果沒有此，彼就不能成立的緣故。陀羅尼法法就是這樣的緣故，如下面所說。 為什麼依印直至佛菩薩呢？真記說：『為什麼依印？』答：想要表示釋迦如來教網所攝等。釋迦教網則深淺雖然不同，有名相的界限，總括起來說。三種世間從海印三昧繁榮出現，那麼三種世間法繁榮出現就離開了海印的本體嗎？答：三種世間法就是海印。
【English Translation】 English version: The remaining nine entrances are due to separately relying on the root and perfecting that root. Those with the same characteristics are entrances. Those with different characteristics are increasing characteristics. Those with accomplished characteristics are briefly explained. Those with destroyed characteristics are explained in detail. Like the formation and destruction of the world. In the remaining ten sentences, understand according to the meaning and category. The treatise says so. According to the principle of the treatise master's establishment of the doctrine. Therefore, although cause and effect, faith, understanding, practice, dedication of merit to the stages, and the Buddha's own position are unmoving, there is no before or after. Why? Because all dharmas abide in their own suchness. The characteristics of one suchness, many suchnesses, and suchness are unattainable. Therefore, the sutra says: 'Question: How to deeply believe in the Buddhadharma? Answer: All dharmas are only known by the Buddha, not my realm.' If it is like this, it is called deeply believing in the Buddhadharma. This is its meaning. Question: What meaning do the six characteristics manifest? Answer: They precisely manifest the principle of dependent origination without discrimination. Because of the meaning of these six characteristics, it should be known that although a sutra has seven locations and eight assemblies, and different categories, it is only in the 'Earth' chapter. Why? Because this is the root, encompassing all dharmas. Although the ten stages are different in the 'Earth' chapter, it is only in the first stage. Why? Because without arising from one stage, it can universally encompass the merits of all stages. Although there are many differences in one stage, it is only in one thought. Why? Because the three times and nine times are one thought. All is one. Like one thought and many thoughts are also like this. One is all, one thought is many thoughts, and so on. The reverse is also true. Because of this principle, the Dharani dharma, the principal and the companion, mutually accomplish each other. Casually mentioning one dharma completely encompasses all. If speaking according to the assemblies, each assembly completely encompasses all. If speaking according to the chapters, each chapter completely encompasses all. Even if speaking according to the text, each text, each sentence completely encompasses all. Why? Because if there is no this, that cannot be established. The Dharani dharma is like this, as said below. Why rely on mudras (印) until reaching the Buddhas and Bodhisattvas? The 'True Record' says: 'Why rely on mudras?' Answer: To express that which is encompassed by Shakyamuni Buddha's teaching net (釋迦如來教網) and so on. Shakyamuni's teaching net, although the depth is different, has the boundary of names and forms, and is summarized. The three realms (三種世間) prosperously appear from the Samadhi of the Ocean Seal (海印三昧), then do the three realms prosperously appearing depart from the substance of the Ocean Seal? Answer: The three realms are the Ocean Seal.
印全體現現本不離也。問攝三世間為揔相。佛則揔別不一故。為四世間耶。答智正覺中。有待他之義。有絕待義。約此二義不一故。亦可得云四種世間。然約二義不異故。但云三種世間耳。問器及眾生宜云世間。智正覺者既已出世。何云世間耶。答始成正覺時中。三世間法圓明現現。故云世間。謂時為世。中為間故也。問至相以菩薩合於眾生。何故此中合佛菩薩為智正覺耶。答約覺同云耳。何故印文至現一乘故。大記云。何故印文唯有一道者。立在第四重海印起此問也。謂既隨根欲而成屈曲。何故云一道耶。如是問也。如來一音者。法界品云。我知法界一性如來一音一切眾生無不了故(已上)。問若一切眾生了一音者。非是各得解也。若各得解者。非是一音無不了也(云云)。若對此難。以揔別二相答也。謂不壞屈曲而能等遍故。是一音。不動等遍而差韻故。能成屈曲。此中能成等遍者揔相也。音韻差者別相也。別即揔故。雖眾生各得解。而了一音也。揔即別故。雖是一音而各解也。
真記云。如來一音者。揔相音也。法界品云。我知法界一性如來一音(云云)。此義者一切眾生種種差別音聲等即是如來一音耳。問此守護夜神善知識證見一音云我知法界一性也。何故云一切眾生耶。若見一切眾生者。何云我知法
界一性耶。答見法界一性。故知一音中有一切種也。以得揔相知不分之別相故。如家之一言。契柱立梁橫諸緣而呼故也。若不契立橫諸緣。則家之一言何處起耶。
法記云。盤迴屈曲者。既知法界一性。則無三乘。故亦無印中角曲耶。答有異相故。有稱性不動之角曲也。問若爾有三乘耶。答一乘角曲全盡印圓故。無三乘一邊之角曲也。
真記云。善巧無方者。無偏順之方所也。如前無方中釋也。應稱法界者。橫盡法界故。十世相應者。豎貫三際故也。
法記云。圓融滿足者。猶如虛空攝一切物。約此一柱包攝十種普法無所遺余故也。是故普法章云。諸佛善巧會融法界圓通自在不離見聞(已上)。以一乘中見聞圓通之法故。見聞位中即得滿足究竟佛果。故云不離見聞也。
真記云。義當圓教者。有三乘別教。三乘同教。有一乘同教一乘別教。有一乘圓教也。若就樓觀而論者。內莊一乘外嚴三乘門則同教也。所謂門者通內外故。內雖一乘而門內則同教一乘也。又此同教約三乘。已上之義即為別教。一乘亦得以約所目為別教故。問所目三乘義當於外是嚴三乘。何云別教一乘耶。答此經之內所流所目之三乘具含二義。一者令彼下機計謂同於我法之義。二者令彼解其自所得法全是花嚴大虛之義也。約初
【現代漢語翻譯】 現代漢語譯本： 問：是法界一性嗎？ 答：因為見到法界一性。所以知道一音之中有一切種子。因為獲得了總相，所以知道不分的差別相。就像『家』這個詞，是契合柱子、樹立梁木、橫木等各種因緣而產生的稱呼。如果沒有契合、樹立、橫木等各種因緣，那麼『家』這個詞又從何處產生呢？
法記說：『盤旋屈曲』，既然知道法界一性，就沒有三乘。那麼也沒有印中的角曲嗎？ 答：因為有不同的相，所以有稱性不動的角曲。問：如果這樣，有三乘嗎？ 答：一乘的角曲完全窮盡，印是圓滿的，所以沒有三乘一邊的角曲。
真記說：『善巧無方』，是沒有偏頗順從的方所。如同前面『無方』中的解釋。『應稱法界』，是橫向窮盡法界。『十世相應』，是縱向貫穿過去、現在、未來。
法記說：『圓融滿足』，就像虛空容納一切事物。就這一根柱子而言，它包容了十種普法，沒有遺漏。所以普法章說：『諸佛善巧會融法界，圓通自在，不離見聞』（以上）。因為在一乘中見聞圓通之法，所以在見聞位中就能得到滿足究竟的佛果。所以說不離見聞。
真記說：『義當圓教』，有三乘別教、三乘同教、有一乘同教、一乘別教，有一乘圓教。如果就樓觀而言，內部莊嚴一乘，外部嚴飾三乘，門則是同教。所謂門，是通內外的。內部雖然是一乘，但門內則是同教一乘。而且這個同教，就三乘以上的意義來說，就是別教。一乘也可以就所指的目標來說是別教。問：所指的目標是三乘，意義相當於外部嚴飾三乘，為什麼說是別教一乘呢？ 答：這部經內部所流露、所指的三乘，包含兩種意義：一是讓那些下根機的人認為與他們的法相同；二是讓他們理解自己所得到的法全是華嚴大虛的意義。就第一點來說
【English Translation】 English version: Question: Is it the one nature of the Dharmadhatu (Dharmadhatu: the realm of all phenomena)? Answer: Because we see the one nature of the Dharmadhatu, we know that within one sound, there are all seeds. Because we have attained the general characteristic, we know the undifferentiated distinct characteristics. It is like the word 'home,' which arises from the convergence of pillars, beams, and horizontal supports. If there were no convergence of pillars, beams, and horizontal supports, where would the word 'home' arise from?
The Dharma Record says: 'Winding and curving,' since we know the one nature of the Dharmadhatu, there are no Three Vehicles. Then, are there no angular curves in the seal? Answer: Because there are different characteristics, there are angular curves that are in accordance with the nature and unmoving. Question: If so, are there Three Vehicles? Answer: The angular curves of the One Vehicle are completely exhausted, and the seal is complete and round, so there are no angular curves on one side of the Three Vehicles.
The True Record says: 'Skillful without direction' means there is no biased or compliant direction. It is like the explanation in 'without direction' earlier. 'Should accord with the Dharmadhatu' means horizontally exhausting the Dharmadhatu. 'Corresponding to the Ten Ages' means vertically penetrating the past, present, and future.
The Dharma Record says: 'Perfectly harmonious and complete' is like empty space encompassing all things. Regarding this one pillar, it encompasses the ten kinds of universal Dharmas without any omission. Therefore, the chapter on Universal Dharma says: 'All Buddhas skillfully converge and harmonize the Dharmadhatu, with perfect interpenetration and freedom, not separate from seeing and hearing' (above). Because of the Dharma of perfect interpenetration of seeing and hearing in the One Vehicle, one can attain the complete and ultimate Buddhahood in the position of seeing and hearing. Therefore, it is said not to be separate from seeing and hearing.
The True Record says: 'The meaning corresponds to the Perfect Teaching.' There are the Distinct Teaching of the Three Vehicles, the Common Teaching of the Three Vehicles, the Common Teaching of the One Vehicle, the Distinct Teaching of the One Vehicle, and the Perfect Teaching of the One Vehicle. If we consider the tower, the interior adorns the One Vehicle, and the exterior adorns the Three Vehicles; the gate is the Common Teaching. The so-called gate is that which connects the interior and exterior. Although the interior is the One Vehicle, within the gate, it is the Common Teaching of the One Vehicle. Moreover, this Common Teaching, in terms of the meaning above the Three Vehicles, is the Distinct Teaching. The One Vehicle can also be considered the Distinct Teaching in terms of what it aims at. Question: What it aims at is the Three Vehicles, and the meaning corresponds to the exterior adornment of the Three Vehicles, so why is it said to be the Distinct Teaching of the One Vehicle? Answer: The Three Vehicles that are revealed and aimed at within this sutra contain two meanings: first, to make those of lower capacity think that it is the same as their Dharma; second, to make them understand that all the Dharma they have attained is the meaning of the great emptiness of the Avatamsaka (Avatamsaka: Flower Garland Sutra). Regarding the first point
義則當於門外故。是三乘為外嚴也。約后義則當於門內故。是一乘為內莊也。今約后義故。以所目為同教一乘。乃至亦名別教一乘耳。直約樓觀之內方自體別教一乘也。初初不見三乘故。云自體別教也。圓教者通履前四教也。問是則與彼同教一三和合之義何異耶。答欲引下機而和合者是同教也。欲為自家實德而通履者是圓教也。故古人云。同教如大地。長養三乘草木故。別教如大海。不宿三乘死屍故。圓教如虛空為二所依故也。
古記云。同教別教分有九種。謂一黃牛車同。共羊鹿故。大白牛車別。三乘外故。二大白牛車同。王髻中珠別(云云)。三法花同。花嚴別(云云)。四第二會至隨好品同。普賢行品以去別(云云)。五普賢現語言墮在文字故同。普賢內證離文字絕言說故別。六普賢內證是因分故同。佛外向是果分故別。七佛外向向機緣故同。佛內向則雖花嚴定中為果德眾示國土海法而背離因機故別。八佛內向有背向故同。海印定中法性不可說離背向故別。九上來所明說不說等有勝劣深淺故同。此海印定法性不可說中說不說無二則無分別故別也。相和尚云。若約情說。證教兩法常在二邊。若約理云。證教兩法舊來中道一無分別。蓋謂此乎。上來且約理分。若據文義分齊。同別非一。謂通於一部分之。則差
【現代漢語翻譯】 現代漢語譯本： 如果按照門外的意義來說，三乘（聲聞乘、緣覺乘、菩薩乘）是外在的莊嚴。如果按照門內的意義來說，一乘（佛乘）是內在的莊嚴。現在按照門內的意義，所以將所說的稱為同教一乘，乃至也稱為別教一乘。直接說樓觀之內的才是自體別教一乘，最初不見三乘，所以說是自體別教。圓教是普遍經歷前四教（藏、通、別、圓）的教法。
問：這樣說來，圓教與同教一三和合的意義有什麼不同呢？
答：想要引導下根機的人而和合的是同教。想要作為自家真實的功德而普遍經歷的是圓教。所以古人說，同教像大地，長養三乘的草木；別教像大海，不容納三乘的死屍；圓教像虛空，是二者所依賴的基礎。
古記中說，同教和別教的區分有九種： 一、黃牛車是同，因為共同載羊車和鹿車；大白牛車是別，因為三乘在外。 二、大白牛車是同，王髻中的寶珠是別（云云）。 三、《法華經》是同，《華嚴經》是別（云云）。 四、從第二會到隨好品是同，從普賢行品以後是別（云云）。 五、普賢菩薩顯現的語言落在文字上是同，普賢菩薩內在的證悟離開文字，斷絕言說是別。 六、普賢菩薩內在的證悟是因分是同，佛陀外在的示現是果分是別。 七、佛陀外在的示現面向機緣是同，佛陀內在的示現雖然在華嚴定中為果德眾生示現國土海法，但背離了因地的機緣是別。 八、佛陀內在的示現有背向是同，海印定中的法性不可說，離開背向是別。 九、上面所說明的說與不說等有勝劣深淺是同，此海印定法性不可說中，說與不說沒有差別，所以沒有分別，是別。
相和尚說，如果按照情識來說，證和教兩種法常常在二邊。如果按照理體來說，證和教兩種法本來就是中道，一無分別。大概就是這個意思吧。上面且按照理體來區分，如果根據文義的區分，同和別不止一種，如果貫通一部分，就會有差別。
【English Translation】 English version: According to the meaning outside the gate, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are external adornments. According to the meaning inside the gate, the One Vehicle (Buddhayāna) is an internal adornment. Now, according to the meaning inside the gate, what is spoken of is called the Common Teaching One Vehicle, and even the Distinct Teaching One Vehicle. Directly speaking, only what is within the tower is the Self-Nature Distinct Teaching One Vehicle. Initially, the Three Vehicles are not seen, so it is called the Self-Nature Distinct Teaching. The Perfect Teaching universally experiences the previous Four Teachings (Tripitaka, Common, Distinct, Perfect).
Question: In that case, what is the difference between the meaning of the Perfect Teaching and the Common Teaching's union of the Three Vehicles?
Answer: To harmonize by guiding those of lower faculties is the Common Teaching. To universally experience it as one's own real merit is the Perfect Teaching. Therefore, the ancients said that the Common Teaching is like the earth, nurturing the grass and trees of the Three Vehicles; the Distinct Teaching is like the ocean, not harboring the corpses of the Three Vehicles; the Perfect Teaching is like space, the basis upon which the two rely.
The ancient record says that the distinction between the Common Teaching and the Distinct Teaching has nine aspects: 1. The yellow ox-cart is common because it jointly carries the goat-cart and the deer-cart; the great white ox-cart is distinct because the Three Vehicles are external. 2. The great white ox-cart is common; the jewel in the king's topknot is distinct (etc.). 3. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is common; the Flower Garland Sutra (Avataṃsaka Sūtra) is distinct (etc.). 4. From the Second Assembly to the Chapter on the Merits of Rejoicing is common; from the Chapter on the Practice and Vows of Samantabhadra onwards is distinct (etc.). 5. The language manifested by Samantabhadra falling into words is common; Samantabhadra's inner realization, which is apart from words and cuts off speech, is distinct. 6. Samantabhadra's inner realization is the causal aspect and is therefore common; the Buddha's outward manifestation is the resultant aspect and is therefore distinct. 7. The Buddha's outward manifestation is directed towards opportunities and is therefore common; the Buddha's inward manifestation, although in the Avataṃsaka Samadhi, manifests the ocean of lands and dharmas for the multitude of resultant virtues, it turns away from the causal opportunities and is therefore distinct. 8. The Buddha's inward manifestation has turning away and is therefore common; the Dharma-nature in the Ocean-Seal Samadhi is inexpressible and apart from turning away and is therefore distinct. 9. The above-mentioned speaking and not speaking, etc., have superiority, inferiority, depth, and shallowness and are therefore common; in this Ocean-Seal Samadhi, the Dharma-nature is inexpressible, and there is no difference between speaking and not speaking, so there is no discrimination, and it is therefore distinct.
Master Xiang said that if speaking from the perspective of emotions, the two dharmas of realization and teaching are always on two extremes. If speaking from the perspective of principle, the two dharmas of realization and teaching are originally the Middle Way, one without distinction. This is probably what he meant. The above is a distinction based on principle. If based on the distinction of the meaning of the text, the common and distinct are not just one kind. If one penetrates a part of it, there will be differences.
別緣同教。本實則別教。若據一化始終。則眾多別義一言通目故同。隨機各別故別也。
大記云。四攝四無量者。以此四攝四無量之二四因果。表下四教因果八位。若以七十三印之中一字印印之則不動。此八因果之位即是一乘無側因果也。以此一乘因果加於前八即成十也。五因是菩薩。五果是佛也。以其四佛分置四方。以一乘佛安置當中。以五菩薩分置亦爾。如是因果但我心內本具之法也。此中四方及六方八方十方等依三乘分也。謂聲聞明四諦故。依此分四方。緣覺觀十二支而是二六故。依此分六方。始終教中通有四攝四無量而二四即八故。依此分八方。同教中即其同中含有別教十十無盡義故。依此分十方也。若約無住別教。則本無方也。是故文云。善巧無方。乃至云。義當圓教也。問始終二教亦明十方。何故唯云八方耶。答此約八葉之軌云耳。又始終教中總約四攝因果等故分八方耳。問若並取頓教中因果則。頓教中亦分八方耶。答約實則通。然因果是位。頓教之中位相隱故且除耳。問何是八葉軌耶。答此是毗盧遮那經及佛地經中八葉作佛之軌也。依三乘現一乘者。一乘圓印雖無角面。此印攝盡一切法故。具其四面四角相。以分三乘四方六方八方十方等。漸現一乘無方之圓印故也。若唯見角面則一向三乘。唯見
【現代漢語翻譯】 別緣同教（指四教判釋中，別教、緣教、同教的分類）。從根本實質上來說是別教（獨立的教法）。如果從如來一代時教的始終來看，那麼眾多別教的意義可以用一個『同』字來概括，因為都是佛陀的教導。但因為佛陀是根據不同眾生的根機而施教，所以又是『別』。
《大記》中說：『四攝（佈施、愛語、利行、同事）』、『四無量心（慈、悲、喜、舍）』，是用這四攝、四無量心的二重四法，來表示下四教（藏、通、別、圓）的因果八個位次。如果用七十三印中的一字印來印證，則不會動搖。這八個因果的位次就是一乘（唯一佛乘）無側的因果。用這一乘的因果加在前八個位次上，就成了十。五因是菩薩的位次，五果是佛的位次。將四方各安置一佛，將一乘佛安置在中央。五位菩薩的安置也是如此。這樣的因果只是我心內本來就具有的法。這裡所說的四方以及六方、八方、十方等，是依據三乘（聲聞乘、緣覺乘、菩薩乘）來劃分的。聲聞乘了悟四諦，所以依據四諦來分四方。緣覺觀十二因緣，二六得十二，所以依據十二因緣來分六方。始終教中普遍具有四攝、四無量心，二四得八，所以依據八法來分八方。同教中，在其相同之中含有別教的十十無盡的意義，所以依據這種無盡的意義來分十方。如果按照無住的別教來看，那麼本來就沒有方位的概念。所以經文中說：『善巧方便沒有固定的方向』，乃至說：『其意義相當於圓教』。問：始終二教也闡明十方，為什麼只說八方呢？答：這是依據八葉蓮花的軌則來說的。而且始終教中總括了四攝因果等，所以分八方。問：如果加上頓教中的因果，那麼頓教中也分八方嗎？答：從實相上來說是相通的。然而因果是位次，頓教之中位次是隱藏的，所以暫時不考慮。問：什麼是八葉軌呢？答：這是《毗盧遮那經》和《佛地經》中八葉蓮花座上成佛的軌則。依據三乘來顯現一乘，一乘圓滿的印記雖然沒有角面，但這個印記攝盡一切法，所以具備四面四角的相。用以區分三乘的四方、六方、八方、十方等，逐漸顯現一乘無方位的圓印。 如果只看到角面，那就只是一味的三乘。
【English Translation】 』Different conditions and common teaching』. Fundamentally, it is the Distinct Teaching (referring to the classification of Distinct, Dependent, and Common Teachings in the Four Teachings). In essence, it is a Distinct Teaching (independent teachings). If viewed from the beginning to the end of the Tathagata's teachings, then the numerous meanings of the Distinct Teachings can be summarized by the word 'Common,' because they are all the Buddha's teachings. However, because the Buddha teaches according to the different capacities of beings, it is also 'Distinct'.
The Great Commentary states: 'The Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) and the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity)' are used to represent the eight stages of cause and effect in the lower Four Teachings (Tripitaka, Common, Distinct, Perfect). If sealed with the One-Syllable Seal among the Seventy-three Seals, it will not be shaken. These eight stages of cause and effect are the unimpeded cause and effect of the One Vehicle (the only Buddha Vehicle). Adding this One Vehicle's cause and effect to the previous eight stages makes ten. The five causes are the positions of Bodhisattvas, and the five effects are the positions of Buddhas. Placing one Buddha in each of the four directions and placing the One Vehicle Buddha in the center. The arrangement of the five Bodhisattvas is also the same. Such cause and effect are merely the Dharma inherently present within my mind. The four directions, six directions, eight directions, and ten directions mentioned here are divided according to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The Śrāvakayāna realizes the Four Noble Truths, so the four directions are divided based on the Four Noble Truths. The Pratyekabuddhayāna contemplates the Twelve Links of Dependent Origination, two sixes make twelve, so the six directions are divided based on the Twelve Links. The Initial and Final Teachings universally possess the Four Embracing Dharmas and the Four Immeasurable Minds, two fours make eight, so the eight directions are divided based on these eight Dharmas. The Common Teaching, within its commonality, contains the endless meanings of the Distinct Teaching, so the ten directions are divided based on this endless meaning. If viewed according to the Non-Abiding Distinct Teaching, then there is fundamentally no concept of direction. Therefore, the text says: 'Skillful means have no fixed direction,' and even says: 'Its meaning is equivalent to the Perfect Teaching.' Question: The Initial and Final Teachings also elucidate the ten directions, why only mention eight directions? Answer: This is based on the rule of the eight-petaled lotus. Moreover, the Initial and Final Teachings encompass the cause and effect of the Four Embracing Dharmas, so they are divided into eight directions. Question: If the cause and effect in the Sudden Teaching are also included, then are the eight directions also divided in the Sudden Teaching? Answer: In terms of reality, they are interconnected. However, cause and effect are positions, and the positions are hidden in the Sudden Teaching, so they are temporarily excluded. Question: What is the eight-petaled lotus rule? Answer: This is the rule of becoming a Buddha on the eight-petaled lotus seat in the Vairocana Sutra and the Buddhabhumi Sutra. Manifesting the One Vehicle based on the Three Vehicles, although the perfect seal of the One Vehicle has no corners, this seal encompasses all Dharmas, so it possesses the aspects of four faces and four corners. Using it to distinguish the four directions, six directions, eight directions, and ten directions of the Three Vehicles, gradually manifesting the perfect seal of the One Vehicle without direction. If only the corners are seen, then it is only the Three Vehicles.
圓印則一向一乘。若依角面見圓印則是同教也。故云依三乘現一乘也。問若爾前之屈曲若唯見屈曲則一向三乘。若依屈曲見圓印則亦是依三乘現一乘耶。此角面則是同教也。前之屈曲但是別執三乘耶。答屈曲亦是一道朱印之能隨之德故。是以亦有依三現一之義也。
何故字中至性在中道。法記云。何故字中有始終耶。答約修行方便現因果不同者。所言修行方便則一乘修行耶。三乘修行耶。答但是三乘修行方便耳。問何故一乘無修行方便耶。答以一乘中無因果故。問若爾何故下云因果兩位法性家內真實德用性在中道耶。答只為三乘執因先果后之人現因果同時義故云耳。若約實云。此宗之中無因果名。問若爾則全果之因全因之果亦無耶。答爾也。故至相云。因無異果之因。果無異因之果。然因果之稱寄現於緣虧盈自彼於我無為。故知一乘無側因果亦不立也問印之五十四角一一全盡印圓如是。全印之角亦應舍耶。答若約自宗。無如是事。何更舍也。以證分中無有因果證分教分一乘三乘同教別教等事。緣起分中方說因果證教一三同別教等種種事耳。是故就緣起分云因果兩位性在中道也。問若實不立因果。豈不是撥無因果之大邪見耶。答立在過越因果之處言無因果。豈是撥無耶。故和尚令人難此義云。法性之中有因果耶。
【現代漢語翻譯】 現代漢語譯本 圓印則始終指向一乘（Ekayana，唯一佛乘）。如果依據角面來觀察圓印，那就是同教（共同教義）。所以說，依據三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）顯現一乘。問：如果這樣，之前的屈曲，如果只看到屈曲，那就是始終指向三乘。如果依據屈曲來觀察圓印，那麼也是依據三乘顯現一乘嗎？這個角面就是同教了。之前的屈曲只是分別執著於三乘嗎？答：屈曲也是一道朱印所具有的隨順之德，因此也有依據三乘顯現一乘的意義。
為什麼字中的至性（終極本性）在中道（Madhyamaka，不落兩邊的中正之道）？《法記》中說：為什麼字中有始終呢？答：從修行方便顯現因果不同的角度來說。所說的修行方便是一乘的修行嗎？還是三乘的修行呢？答：只是三乘的修行方便罷了。問：為什麼一乘沒有修行方便呢？答：因為一乘中沒有因果。問：如果這樣，為什麼下面說因果兩位，法性家內真實德用，性在中道呢？答：只是爲了針對三乘執著于因先果后的人，顯現因果同時的意義罷了。如果從實相來說，此宗之中沒有因果之名。問：如果這樣，那麼全果之因，全因之果也沒有了嗎？答：是的。所以至相說：因沒有不同於果的因，果沒有不同於因的果。然而因果的稱謂，是寄託于緣起虧盈，從彼到我無為。所以知道一乘沒有側重，因果也不成立。問：印的五十四角，每一個都完全包含印的圓，像這樣，完全包含印的角也應該捨棄嗎？答：如果從自宗來說，沒有這樣的事，還捨棄什麼呢？因為證分中沒有因果、證分、教分、一乘三乘、同教別教等事。緣起分中才說因果、證教、一三、同別教等種種事。所以就緣起分來說，因果兩位，性在中道。問：如果實際上不成立因果，豈不是撥無因果的大邪見嗎？答：在超越因果之處說沒有因果，怎麼是撥無呢？所以和尚讓人詰難這個意義說：法性之中有因果嗎？
【English Translation】 English version The round seal invariably points to the Ekayana (One Vehicle). If one observes the round seal based on the angular faces, then it is the same teaching (common doctrine). Therefore, it is said that the One Vehicle is revealed based on the Three Vehicles (Triyana: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Question: If that's the case, if one only sees the curvatures, then it invariably points to the Three Vehicles. If one observes the round seal based on the curvatures, then is it also revealing the One Vehicle based on the Three Vehicles? These angular faces are the same teaching. Are the previous curvatures merely separate attachments to the Three Vehicles? Answer: The curvatures are also the virtue of the vermilion seal being able to follow them. Therefore, there is also the meaning of revealing the One based on the Three.
Why is the ultimate nature (essential nature) in the character in the Middle Way (Madhyamaka, the middle path that does not fall into extremes)? The Dharma Record says: Why is there a beginning and an end in the character? Answer: From the perspective of the expedient means of practice manifesting different causes and effects. Is the mentioned expedient means of practice the practice of the One Vehicle? Or the practice of the Three Vehicles? Answer: It is merely the expedient means of practice of the Three Vehicles. Question: Why does the One Vehicle not have expedient means of practice? Answer: Because there is no cause and effect in the One Vehicle. Question: If that's the case, why does it say below that the two positions of cause and effect, the true virtuous function within the Dharma-nature family, the nature is in the Middle Way? Answer: It is merely to reveal the meaning of the simultaneity of cause and effect for those of the Three Vehicles who are attached to the cause preceding the effect. If speaking from the perspective of reality, there is no name of cause and effect in this school. Question: If that's the case, then is there also no cause of the complete effect, and no effect of the complete cause? Answer: That is so. Therefore, the Ultimate Appearance says: The cause has no cause different from the effect, and the effect has no effect different from the cause. However, the terms of cause and effect are entrusted to the arising of conditions, the gain and loss are from that, and non-action is from me. Therefore, know that the One Vehicle has no bias, and cause and effect are not established either. Question: The fifty-four angles of the seal, each completely contains the roundness of the seal, like this, should the angles that completely contain the seal also be discarded? Answer: If speaking from the perspective of our own school, there is no such thing, what more is there to discard? Because in the proof division, there are no matters such as cause and effect, proof division, teaching division, One Vehicle, Three Vehicles, same teaching, different teaching. Only in the dependent origination division are various matters such as cause and effect, proof teaching, one three, same and different teachings spoken of. Therefore, regarding the dependent origination division, the two positions of cause and effect, the nature is in the Middle Way. Question: If cause and effect are not actually established, isn't that the great heretical view of denying cause and effect? Answer: Speaking of no cause and effect in a place that transcends cause and effect, how is that denial? Therefore, the Abbot causes people to question this meaning, saying: Is there cause and effect within Dharma-nature?
無因果耶。若法性中有因果者。應非法性。以法性中無因果故。又令答云。無因果也。問然則根本入中所開九入不滿本耶。答滿也。問若爾何云無因果耶。答非汝所執攝思議等能滿彼也。但是入入能滿彼本。是故於彼無因果也。若約入入。隨攝思議等而生解。則有勝劣因果之位。故是同教。若約攝等。隨於入入而生解。則有性在中道無勝劣之因果。亦是同教。若除入入但約攝思議等。即是三乘別教。若直約根本入。則是一乘別教也。約此三義以現印義。亦現大經具含多義。
大記云。何故字中多有屈曲現三乘根欲等者。約實則字中屈曲通於三途人天。然而字者是生解之詮故。且約解教相現但云三乘根欲耳。何故始終兩字安置當中等者。法字是因。佛字是果。通一乘三乘也。欲現三乘之前後因果即是法性德用性在中道故。以始終二字安置當中也。問若爾唯約三乘因果而論。何云因果通一乘耶。答若約實。道理諸法各各住自如位本來不動。然三乘之人唯見前後。一乘不爾隨須自在。是故約前後因果。現性在中道之義。在於一乘。故云通一乘也。法性家者有二。謂證分之法性。及無住別教之法性也。實相總相法身中道等亦通二義也。施設門中有分示證教之義。有分示一乘三乘之義。故云因果通一乘三乘。法性通證分教
【現代漢語翻譯】 現代漢語譯本 無因果嗎？如果法性（Dharmata，一切事物本來的性質）中有因果，那就不應是法性了，因為法性中沒有因果。又回答說：沒有因果。問：既然如此，那麼在根本入（根本的進入）中所開示的九入（九種進入方式）不能圓滿根本嗎？答：能圓滿。問：如果這樣，為什麼說沒有因果呢？答：不是你所執著的攝思議（攝受思維）等能圓滿它，而是入入（進入又進入）能圓滿那個根本。因此，對於那個根本來說，沒有因果。如果就入入而言，隨著攝思議等而產生理解，那麼就有勝劣因果的位次，所以是同教（共同的教義）。如果就攝思議等而言，隨著入入而產生理解，那麼就有性（自性）在中道（不偏不倚的道路）中沒有勝劣的因果，這也是同教。如果去除入入，只就攝思議等而言，那就是三乘（聲聞乘、緣覺乘、菩薩乘）的別教（不同的教義）。如果直接就根本入而言，那就是一乘（佛乘）的別教。根據這三種意義來顯現印義（印證的意義），也顯現出《大般涅槃經》具含多種意義。
《大記》中說：為什麼字中多有屈曲，顯現三乘根欲等呢？就真實而言，字中的屈曲通於三途（地獄、餓鬼、畜生）人天（人道、天道）。然而字是產生理解的詮釋，所以暫且就解教相（理解教義的相狀）而言，只說三乘根欲罷了。為什麼始終兩個字安置在當中等呢？法字是因，佛字是果，通於一乘三乘。想要顯現三乘的前後因果，即是法性德用（法性的功德作用）性在中道，所以將始終二字安置在當中。問：如果只就三乘因果而論，為什麼說因果通於一乘呢？答：如果就真實而言，道理諸法各各安住于自己的如位（本來的位置），本來不動。然而三乘之人只看到前後，一乘不是這樣，隨需要而自在。因此，就前後因果而言，顯現性在中道的意義，在於一乘，所以說通於一乘。法性家（研究法性的人）有兩種，即證分（證悟的部分）的法性，以及無住別教（不住于任何地方的特殊教義）的法性。實相（真實的相狀）、總相（總體的相狀）、法身（佛的法身）、中道等也通於這兩種意義。施設門（施設的門徑）中有分示證教（分別指示證悟的教義）的意義，有分示一乘三乘的意義，所以說因果通於一乘三乘，法性通於證分教（證悟部分的教義）。
【English Translation】 English version Is there no cause and effect? If there were cause and effect in Dharmata (the nature of all things), it should not be Dharmata, because there is no cause and effect in Dharmata. Furthermore, answer that there is no cause and effect. Question: Then, do the nine entrances opened in the fundamental entrance not fulfill the root? Answer: They fulfill it. Question: If so, why say there is no cause and effect? Answer: It is not that what you cling to, such as comprehensive thought, can fulfill it, but rather that entrance upon entrance can fulfill that root. Therefore, for that root, there is no cause and effect. If considering entrance upon entrance, understanding arises along with comprehensive thought, then there are positions of superior and inferior cause and effect, so it is the same teaching. If considering comprehensive thought, understanding arises along with entrance upon entrance, then there is nature in the Middle Way without superior or inferior cause and effect, which is also the same teaching. If removing entrance upon entrance and only considering comprehensive thought, it is the separate teaching of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If directly considering the fundamental entrance, it is the separate teaching of the One Vehicle (Buddhayāna). Using these three meanings to manifest the meaning of the seal, it also manifests that the Mahāparinirvāṇa Sūtra contains multiple meanings.
The Great Commentary says: Why are there many curves in the characters, manifesting the roots and desires of the Three Vehicles, etc.? In reality, the curves in the characters extend to the three evil paths (hell, hungry ghosts, animals) and humans and gods (human realm, heavenly realm). However, characters are the explanation for generating understanding, so for the sake of explaining the characteristics of the teachings, it only speaks of the roots and desires of the Three Vehicles. Why are the characters 'beginning' and 'end' placed in the middle, etc.? The character 'Dharma' is the cause, and the character 'Buddha' is the effect, encompassing the One Vehicle and the Three Vehicles. Wanting to manifest the cause and effect of the Three Vehicles, which is the virtue and function of Dharmata, the nature in the Middle Way, so the characters 'beginning' and 'end' are placed in the middle. Question: If only discussing the cause and effect of the Three Vehicles, why say that cause and effect encompasses the One Vehicle? Answer: In reality, the principles and dharmas each abide in their own suchness position, originally unmoving. However, people of the Three Vehicles only see the before and after, while the One Vehicle is not like this, being free according to need. Therefore, regarding the cause and effect of before and after, the meaning of nature in the Middle Way is manifested in the One Vehicle, so it is said to encompass the One Vehicle. There are two types of Dharmata practitioners: the Dharmata of the division of realization, and the Dharmata of the non-abiding separate teaching. True aspect, general aspect, Dharmakāya (Buddha's Dharma body), Middle Way, etc., also encompass these two meanings. In the gate of establishment, there is the meaning of dividing and showing the teaching of realization, and the meaning of dividing and showing the One Vehicle and the Three Vehicles, so it is said that cause and effect encompasses the One Vehicle and the Three Vehicles, and Dharmata encompasses the teaching of the division of realization.
分。
真記云。法性家者。約今日緣中所起之法。為證分及緣起分之法性也。或云。證教不分之中道方為法性家也。
上云因果至無有前後。法記云。上云因果不同乃至其義云何等者。起此問意。前云。約修行方便現因果不同。而次又云。因果兩位法性家內真實德用性在中道。故未知此意如是問也。問前印相終更無別。問何故此中釋字相已更復設此問答耶。答其印道則隨字相而畫故。委釋字相則可解印相故也。
大記云。依天親論主以六相方便立義等者。佛於四種菩薩行文現六相意者。若諸菩薩欲入法體。要以六相融煉其心。方可得入故也。論主得佛意故。於十入處明六相方便。以治三乘攝入等是三賢乃至佛盡入是佛果。如是次第轉勝之執現其攝等九入稱根本入無勝劣也。故古辭云。天親菩薩於十入處明六相日始報佛恩也。和尚得此論主意故。云依天親論主立義分齊。準其道理。則三乘之前後因果性在中道所由可解也。約此六相方便之言。融質德云。六相者唯是教門施設耳。於法體上無所關也。故言方便也。故和尚云。入法性家之要門。開陀羅尼藏好鑰匙。康藏云。以此方便會一乘又云。四句與六相俱為入法方便(已上)。故知但是能詮教門之方便也。思惟德云。六相者但約法體巧相整合名方便耳
【現代漢語翻譯】 現代漢語譯本 真記中說，『法性家』是指從今日因緣中所產生的法，作為證分和緣起分的法性。或者說，不區分證教的中道才是法性家。
前面說因果沒有先後。法記中說，前面說因果不同，乃至其意義如何等等，提出這個問題的用意是，之前說，根據修行方便，顯現因果不同。但接著又說，因果兩位在法性家內，真實德用性在中道。所以不明白這個意思，才這樣提問。問之前印相已經結束，不再有其他。問為什麼這裡解釋字相之後，還要再次設定這個問答呢？答是因為印道是根據字相來描繪的，所以詳細解釋字相就可以理解印相。
大記中說，依據天親（Vasubandhu）論主以六相方便建立意義等等，佛在四種菩薩行文中顯現六相的用意是，如果各位菩薩想要進入法體，必須用六相來融煉他們的心，才可以進入。論主領會了佛的用意，所以在十入處闡明六相方便，用來治理三乘攝入等等，三賢乃至佛盡入是佛果。像這樣次第轉勝的執著，顯現其攝等等，九入稱為根本入，沒有勝劣之分。所以古辭說，天親菩薩在十入處闡明六相，開始報答佛恩。和尚領會了這位論主的用意，所以說依據天親論主建立意義分齊。根據這個道理，那麼三乘的前後因果性在中道，就可以理解了。關於這六相方便的說法，融質德說，六相只是教門的設施而已，與法體無關。所以說是方便。所以和尚說，進入法性家的重要門徑，開啟陀羅尼藏的好鑰匙。康藏說，用這個方便會歸一乘，又說，四句與六相都是進入法的方便（以上）。所以知道這只是能詮教門的方便。思惟德說，六相只是根據法體巧妙地組合而成，名為方便而已。
【English Translation】 English version In the Zhen Ji it says, 'Dharma-nature school' refers to the dharma arising from today's conditions, as the dharma-nature of the proof-division and the dependent-arising division. Or it is said that the Middle Way that does not distinguish between proof and teaching is the Dharma-nature school.
Earlier it was said that cause and effect have no precedence. In the Dharma Record it says, earlier it was said that cause and effect are different, and what is the meaning of this, etc., the intention of raising this question is that previously it was said that according to the convenience of practice, the difference between cause and effect is manifested. But then it was said that in the Dharma-nature school, the true virtue and function of the two positions of cause and effect are in the Middle Way. Therefore, not understanding this meaning, this question is asked. It is asked that the previous mudra (印相) has ended, and there is nothing else. It is asked why, after explaining the character-aspect (字相) here, is this question and answer set up again? The answer is that the mudra-path (印道) is drawn according to the character-aspect, so a detailed explanation of the character-aspect can explain the mudra.
In the Great Record it says, according to Vasubandhu (天親) the master of treatises, establishing meaning with the six-aspects convenience, etc., the intention of the Buddha manifesting the six aspects in the text of the four kinds of Bodhisattva practices is that if all Bodhisattvas want to enter the Dharma-body, they must melt their minds with the six aspects in order to enter. The master of treatises understood the Buddha's intention, so he clarified the six-aspects convenience in the ten entrances, to govern the three vehicles' inclusion, etc., the three sages and even the Buddha's complete entry is the Buddha-fruit. Like this, the attachment of gradual superiority manifests its inclusion, etc., the nine entrances are called the fundamental entrances, with no superiority or inferiority. Therefore, the ancient saying says, Vasubandhu Bodhisattva clarified the six aspects in the ten entrances, and began to repay the Buddha's kindness. The monk understood the intention of this master of treatises, so he said that according to Vasubandhu the master of treatises, the meaning-division is established. According to this principle, then the anterior and posterior cause-and-effect nature of the three vehicles in the Middle Way can be understood. Regarding this statement of the six-aspects convenience, Rongzhide said that the six aspects are only the facilities of the teaching gate, and have nothing to do with the Dharma-body. Therefore, it is said to be convenience. Therefore, the monk said that it is an important path to enter the Dharma-nature school, and a good key to open the Dharani treasury. Kangzang said that this convenience converges to the One Vehicle, and also said that the four sentences and the six aspects are both conveniences for entering the Dharma (above). Therefore, it is known that this is only the convenience of the teaching gate that can explain. Siweide said that the six aspects are only cleverly combined according to the Dharma-body, and are called convenience.
。此外更無所入法體也。故和尚云。一切緣生法無不六相成。又云。六相者正現緣起無分別理。乃至云。以此理故陀羅尼法主伴相成。康藏云。第四整合方便諸法同體巧相整合故名方便。智論云。此法善巧整合故名方便(已上)。故知但約所詮法體為方便也。解云。此上二說若偏執。則二俱有過。謂各滯一隅不當理故。若據道理。各有所憑。二說俱是。何者。如同教中破定執見故。只是教門入法方便也。若別教中直明法體故。即是圓融之法善巧整合方便也。一乘三乘主伴相成者。無住別教是主。別執三乘是眷屬伴。此中立主伴法體故。云成主伴相也。問若爾何故下云主伴相資耶。答立主伴法已。令其別執三乘之伴習因緣緣起等三觀修煉其心故。所流三乘之伴至於性起之後際。與無住別教之主相資。得成圓明主伴故也。
法記云。主伴相成現法分齊者。余處三乘但是眷屬。不得為伴。此中意者。印圓則一乘故是主。五十四角則三乘故是伴也。由諸角故得成印圓。由印圓故得成諸角。是故一乘三乘互相成也。其一一角全盡印圓者。是所現分齊也。大記云。六相者。總別二相表法無盡。同異二相現法無礙。成壞二相示法無側。一乘法義不出此三也。若別釋者。總相直標無住法之自體。別相指無住總之無盡。同相現無盡
之無礙。異相釋無礙之無違。成相示無違之無側。壞相表無側之不動也。問無住法之自體云何。答法界之法混為一身是。問法界之法為是動故成一身耶。答只由不動成一身耳。若約此一堂論。則椽等諸緣各自不動。方得成一總相堂耳。問別相表無盡等者何耶。答別相者椽等諸緣各差別故現一總相堂中非一之德故云別相指總相之無盡也。椽等緣中須同相。則丈二之椽稱二十步堂。余緣亦爾。故云同相現無盡之無礙也。又此緣中須異相。則丈二之椽雖稱於二十步堂。而不動自丈二位。余緣亦爾。故云異相明無礙之無違也。見其丈二椽之成此堂時側無餘緣。故此一椽即是無側。余緣亦爾故云成相示無違之無側也。壞於成處壞故。云壞相表無側之不動也。問何故唯六不多不小。答總別一對上根得入。同異一對中根得入。成壞一對下根得入。良以下根于同異中不能得總。故不減至四五也。雖是下根歷學成壞必得入總。故不增至七八也。康藏云。總相者一含多德故。別相者多德非一故。別依止總滿彼總故(已上)。問一含多德者。總總多德。別別多德。答一一義俱得。謂攬別成總故。云別別多德亦得。然其總中所具別德一一皆全盡總。故云總總多德亦得。問若爾應立無盡總耶。答雖云多德。非是一外之多。故無此難也。問既云總相
【現代漢語翻譯】 現代漢語譯本 之無礙（不受阻礙）。異相（不同之相）解釋了無礙的無違（不互相違背）。成相（成就之相）展示了無違的無側（沒有偏頗）。壞相（壞滅之相）表明了無側的不動（不改變）。 問：無住法（不執著于任何地方的法）的自體（自身）是什麼？ 答：法界（宇宙萬物）的法混合為一身就是。 問：法界的法是因為運動才成為一身的嗎？ 答：僅僅由於不動才成為一身。如果以這個房屋為例，那麼椽子等各種因緣各自不動，才能成為一個總體相的房屋。 問：別相（個別之相）表明無盡等是什麼意思？ 答：別相是指椽子等各種因緣各自差別，因此在一個總體相的房屋中，顯現出非一的德性，所以說別相指總相的無盡。椽子等因緣中必須有同相（相同之相），那麼一丈二的椽子才能支撐二十步的房屋，其他的因緣也是這樣。所以說同相顯現無盡的無礙。而且這些因緣中必須有異相（相異之相），那麼一丈二的椽子雖然支撐著二十步的房屋，但是它仍然保持著自己一丈二的位置，其他的因緣也是這樣。所以說異相表明無礙的無違。看到一丈二的椽子成就這個房屋時，旁邊沒有其他的因緣，所以這一個椽子就是無側。其他的因緣也是這樣，所以說成相展示了無違的無側。在成就的地方壞滅，所以說壞相表明無側的不動。 問：為什麼只有六個（總相、別相、同相、異相、成相、壞相），不多也不少？ 答：總相和別相一對，上等根器的人可以領悟。同相和異相一對，中等根器的人可以領悟。成相和壞相一對，下等根器的人可以領悟。因為下等根器的人在同相和異相中不能領悟總相，所以不減少到四個或五個。雖然是下等根器，通過學習成相和壞相，必定能夠領悟總相，所以不增加到七個或八個。 康藏（西藏）說：總相是指一個包含多種德性，別相是指多種德性不是一個，別相依靠總相來圓滿那個總相（以上）。 問：一個包含多種德性，是總相包含多種德性，還是別相包含多種德性？ 答：兩種說法都對。因為聚集別相來成就總相，所以說別相包含多種德性也可以。然而總相中所具有的別德，每一個都完全包含總相，所以說總相包含多種德性也可以。 問：如果這樣，應該建立無盡的總相嗎？ 答：雖然說是多種德性，但不是一個外在的多種，所以沒有這個難點。 問：既然說是總相
【English Translation】 English version Of unobstructedness. The characteristic of difference explains the non-contradiction of unobstructedness. The characteristic of formation demonstrates the absence of bias in non-contradiction. The characteristic of destruction indicates the immobility of non-bias. Question: What is the self-nature of the Dharma of non-abiding (Avihita-dharma)? Answer: It is the Dharma of the Dharmadhatu (universe), blended into one body. Question: Is it because the Dharma of the Dharmadhatu moves that it becomes one body? Answer: It is only due to immobility that it becomes one body. If we take this hall as an example, then the rafters and other conditions are each immobile, and only then can they form a hall of a general characteristic. Question: What does it mean that the characteristic of difference indicates endlessness, etc.? Answer: The characteristic of difference refers to the various conditions such as rafters being different from each other, thus manifesting the virtue of non-oneness in a hall of general characteristic, therefore it is said that the characteristic of difference refers to the endlessness of the general characteristic. Among the conditions such as rafters, there must be a characteristic of sameness, so that a rafter of twelve feet can support a hall of twenty steps, and the same goes for other conditions. Therefore, it is said that the characteristic of sameness manifests the unobstructedness of endlessness. Moreover, there must be a characteristic of difference in these conditions, so that although a rafter of twelve feet supports a hall of twenty steps, it still remains in its own position of twelve feet, and the same goes for other conditions. Therefore, it is said that the characteristic of difference demonstrates the non-contradiction of unobstructedness. Seeing that when a rafter of twelve feet forms this hall, there are no other conditions beside it, so this one rafter is without bias. The same goes for other conditions, so it is said that the characteristic of formation demonstrates the absence of bias in non-contradiction. Destruction occurs at the place of formation, so it is said that the characteristic of destruction indicates the immobility of non-bias. Question: Why are there only six (general characteristic, specific characteristic, same characteristic, different characteristic, formation characteristic, destruction characteristic), neither more nor less? Answer: The pair of general and specific characteristics allows those of superior capacity to enter. The pair of same and different characteristics allows those of medium capacity to enter. The pair of formation and destruction characteristics allows those of inferior capacity to enter. Because those of inferior capacity cannot grasp the general characteristic in the same and different characteristics, it is not reduced to four or five. Although they are of inferior capacity, by learning the formation and destruction characteristics, they will surely be able to enter the general characteristic, so it is not increased to seven or eight. Kangtsang (Tibet) says: The general characteristic refers to one containing many virtues, the specific characteristic refers to many virtues not being one, the specific relies on the general to fulfill that general (above). Question: Does 'one containing many virtues' mean that the general characteristic contains many virtues, or that the specific characteristic contains many virtues? Answer: Both statements are correct. Because gathering the specific characteristics achieves the general characteristic, it can also be said that the specific characteristic contains many virtues. However, each of the specific virtues contained in the general characteristic fully encompasses the general characteristic, so it can also be said that the general characteristic contains many virtues. Question: If so, should an endless general characteristic be established? Answer: Although it is said to be many virtues, it is not an external multiplicity, so there is no such difficulty. Question: Since it is said to be a general characteristic
者一含多德。故所含多德與能含一義門各異。何云非是一外之多耶。答但其多德合處目為能含一總耳。是故非是一外之多多外之一也。別依止總滿彼總者。問若以類各分六相。則總同成為一際。別異壞為一際也。既與總為一類。故同有同總義。成有成總義。何故別相與異壞為一類而有滿總之義耶。答若得總相。不須別相。但于未得機中欲示總相故開也。開別之時總義已現。是故別中有滿總義。問及滿耶不及耶。答及滿也。問此是別相釋義故。應不及滿。本總何云及耶答既分總之時由開總故。現彼別德。還以別滿總之時及滿也。問若爾總中有別貌耶答無也。何者。本于無別貌之總中所開故。雖其別相及滿本總總中無別貌也。問若爾與三乘泯差別。俗歸平等。真何異耶。答一乘中分別全無分別。無分別全分別。非泯分別方歸無分別。是故異也。同相者。欲現總德故。開別相。既開別已。恐有惑人謂其別相迥別于總故。欲令其知彼別相全同於總故。于別相之次明同相也。同有多義。謂上同下同。內同外同。若約此舍論者。諸緣同於總舍者上同。總舍同於諸緣者下同。就上同中。諸緣同於舍者內向同。諸緣相望成舍力義齊同者外向同也。又有分同滿同二義。謂一尺之瓦出一尺之力同於二十步堂者分同。一尺瓦出二十步力同於二
【現代漢語翻譯】 現代漢語譯本： 問：『一』包含多種功德。因此，所包含的多種功德與能包含『一』的意義各有不同。為什麼說不是在『一』之外的『多』呢？ 答：只是將多種功德聚合之處稱為能包含『一』的總體罷了。因此，不是在『一』之外的『多』，也不是在『多』之外的『一』。別相依止於總相，總相圓滿於別相。 問：如果用類來區分六相，那麼總相和同相就成為一個界限，別相和異相就成為一個界限。既然別相與總相屬於同一類，所以別相也具有同總的意義，成相也具有成總的意義。為什麼別相與異相屬於同一類，卻具有圓滿總相的意義呢？ 答：如果已經領悟了總相，就不需要別相了。只是對於尚未領悟的人，爲了顯示總相才開示別相。開示別相的時候，總相的意義已經顯現。所以別相中具有圓滿總相的意義。 問：別相及於總相的圓滿嗎？還是不及於總相的圓滿呢？ 答：及於總相的圓滿。 問：這是別相的解釋，所以應該不及於總相的圓滿。原本的總相怎麼能說及於總相的圓滿呢？ 答：既然在區分總相的時候，因為開示總相的緣故，顯現了別相的功德。那麼，當用別相來圓滿總相的時候，就及於總相的圓滿。 問：如果這樣，總相中具有別相的形態嗎？ 答：沒有。為什麼呢？因為原本是在沒有別相形態的總相中開示的別相。雖然別相及於圓滿原本的總相，但總相中沒有別相的形態。 問：如果這樣，與三乘（Sāṃkhya，聲聞乘、緣覺乘、菩薩乘）泯滅差別，世俗迴歸平等，真諦有什麼不同呢？ 答：在一乘（Ekāyana，唯一佛乘）中，分別完全沒有分別，沒有分別完全是分別。不是泯滅分別才回歸沒有分別，所以不同。 同相：爲了顯示總相的功德，才開示別相。既然已經開示了別相，恐怕有人迷惑，認為別相與總相迥然不同。所以，爲了讓人們知道別相完全等同於總相，在別相之後說明同相。 同相有多重意義，包括上同下同，內同外同。如果按照此《舍論》來說，諸緣等同於總舍是上同，總舍等同於諸緣是下同。就上同而言，諸緣等同於舍是內向同，諸緣相互觀望成就舍的力量意義相同是外向同。 又有分同和滿同兩種意義。例如，一尺瓦片發揮一尺的力量，等同於二十步堂所發揮的力量是分同。一尺瓦片發揮二十步的力量，等同於幾百。
【English Translation】 English version: Question: 'One' contains many virtues (德, dé). Therefore, the many virtues contained and the meaning of 'one' that contains them are different. Why is it said that it is not 'many' outside of 'one'? Answer: It is only the place where many virtues are gathered that is called the overall 'one' that contains them. Therefore, it is not 'many' outside of 'one', nor is it 'one' outside of 'many'. The specific characteristics (別相, biéxiàng) rely on the general characteristics (總相, zǒngxiàng), and the general characteristics are fulfilled by the specific characteristics. Question: If the six aspects are distinguished by category, then the general aspect and the sameness aspect become one boundary, and the specific aspect and the difference aspect become one boundary. Since the specific aspect belongs to the same category as the general aspect, it also has the meaning of being the same as the general (同總, tóngzǒng), and the aspect of becoming has the meaning of becoming general (成總, chéngzǒng). Why does the specific aspect belong to the same category as the difference aspect, but have the meaning of fulfilling the general aspect (滿總, mǎnzǒng)? Answer: If the general aspect has already been understood, then the specific aspect is not needed. It is only for those who have not yet understood that the specific aspect is revealed in order to show the general aspect. When the specific aspect is revealed, the meaning of the general aspect has already appeared. Therefore, the specific aspect has the meaning of fulfilling the general aspect. Question: Does the specific aspect reach the fulfillment of the general aspect, or does it not reach the fulfillment of the general aspect? Answer: It reaches the fulfillment of the general aspect. Question: This is an explanation of the specific aspect, so it should not reach the fulfillment of the general aspect. How can the original general aspect be said to reach the fulfillment of the general aspect? Answer: Since the virtues of the specific aspect are revealed when the general aspect is distinguished, because of the revelation of the general aspect. Then, when the general aspect is fulfilled by the specific aspect, it reaches the fulfillment of the general aspect. Question: If this is the case, does the general aspect have the form of the specific aspect? Answer: No. Why? Because the specific aspect was originally revealed in the general aspect that had no form of the specific aspect. Although the specific aspect reaches the fulfillment of the original general aspect, the general aspect does not have the form of the specific aspect. Question: If this is the case, what is the difference between the three vehicles (三乘, Sānshèng) [Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), Bodhisattvayāna (菩薩乘)] obliterating differences, the mundane returning to equality, and the ultimate truth? Answer: In the One Vehicle (一乘, Ekāyana), there is absolutely no distinction in distinction, and no distinction is completely distinction. It is not that distinction is obliterated to return to no distinction, so it is different. Sameness Aspect (同相, Tóngxiàng): In order to show the virtue of the general aspect, the specific aspect is revealed. Since the specific aspect has already been revealed, there is fear that some people will be confused and think that the specific aspect is completely different from the general aspect. Therefore, in order to let people know that the specific aspect is completely the same as the general aspect, the sameness aspect is explained after the specific aspect. The sameness aspect has multiple meanings, including sameness above and sameness below, sameness inside and sameness outside. If according to this Śeṣa-śāstra (舍論, Shèlún), the various conditions (諸緣, zhūyuán) being the same as the general remainder (總舍, zǒngshě) is sameness above, and the general remainder being the same as the various conditions is sameness below. In terms of sameness above, the various conditions being the same as the remainder is inward sameness, and the various conditions looking at each other and achieving the same meaning of the power of the remainder is outward sameness. There are also two meanings: partial sameness and complete sameness. For example, one foot of tile producing one foot of power is partially the same as the power produced by a twenty-step hall. One foot of tile producing twenty steps of power is the same as hundreds.
十步堂者滿同也。異相者。示其能成諸緣形類差別各位不動之義也。問若實異者。應非同耶。答只由異故得有同義。若不異者。瓦既一尺。椽亦一尺。違本緣位失前齊同作舍之義。問若爾一尺之瓦出二十步力同於二十步堂。椽亦如是者。此亦豈非失本緣位耶。答瓦若動自一尺之位同於椽之丈二之位。然後出二十步力。椽亦如是者。應失本位。瓦自不動本一尺位。椽亦不動丈二之位。而各出二十步力同於堂故。雖並出二十步力瓦非丈二椽非一尺。各住自位故不違也。成相者。明不作之作。謂諸緣等各位不動得成舍也。前同相中。椽等諸緣相望相攝成舍力義齊同。又約椽等諸緣。望于總則舍帶于椽總。望于緣則椽帶于舍。故有相望相攝相帶之義。此成相中。隨約一緣。即正是總絕待無側。能成緣外無別所成。是故不說相望相攝之義。壞相者。明作之不作。謂椽等諸緣各住自法本來不動也。問此中不動與前異相中不動何別。答前異相中位不動故。瓦一尺位與椽丈二位各雖不動。而有相望之義。此中體不動故。法法各各不相知也。約成相堂詰。于諸緣柱成耶。乃至瓦成耶。如是遍詰無有一物成彼堂。由如是故成相堂究竟也。即作而不作故。壞相即成。非滅壞之壞也。
古記云。問古德云。因緣堂作則得成。不作則不得成
【現代漢語翻譯】 現代漢語譯本： 『十步堂』（Shi Bu Tang）指的是滿同（Man Tong）的狀態。『異相』（Yi Xiang）指的是，展現其能夠成就各種因緣、形類差別，以及各個位置不動的意義。問：如果確實是差異的，那麼應該不是相同了吧？答：正因為有差異，才能有相同的意義。如果沒有差異，瓦片是一尺，椽子也是一尺，就違背了根本的因緣位置，失去了先前齊同建造房屋的意義。問：如果這樣，一尺的瓦片使出二十步的力量，等同於二十步的房屋，椽子也是這樣，這難道不是失去了根本的因緣位置嗎？答：瓦片如果移動，從自身一尺的位置，等同於椽子一丈二的位置，然後使出二十步的力量。椽子也是這樣的話，就應該失去本位。瓦片自身不移動，保持一尺的位置，椽子也不移動，保持一丈二的位置，各自使出二十步的力量，共同成就房屋。所以，即使都使出二十步的力量，瓦片不是一丈二，椽子也不是一尺，各自安住于自身的位置，所以不違背。『成相』（Cheng Xiang）指的是，闡明不作為的作為，指的是各種因緣等，各個位置不動，得以成就房屋。在前面的『同相』（Tong Xiang）中，椽子等各種因緣相互觀望、相互攝持，成就房屋的力量意義相同。又從椽子等各種因緣來說，相對於總體，房屋包含著椽子；相對於因緣，椽子包含著房屋。所以有相互觀望、相互攝持、相互包含的意義。在這個『成相』中，隨便從一個因緣來說，就正是總體，絕對對待，沒有偏頗。能夠成就因緣之外沒有別的所成。所以不說相互觀望、相互攝持的意義。『壞相』（Huai Xiang）指的是，闡明作為的不作為，指的是椽子等各種因緣各自安住于自身的法則，本來不動。問：這裡的不動與前面『異相』中的不動有什麼區別？答：前面『異相』中，位置不動，所以瓦片一尺的位置與椽子一丈二的位置，各自雖然不動，但有相互觀望的意義。這裡是本體不動，所以法法各自互不相知。就『成相』的房屋詰問，是由各種因緣柱子成就的嗎？乃至是由瓦片成就的嗎？像這樣普遍詰問，沒有一樣東西成就那個房屋。正因為這樣，『成相』的房屋是究竟的。即作為而不作為，所以『壞相』即是成就，不是滅壞的壞。古記中說：問：古德說，因緣房屋作為就能成就，不作為就不能成就。
【English Translation】 English version: 'Ten-pace hall' (Shi Bu Tang) refers to the state of being fully the same (Man Tong). 'Different aspect' (Yi Xiang) refers to showing its ability to accomplish various causes and conditions, differences in forms and types, and the meaning of each position being unmoving. Question: If they are indeed different, shouldn't they be not the same? Answer: Precisely because there are differences, there can be the meaning of sameness. If there were no differences, if the tile were one foot and the rafter were also one foot, it would violate the fundamental causal positions and lose the meaning of previously aligning to build a house. Question: If that's the case, if a one-foot tile exerts the force of twenty paces, equivalent to a twenty-pace hall, and the rafter is also like that, wouldn't this also be losing the fundamental causal positions? Answer: If the tile moves, from its own one-foot position, it becomes equivalent to the rafter's twelve-foot position, and then exerts the force of twenty paces. If the rafter is also like that, it should lose its original position. The tile itself does not move, maintaining its one-foot position, and the rafter also does not move, maintaining its twelve-foot position, each exerting the force of twenty paces, together accomplishing the hall. Therefore, even though both exert the force of twenty paces, the tile is not twelve feet, and the rafter is not one foot, each abiding in its own position, so it does not violate. 'Accomplished aspect' (Cheng Xiang) refers to clarifying the non-action of action, referring to various causes and conditions, etc., each position being unmoving, allowing the accomplishment of the hall. In the previous 'same aspect' (Tong Xiang), the rafters and other causes and conditions look at each other, support each other, and the meaning of the force to accomplish the hall is the same. Also, speaking from the rafters and other causes and conditions, relative to the whole, the hall contains the rafters; relative to the causes and conditions, the rafters contain the hall. Therefore, there is the meaning of looking at each other, supporting each other, and containing each other. In this 'accomplished aspect', speaking from any one cause and condition, it is precisely the whole, absolutely independent, without bias. It can accomplish nothing else outside of the causes and conditions. Therefore, it does not speak of the meaning of looking at each other or supporting each other. 'Destroyed aspect' (Huai Xiang) refers to clarifying the non-action of action, referring to the rafters and other causes and conditions each abiding in their own dharma, originally unmoving. Question: What is the difference between this unmoving and the unmoving in the previous 'different aspect'? Answer: In the previous 'different aspect', the position is unmoving, so the one-foot position of the tile and the twelve-foot position of the rafter, although each is unmoving, have the meaning of looking at each other. Here, the substance is unmoving, so each dharma does not know each other. Questioning the 'accomplished aspect' hall, is it accomplished by the various causal pillars? Or is it accomplished by the tiles? Questioning in this way, there is not a single thing that accomplishes that hall. Precisely because of this, the 'accomplished aspect' hall is ultimate. That is, acting without acting, so the 'destroyed aspect' is accomplishment, not the destruction of annihilation. Ancient records say: Question: Ancient worthies said, the causal hall is accomplished if it is made, and it is not accomplished if it is not made.
。緣起堂作則不得成。不作則得成。此義云何。答同相舍有作之作。成相舍無作之作故也。同相成相相對說。則同相者緣起現前義。成相者緣起無性義。成相壞相相對說。則成相者不作之作故。無性緣起義。壞相者作之不作故。緣起無性義也。古辭云。始從柱底石終樑上瓦方立全舍者遍計堂。荷斧打木隨一一打立全舍者因緣堂。斧不墮木木不犯斧立全舍者緣起堂。木芽青時立全舍者性起堂也。就於性起中。木種下時立全舍者無住堂。種即真者實相堂也。康藏云。何是舍耶。椽即是舍。何以故。為椽全獨能作舍故。乃至問。若椽全獨能作舍者。未有瓦等亦應作舍。答未有瓦等時不是椽故不住(已上)。問雖無瓦等。現見是椽。何故云無瓦時不是椽耶。答遍計之難耳。大經云。智海廣無涯未測返增謗。可不慎哉母以有生滅心。疑實相理。我此普法因緣之椽。自是一椽即攝自類余椽。若一尺栱。若八尺柱。乃至瓦焉石焉。煉木之工燔瓦之父等。一切諸法普皆攝盡作舍究竟。然後方得為是椽故。是以爾也。古人云今日采柱欲作昨日已成之舍。若爾昨日已成之舍無柱而成耶。既云今日采柱欲作昨日已成之舍。故知昨日已成之舍非無柱而成矣(已上)。是故舍成方是柱。又舍成方是椽也。
真記云。所謂六相者。此中大意。
【現代漢語翻譯】 現代漢語譯本：如果依賴緣起而造作，就不能成就；如果不造作，就能成就。這是什麼意思呢？回答是：因為捨棄了『同相』（Samanya-laksana，共相）中『有作』的造作，成就了捨棄『成相』（Vishesa-laksana，別相）中『無作』的造作的緣故。『同相』和『成相』是相對而言的，那麼『同相』指的是緣起現前的意義，『成相』指的是緣起無自性的意義。『成相』和『壞相』相對而言，那麼『成相』指的是不造作的造作，所以是無自性的緣起的意義；『壞相』指的是造作的不造作，所以是緣起無自性的意義。古詩說：『開始從柱子底下的石頭，到樑上的瓦片，完全捨棄了遍計所執，才是真正的堂。拿著斧頭砍木頭，隨著每一次砍擊，建立完全捨棄的因緣堂。斧頭不掉落，木頭不碰到斧頭，建立完全捨棄的緣起堂。木芽青翠的時候，建立完全捨棄的性起堂。』就在這性起之中，木頭種子種下的時候，建立完全捨棄的無住堂。種子就是真如，是實相堂。康藏地區的人說：『什麼是舍（房子）呢？椽子就是舍。為什麼呢？因為椽子完全獨自能夠造作舍的緣故。』乃至問：『如果椽子完全獨自能夠造作舍，那麼沒有瓦片等也應該能造作舍。』回答說：『沒有瓦片等的時候，就不是椽子，所以不住（已經結束）。』問：『即使沒有瓦片等，現在看到的是椽子，為什麼說沒有瓦片的時候就不是椽子呢？』回答說：這是遍計所執的困難啊！《大般涅槃經》說：『智慧之海廣闊無邊，無法測量，反而增加誹謗。』難道不應該謹慎嗎？不要用有生滅的心，懷疑實相的道理。我這普遍的法的因緣的椽子，自身是一根椽子，就攝取了同類的其餘椽子，如果是一尺的栱，如果是八尺的柱子，乃至瓦片啊，石頭啊，煉木的工匠，燒瓦的父親等，一切諸法普遍都攝盡，造作舍究竟，然後才能算是椽子啊。因此是這樣啊。古人說：『今天采柱子想要造作昨天已經完成的舍。』如果這樣，昨天已經完成的舍沒有柱子就完成了？既然說今天采柱子想要造作昨天已經完成的舍，所以知道昨天已經完成的舍不是沒有柱子而完成的（以上）。因此舍完成才是柱子，又舍完成才是椽子啊。 真記說：所謂的六相，這裡面的大意。
【English Translation】 English version: If one relies on dependent origination (Pratītyasamutpāda) and engages in fabrication, it cannot be accomplished; if one does not fabricate, it can be accomplished. What does this mean? The answer is: Because one abandons the 'doing' (karma) within the 'common characteristic' (Samanya-laksana) of 'having fabrication,' and accomplishes the abandonment of the 'doing' within the 'distinctive characteristic' (Vishesa-laksana) of 'not having fabrication.' 'Common characteristic' and 'distinctive characteristic' are spoken of in relative terms. Then, 'common characteristic' refers to the meaning of dependent origination being present; 'distinctive characteristic' refers to the meaning of dependent origination being without inherent existence (Svabhava). 'Distinctive characteristic' and 'destructive characteristic' are spoken of in relative terms. Then, 'distinctive characteristic' refers to the doing of non-fabrication, therefore it is the meaning of dependent origination without inherent existence; 'destructive characteristic' refers to the non-fabrication of fabrication, therefore it is the meaning of dependent origination without inherent existence. An ancient poem says: 'Beginning from the stone beneath the pillar, to the tiles on the beam, completely abandoning the conceptual construction (Parikalpita), is the true hall. Holding an axe to chop wood, with each strike, establish the hall of dependent conditions (Hetu-phala), completely abandoning. The axe does not fall, the wood does not offend the axe, establish the hall of dependent origination (Pratītyasamutpāda), completely abandoning. When the wood sprout is green, establish the hall of nature arising (Svabhava-siddhi), completely abandoning.' Within this nature arising, when the wood seed is planted, establish the hall of no-abiding (Apratisthita), completely abandoning. The seed is thus the Suchness (Tathata), the hall of reality (Bhūtatathatā). People in the Kham and Tibet regions say: 'What is a house (Shala)? A rafter is a house. Why? Because the rafter alone is fully capable of making a house.' And then they ask: 'If the rafter alone is fully capable of making a house, then even without tiles, etc., it should be able to make a house.' The answer is: 'When there are no tiles, etc., it is not a rafter, therefore it does not abide (it is finished).' Question: 'Even without tiles, etc., we see that it is a rafter, why do you say that it is not a rafter when there are no tiles?' The answer is: This is the difficulty of conceptual construction! The Mahaparinirvana Sutra says: 'The ocean of wisdom is vast and boundless, immeasurable, and instead increases slander.' Shouldn't we be cautious? Do not use a mind of arising and ceasing to doubt the principle of reality. This rafter of the conditions of my universal Dharma, being itself a rafter, encompasses the remaining rafters of its kind, whether it is a one-foot bracket, or an eight-foot pillar, and even tiles, stones, the craftsman who refines the wood, the father who fires the tiles, etc., all dharmas universally encompass and accomplish the making of the house completely, and then it can be considered a rafter. Therefore, it is so. An ancient person said: 'Today we are cutting pillars to make the house that was already completed yesterday.' If so, was the house that was already completed yesterday completed without pillars? Since it is said that today we are cutting pillars to make the house that was already completed yesterday, therefore we know that the house that was already completed yesterday was not completed without pillars (end of quote). Therefore, the house being completed is when it is a pillar, and the house being completed is when it is a rafter. The True Record says: The so-called six characteristics, the main idea here is:
盧舍那佛最尊勝。我等眾生最卑劣。舍那是總相。眾生是別相。眾生身者無別自體。全以舍那身成。然今示二各別義也。不他故云不起。不一故云起也。故康藏云。末依于本有起不起。同相者。約眾生身無餘物唯是佛身故。眾生身帶有彼佛。異相者。雖眾生身帶彼佛身。而不動能帶恒眾生也。約帶義云有同。約眾生義云有異也。故康藏云。彼所起末既帶于本。是故相望有同有異。成相者。卑眾生身即正尊佛身。無毫末許與佛身別時。故不令同於彼。同相觀者令同於彼。成相觀者即正一耳。壞相者。法界差別之法各自不動。即是眾生身中真實德用性在中道也。即正一耳。故云有存。各自不動故云有壞也。故康藏云。彼帶本之末既為本攝。是故當體有存有壞也。
古記云。昔林德入唐就融順師作難而問。既已成佛初初不動凡身何。順云。六相之中有同異也。有何難哉(已上)。問何不通云有六相故。而但特取同異云耶。答若約舍云別。則椽等諸緣別於總舍而已。非謂見其形曲長短。又其壞者但見諸緣各住自法本不作耳。唯同異相隨約一緣攝帶諸緣成滿足舍力義齊同。而柱則八尺。椽則丈二。瓦則尺餘。如是長短差別之位各自不動故。但取此義而答也。
六相章云。一即具多名總相。多即非一是別相。多類自同
【現代漢語翻譯】 現代漢語譯本： 盧舍那佛（Vairocana Buddha，報身佛）最為尊勝。我等眾生最為卑劣。舍那（Vairocana）是總相，眾生是別相。眾生之身沒有獨立的自體，完全由舍那之身構成。然而現在顯示二者各有差別的意義。不異於舍那故說『不起』，不等於舍那故說『起』。所以康藏（西藏）說：『末依于本有起不起』。同相，是指眾生之身沒有其他事物，唯是佛身。所以說眾生之身帶有彼佛。異相，是指雖然眾生之身帶有彼佛身，但不能帶動恒河沙數般的眾生。從『帶』的意義上說有相同之處，從『眾生』的意義上說有不同之處。所以康藏說：『彼所起之末既帶于本，是故相望有同有異』。成相，是指卑微的眾生之身即是正尊的佛身，沒有絲毫與佛身差別之時，所以不令其等同於彼佛。同相觀是令其等同於彼佛，成相觀即是正一。壞相，是指法界差別之法各自不動，即是眾生身中真實德用之性在中道。即是正一。所以說『有存』，各自不動故說『有壞』。所以康藏說：『彼帶本之末既為本攝，是故當體有存有壞』。
古記中記載：過去林德入唐，向融順法師提出疑問：既然已經成佛，最初最初不動凡身是什麼？融順回答說：六相之中有同異。有什麼難的呢？（以上）。問：為什麼不直接說有六相，而只特別取同異來說呢？答：如果從舍（房屋）來說區別，那麼椽子等各種構件區別于總體的房屋而已，不是說看到它們的形狀彎曲長短。而且說『壞』，只是看到各種構件各自安住于自身的法則，本來就不互相作用。只有同異相，隨著依靠一個構件攝帶各種構件，成就滿足房屋的力量的意義相同。而柱子是八尺，椽子是丈二，瓦片是尺餘，像這樣長短差別的地位各自不動。所以只取這個意義來回答。
六相章說：一即具多，名為總相。多即非一，是別相。多類自同
【English Translation】 English version: Vairocana Buddha (the Reward Body Buddha) is the most venerable. We sentient beings are the most humble. Vairocana is the general characteristic, and sentient beings are the specific characteristic. The body of sentient beings has no independent self-nature; it is entirely composed of the body of Vairocana. However, now it shows that the two have different meanings. 'Non-arising' is said because it is not different from Vairocana, and 'arising' is said because it is not equal to Vairocana. Therefore, Kangzang (Tibet) says: 'The end relying on the origin has arising and non-arising.' The similar characteristic refers to the fact that there is nothing else in the body of sentient beings, only the body of the Buddha. Therefore, it is said that the body of sentient beings carries that Buddha. The dissimilar characteristic refers to the fact that although the body of sentient beings carries that Buddha body, it cannot move countless sentient beings like the Ganges River. From the meaning of 'carrying', there are similarities; from the meaning of 'sentient beings', there are differences. Therefore, Kangzang says: 'Since the end arising from it carries the origin, therefore, in relation to each other, there are similarities and differences.' The characteristic of accomplishment refers to the fact that the humble body of sentient beings is the very venerable body of the Buddha, and there is no time when it is different from the body of the Buddha, so it is not made equal to that Buddha. The contemplation of similar characteristics is to make it equal to that Buddha, and the contemplation of accomplished characteristics is precisely one. The characteristic of destruction refers to the fact that the differentiated dharmas of the Dharma Realm each do not move, which is the true virtue and function of the nature in the Middle Way within the body of sentient beings. It is precisely one. Therefore, it is said 'there is existence'; because each does not move, it is said 'there is destruction'. Therefore, Kangzang says: 'Since the end carrying the origin is absorbed by the origin, therefore, in its own entity, there is existence and destruction.'
The ancient record says: In the past, Linde entered the Tang Dynasty and asked Master Rongshun a question: Since one has already become a Buddha, what is the very first unmoved ordinary body? Rongshun replied: Among the six characteristics, there are similarities and differences. What is so difficult about that? (Above). Question: Why not just say there are six characteristics, but only specifically take similarities and differences to speak of? Answer: If speaking of a house, then rafters and other components are different from the overall house, but it is not about seeing their shape, curvature, length, or shortness. Moreover, speaking of 'destruction', it is only seeing that each component abides in its own dharma and originally does not interact. Only the characteristics of similarity and difference, following the reliance on one component carrying various components, achieve the meaning of the power of the house being fulfilled. And the pillar is eight feet, the rafter is twelve feet, and the tile is a little over a foot. Like this, the positions of different lengths each do not move. Therefore, only this meaning is taken to answer.
The chapter on the six characteristics says: One is complete with many, called the general characteristic. Many are not one, which is the specific characteristic. Many categories are the same in themselves.
成於總。各體別異現於同。一多緣起理妙。成壞住自法常不作。唯智境界非事識。以此方便會一乘。
大記云。總相者根本印別相者余屈曲別依止印。滿彼印故者。根本印者離別之總。滿彼印者帶別之總也。然雖有二義。而無二總。所謂總者無別可對。故云離別。然此離別之總既攬別成。故云帶別耳。依總開別。有分開滿開。故約滿開之義云滿彼印也。問若爾別外更無本總。何云依印與滿印耶。答約實而言。即不應云依印滿印。然欲令解無側至不相知處故。具分能所如是云耳同相者印故者。諸屈曲等一一雖別。而同是圓印故也。同有二義。謂等故同。一故同也。等故同者。六相列門之同相故。諸緣相望力義齊同也。一故同者。同相一緣攝盡諸緣即是總也。異相者增相故者。初曲次曲各異增數故也。增有二義。謂內向增。外向增也。謂同於總之諸緣不相是者內向增。互望和通之諸緣不相是者外向增也。成相者略說故者。謂諸屈曲合成一印故也。至於諸緣究竟之際只言一緣即正是總故云略說也。壞相者廣說故者。諸曲各住本無為作故也。遍徴諸緣令至不增不減自如之處。故云廣說也。
法記云。總相者根本印別相者余屈曲者。總則一含多德。別則多德非一也。問一者是何。多德是何。答法界法之隨舉無側之義
【現代漢語翻譯】 現代漢語譯本 成就於總體之中。各種不同的個體顯現於同一之中。一與多的緣起之理玄妙。成就、壞滅、住立，各自的法則恒常不變。唯有智慧的境界才能領悟，不是事物表面的認知。用這種方便法門，可以領會唯一佛乘的道理。
《大記》中說：『總相』指的是根本印，『別相』指的是其餘的屈曲。『滿彼印故』的意思是，根本印是脫離差別的總體，『滿彼印』指的是帶有差別的總體。雖然有兩種含義，但總的來說只有一個。所謂的『總』，是沒有差別可以相對而言的，所以說是『離別』。然而，這個脫離差別的總體，既然包含了差別而成就，所以說是『帶別』。依據總體而開顯差別，有分開和圓滿開顯。因此，就圓滿開顯的意義來說，叫做『滿彼印』。問：如果這樣，在差別之外，就沒有根本的總體了嗎？為什麼說『依印』和『滿印』呢？答：就實際情況而言，不應該說『依印』和『滿印』。然而，爲了讓人理解沒有偏頗，達到無所不知的境地，所以才詳細地說明能依和所依的關係。『同相者印故』的意思是，各種屈曲等等，雖然各自不同，但都是圓印。『同』有兩種含義，一種是『等故同』，一種是『一故同』。『等故同』指的是六相排列中的同相，各種緣相互觀望，力量和意義相同。『一故同』指的是同相以一緣包含所有的緣，也就是總體。『異相者增相故』的意思是，最初的屈曲和之後的屈曲，各自增加數量。『增』有兩種含義，一種是『內向增』，一種是『外向增』。與總體相同的各種緣，彼此不互相是，這是『內向增』。互相觀望和貫通的各種緣，彼此不互相是，這是『外向增』。『成相者略說故』的意思是，各種屈曲合成為一個印。至於各種緣最終的階段，只說一個緣，這正是總體，所以說是『略說』。『壞相者廣說故』的意思是，各種屈曲各自安住于本來的狀態，沒有造作。普遍地考察各種緣，使之達到不增不減、自然如如的境地，所以說是『廣說』。
《法記》中說：『總相』指的是根本印，『別相』指的是其餘的屈曲。總體以一包含多種功德，差別是多種功德不是一。問：『一』是什麼？『多德』是什麼？答：法界之法的隨意舉例，沒有偏頗的意義。
【English Translation】 English version Accomplished in the totality. Various distinct individualities manifest within the one. The principle of arising of one and many is profound. Accomplishment, destruction, and abiding, each with its own unchanging law. Only the realm of wisdom can comprehend this, not the superficial cognition of things. Using this expedient means, one can understand the doctrine of the One Vehicle (Ekayana).
The Great Commentary says: 'The general characteristic (sāmānya-lakṣaṇa) refers to the fundamental seal (mūdra); the specific characteristic (viśeṣa-lakṣaṇa) refers to the remaining curvatures.' 'Because it fulfills that seal' means that the fundamental seal is the totality that is separate from distinctions; 'fulfills that seal' refers to the totality that carries distinctions. Although there are two meanings, there is only one totality. The so-called 'totality' is that which has no distinction to be contrasted with, hence it is called 'separate from distinctions.' However, since this totality that is separate from distinctions is accomplished by encompassing distinctions, it is called 'carrying distinctions.' Based on the totality, distinctions are revealed, with both separate and complete revelations. Therefore, in terms of the meaning of complete revelation, it is called 'fulfills that seal.' Question: If that is the case, is there no fundamental totality outside of distinctions? Why then speak of 'relying on the seal' and 'fulfilling the seal'? Answer: In terms of reality, one should not speak of 'relying on the seal' and 'fulfilling the seal.' However, in order to enable understanding without bias, reaching a state of omniscience, these terms are used to fully explain the relationship between the able and the relied upon. 'The characteristic of sameness is the seal' means that although the various curvatures are different, they are all the same round seal. 'Sameness' has two meanings: 'sameness because of equality' and 'sameness because of oneness.' 'Sameness because of equality' refers to the characteristic of sameness in the arrangement of the six aspects (ṣaṭ-lakṣaṇa); the powers and meanings of the various conditions are equally the same. 'Sameness because of oneness' refers to the fact that the sameness encompasses all conditions with one condition, which is the totality. 'The characteristic of difference is the characteristic of increase' means that the initial curvature and the subsequent curvatures each increase in number. 'Increase' has two meanings: 'inward increase' and 'outward increase.' The various conditions that are the same as the totality do not mutually affirm each other; this is 'inward increase.' The various conditions that mutually observe and penetrate each other do not mutually affirm each other; this is 'outward increase.' 'The characteristic of accomplishment is the characteristic of brief explanation' means that the various curvatures are combined into one seal. As for the final stage of the various conditions, only one condition is spoken of, which is precisely the totality, hence it is called 'brief explanation.' 'The characteristic of destruction is the characteristic of extensive explanation' means that the various curvatures each abide in their original state, without contrivance. Universally examining the various conditions, causing them to reach a state of neither increase nor decrease, naturally as they are, hence it is called 'extensive explanation.'
The Record of the Dharma says: 'The general characteristic (sāmānya-lakṣaṇa) refers to the fundamental seal (mūdra); the specific characteristic (viśeṣa-lakṣaṇa) refers to the remaining curvatures.' The totality encompasses multiple virtues in one, while the distinction is that multiple virtues are not one. Question: What is 'one'? What are 'multiple virtues'? Answer: The Dharma of the Dharma Realm (Dharma-dhātu), any example cited, has the meaning of impartiality.
是一也。此無側一之無盡之義是多德也。問無側一之無盡之義如何見耶。答且約此緣成一堂云。則每一一緣皆滿足堂者是也。謂隨舉一法無側起而究竟。絕待者是無側一。此一所含別德亦各統包一一究竟。故每一一緣皆滿足法者。是無盡之德也。若引例而言者。文殊知識是智照無二相。若隨所依而散說。則善財見文殊時。即見三千世界塵數知識。謂能照智與所照境只是一故。見一文殊時。所依三千即是知識。故云即見三千世界塵數知識也。若舍所依而說。則總攬法界諸法成一文殊故。見一文殊時。非但得見三千世界塵數知識。亦得頓參法界塵數諸善友也。是故約一文殊盡法界際三千世界塵數知識一一亦盡法界際也。問然則一文殊耶。多文殊耶。答隨所約約是一文殊。隨所約約是一堂也。是故一文殊亦得。多文殊亦得。一堂亦得。多堂亦得也。同相者印故者。五十四角同一印圓故。云曲別而同印也。問分同滿同之義云何。答不可分異之大虛分為十方。一方虛空同大虛時。十方虛空同時同者。滿同。唯見一方同。不見余方同者。分同也。異相者增相故者。問數增耶。位增耶。答一云。第一角第二角如是而數故。隨其數增位亦增也。一云。第一第二如是而數故云數增。然非角增故。非位增也。成相者略說故者。比如有人立在
【現代漢語翻譯】 現代漢語譯本： 是一也（即是說，本體是唯一的）。此無側一之無盡之義是多德也（這種沒有偏頗的唯一所具有的無盡意義，就是多德的體現）。 問：無側一之無盡之義如何見耶（如何理解沒有偏頗的唯一所具有的無盡意義呢）？ 答：且約此緣成一堂云。則每一一緣皆滿足堂者是也（可以這樣理解，假設因緣和合而成一座殿堂，那麼每一個因緣都充分地體現了這座殿堂的整體）。謂隨舉一法無側起而究竟。絕待者是無側一（意思是說，隨便舉出一個法，它都能沒有偏頗地起始並達到究竟，超越了對待，這就是沒有偏頗的唯一）。此一所含別德亦各統包一一究竟。故每一一緣皆滿足法者。是無盡之德也（這唯一所包含的各個不同的功德，也都各自統攝包含一切，達到究竟。所以說每一個因緣都充分地體現了法，這就是無盡的功德）。 若引例而言者。文殊知識是智照無二相（如果舉例來說明，文殊菩薩的智慧是能照之智與所照之境沒有差別的）。若隨所依而散說。則善財見文殊時。即見三千世界塵數知識（如果順著所依之境而分散開來說，那麼善財童子拜見文殊菩薩時，就見到了三千大千世界如塵沙般眾多的善知識）。謂能照智與所照境只是一故。見一文殊時。所依三千即是知識。故云即見三千世界塵數知識也（因為能照的智慧和所照的境界本來就是一體的，所以見到一位文殊菩薩時，他所依的三千大千世界就是善知識，所以說就見到了三千大千世界如塵沙般眾多的善知識）。若舍所依而說。則總攬法界諸法成一文殊故。見一文殊時。非但得見三千世界塵數知識。亦得頓參法界塵數諸善友也（如果捨棄所依之境來說，那麼就是總括整個法界的諸法而成為一位文殊菩薩，所以見到一位文殊菩薩時，不僅能見到三千大千世界如塵沙般眾多的善知識，也能立刻參拜法界如塵沙般眾多的善友）。是故約一文殊盡法界際三千世界塵數知識一一亦盡法界際也（所以，從一位文殊菩薩出發，整個法界的三千大千世界如塵沙般眾多的善知識，每一個也都遍及整個法界）。 問：然則一文殊耶。多文殊耶（那麼，究竟是一位文殊菩薩，還是多位文殊菩薩呢）？ 答：隨所約約是一文殊。隨所約約是一堂也（隨著所依據的角度不同，可以說是一位文殊菩薩；隨著所依據的角度不同，也可以說是一座殿堂）。是故一文殊亦得。多文殊亦得。一堂亦得。多堂亦得也（所以，說一位文殊菩薩也可以，說多位文殊菩薩也可以；說一座殿堂也可以，說多座殿堂也可以）。 同相者印故者。五十四角同一印圓故。云曲別而同印也（相同之處在於印記，因為五十四個角都具有相同的圓形印記，所以說形狀各異但印記相同）。 問：分同滿同之義云何（部分相同和完全相同的意義是什麼）？ 答：不可分異之大虛分為十方。一方虛空同大虛時。十方虛空同時同者。滿同（不可分割的大虛空被劃分爲十方，當一方虛空與大虛空相同時，十方虛空同時相同，這就是完全相同）。唯見一方同。不見余方同者。分同也（只看到一方相同，而沒有看到其他方相同，這就是部分相同）。 異相者增相故者（不同之處在於數量的增加）。 問：數增耶。位增耶（是數量增加，還是位置增加）？ 答：一云。第一角第二角如是而數故。隨其數增位亦增也（一種說法是，第一角、第二角這樣來計數，所以隨著數量的增加，位置也增加）。一云。第一第二如是而數故云數增。然非角增故。非位增也（另一種說法是，第一、第二這樣來計數，所以說是數量增加，但不是角本身增加，所以也不是位置增加）。 成相者略說故者（成就的相狀是簡略地說明）。比如有人立在（比如有人站立在……）
【English Translation】 English version: It is one (meaning the essence is unique). This 'no-sided one's' endless meaning is multiple virtues. Question: How is the endless meaning of 'no-sided one' seen? Answer: Let's say that conditions come together to form a hall. Then, each and every condition fully embodies the hall. This means that any single dharma can arise without bias and reach its ultimate conclusion, transcending duality; this is the 'no-sided one'. The distinct virtues contained within this one also each encompass and bring everything to completion. Therefore, each and every condition fully embodies the dharma, which is the virtue of endlessness. If we use an example, Manjushri's (Bodhisattva of Wisdom) knowledge is the non-duality of wisdom and its object. If we explain it according to what it relies on, when Sudhana (a seeker of enlightenment) sees Manjushri, he sees as many spiritual friends as there are dust particles in the three thousand great thousand worlds. This is because the illuminating wisdom and the illuminated realm are one and the same. When one sees one Manjushri, the three thousand worlds he relies on are spiritual friends. Therefore, it is said that one sees as many spiritual friends as there are dust particles in the three thousand great thousand worlds. If we explain it without relying on anything, then all the dharmas of the Dharma Realm are gathered into one Manjushri. Therefore, when one sees one Manjushri, one not only sees as many spiritual friends as there are dust particles in the three thousand great thousand worlds, but also immediately participates with as many spiritual friends as there are dust particles in the Dharma Realm. Therefore, starting from one Manjushri, each of the spiritual friends, as numerous as dust particles in the three thousand great thousand worlds throughout the Dharma Realm, also extends throughout the Dharma Realm. Question: Then, is it one Manjushri or many Manjushris? Answer: Depending on the perspective, it is one Manjushri. Depending on the perspective, it is one hall. Therefore, one Manjushri is possible, many Manjushris are possible, one hall is possible, and many halls are possible. The same aspect is the seal, because the fifty-four corners have the same round seal. It is said that the shapes are different but the seal is the same. Question: What is the meaning of partial sameness and complete sameness? Answer: The indivisible great void is divided into the ten directions. When the void in one direction is the same as the great void, and the void in all ten directions is simultaneously the same, this is complete sameness. Seeing only one direction as the same, and not seeing the other directions as the same, is partial sameness. The different aspect is the increasing aspect. Question: Is it an increase in number or an increase in position? Answer: One explanation is that we count 'first corner, second corner,' and so on. Therefore, as the number increases, the position also increases. Another explanation is that we count 'first, second,' and so on, so it is said that the number increases. However, it is not the corner itself that increases, so the position does not increase. The accomplished aspect is briefly explained. For example, if someone is standing...
堂前。以人一言呼堂內眾。眾皆口許。如是以印一言呼印之時。五十四角皆即是印故。康藏云。緣成和合略言標現。問同相中明一一角同於圓印之義。此中明何義耶。答隨一角曲每即是印為成相耳。非謂諸角成於印也。壞相者廣說故者。如執人身詰其人名。無有一物的受人名。如是廣辨五十四角次第詰之。無有一角受圓印名故。康藏云。緣散無作廣辨因緣也。故此印中印之圓滿者。是總相也。圓滿印之諸角曲者。是別相也。諸角曲之二齊同印者。是同相也。齊同印而不動各異者。是異相也。不動異而無所偏當即正印者。是成相也。即正印而各各自住不為作者。是壞相也。此六相門正是一乘不共方便。亦是不共法體也以此六相且配三觀。則別相是遍計也。同異則因緣觀。成壞則緣起觀。本總則性起觀也。此則寄位言耳。若約一乘。則因緣緣起性起三觀無淺深也。總相者義當圓教別相者義當三乘教者。問圓教者是同教耶。是別教耶。答是同教也。謂印圓是圓教。五十四角是三乘。是故圓教及三乘皆同教也。何者。離印圓無諸角。離諸角無印圓故也。
大記云。林德依此處立五重總別。謂一離別之總。是五重海印之初海印也。二帶別而離別之總。亦云緣中現而離緣之總。是第二海印也。三總即別別即總。是第三海印。
四亦總亦別。是第四海印也。五非總非別。是第五海印也。謂攬別成總故非總。依總成別故非別。並形奪故也。於此五重之內。初總次別。又第二總第三別等。如是相望而作總別。又此二各具總別也。謂除初海印。于第二重。佛證心是總。所現三世間別。此別不劣於總也。此中無同異成壞。此之總別隻是一體故。是緣起六相之所入真源也。于第三重。不防用六相也。此亦法體非方便六相也。約第四重以去配。因緣緣起性起等三觀含有三義。謂一總相者無住別教。別相者所流三乘。于所目中。同異相者因緣觀。成相者緣起觀。壞相者性起觀。此中約所治之病為別相耳。非能治六相中別相也。二除無住別教及別執三乘。就所目中。總別相者性起觀。同異相者因緣觀。成壞相者緣起觀也。又此三觀一一各具六相也。此第四重以去是方便六相也。以此五重釋處處文義理方盡。今此文中具五重也。
古記云。相和尚總章元年十月十一日。在清禪寺般若院中問于儼師。受持普法軌則云何。師曰。汝能持否。且舉領毛齊提綱目正也。問是義云何。師曰。下至世俗之法。皆是中道實相也。遂說十重總別以示之。儼師行錄中總別之文即是此也。一順總違別。謂總相果法以塵數緣成故。順則總。成總緣別故。違則別也。二違總順別。
【現代漢語翻譯】 現代漢語譯本 四、亦總亦別。這是第四重海印（指如來藏所含藏的第四種境界）也。 五、非總非別。這是第五重海印（指如來藏所含藏的第五種境界）也。意思是說，由於總相包含各個別相，所以說它『非總』；由於各個別相依總相而成立，所以說它『非別』。這是因為總相和別相互相影響而使對方的特性不明顯。 在這五重境界之內，最初是總相，其次是別相。然後又是第二重總相，第三重別相等等。像這樣相對而言，就形成了總相和別相。而且這兩種相各自又具有總相和別相。也就是說，除了最初的海印，在第二重境界中，佛所證的心是總相，所顯現的三世間是別相。這種別相併不比總相差。 這裡面沒有同異、成壞的分別。這種總相和別相只是一體，所以是緣起六相（指總相、別相、同相、異相、成相、壞相）所歸入的真實源頭。在第三重境界中，不妨礙運用六相。這（第三重境界）也是法體，而不是方便的六相。 從第四重境界開始，可以配合因緣觀、緣起觀、性起觀這三種觀法，其中含有三種意義。一是總相，指的是無住別教（指不執著于任何一法的特殊教法）；別相，指的是所流出的三乘（指聲聞乘、緣覺乘、菩薩乘）。在所觀察的對象中，同異相對應的是因緣觀，成相對應的是緣起觀，壞相對應的是性起觀。這裡只是根據所要治療的病癥來區分別相，而不是能治療的六相中的別相。 二是去除無住別教和對三乘的執著，就所觀察的對象來說，總別相對應的是性起觀，同異相對應的是因緣觀，成壞相對應的是緣起觀。而且這三種觀法各自都具有六相。這第四重境界開始是方便的六相。用這五重境界來解釋各處的經文義理才能完全明白。現在這段經文中就包含了這五重境界。 古記中記載，相和尚在總章元年十月十一日，在清禪寺般若院中問于儼師：『如何受持普法軌則？』儼師說：『你能堅持嗎？』並且舉出『領毛齊提綱目正』。問：『這是什麼意思？』儼師說：『下至世俗之法，都是中道實相。』於是說了十重總別來開示他。儼師行錄中的總別之文就是這些。一是順總違別。總相是果法，由無數的因緣構成，所以順從它就是總相；成就總相的因緣是別相，所以違背它就是別相。二是違總順別。
【English Translation】 English version Four, 'also totality also particularity'. This is the fourth haiyin (海印, ocean seal samadhi, referring to the fourth state contained within the Tathagatagarbha). Five, 'neither totality nor particularity'. This is the fifth haiyin (海印, ocean seal samadhi, referring to the fifth state contained within the Tathagatagarbha). It means that because the totality encompasses each particularity, it is said to be 'not totality'; because each particularity relies on the totality to be established, it is said to be 'not particularity'. This is because the totality and particularity influence each other, making the other's characteristics not obvious. Within these five layers, the first is totality, and the second is particularity. Then there is the second totality, the third particularity, and so on. In this relative way, totality and particularity are formed. Moreover, these two aspects each possess totality and particularity. That is to say, apart from the initial haiyin, in the second layer, the mind realized by the Buddha is the totality, and the manifested three realms are the particularity. This particularity is not inferior to the totality. Here, there is no distinction of sameness or difference, formation or destruction. This totality and particularity are only one entity, so it is the true source into which the six aspects of dependent origination (totality, particularity, sameness, difference, formation, destruction) enter. In the third layer, there is no hindrance to using the six aspects. This (the third layer) is also the Dharma body, not the expedient six aspects. Starting from the fourth layer, it can be matched with the three contemplations of hetu-pratyaya (因緣, cause and condition), dependent origination, and nature origination, which contain three meanings. First, the aspect of totality refers to the non-abiding distinct teaching (不執著于任何一法的特殊教法, the special teaching that does not cling to any one dharma); the aspect of particularity refers to the three vehicles (聲聞乘、緣覺乘、菩薩乘, sravaka-yana, pratyekabuddha-yana, bodhisattva-yana) that flow out. Among the objects of observation, the aspects of sameness and difference correspond to the hetu-pratyaya contemplation, the aspect of formation corresponds to the dependent origination contemplation, and the aspect of destruction corresponds to the nature origination contemplation. Here, the particular aspect is distinguished only according to the illness to be treated, not the particular aspect among the six aspects that can cure. Second, removing the non-abiding distinct teaching and the attachment to the three vehicles, in terms of the objects of observation, the aspects of totality and particularity correspond to the nature origination contemplation, the aspects of sameness and difference correspond to the hetu-pratyaya contemplation, and the aspects of formation and destruction correspond to the dependent origination contemplation. Moreover, each of these three contemplations possesses the six aspects. Starting from this fourth layer, these are the expedient six aspects. Using these five layers to explain the meaning of the scriptures in various places can be fully understood. Now, this passage contains these five layers. The ancient record states that on the eleventh day of the tenth month of the first year of the Zongzhang era, the monk Xiang asked Master Yan in the Bore courtyard of the Qingchan Temple: 'How should one uphold the universal Dharma precepts?' Master Yan said, 'Can you uphold them?' And he cited 'leading the hair to align the main points correctly'. He asked, 'What does this mean?' Master Yan said, 'Even the worldly laws are the Middle Way and true reality.' Then he spoke of the ten layers of totality and particularity to enlighten him. The text on totality and particularity in Master Yan's records is this. First, conforming to totality and opposing particularity. The aspect of totality is the fruit Dharma, formed by countless causes and conditions, so conforming to it is totality; the causes and conditions that accomplish totality are particularity, so opposing it is particularity. Second, opposing totality and conforming to particularity.
謂成總之緣自位不動故。違則總。自位不動而能成故。順則別也。三如別之總如總之別。謂別全是總故如別之總。總全是別故如總之別也。四別不知之總總不知之別。謂所成總中無別貌故別不知之總。能成緣中無總貌故總不知之別也。五離別之總離總之別。謂總相果中緣而無不總故離別之總。無異總之別故離總之別也。六無住總無住別。謂無住者不自在義。以總相果法不住于自故云無住總。此無住總塵數緣中無所偏當故無住別也。七實相總實相別。謂總相果法離於智之分別了知故實相總。緣無別相故實相別也。所謂無相也。八法性總法性別。謂總相果法性自圓通觸緣斯順故法性總。斯順之法全全無側起故云法性別也。九海印總海印別。謂無盡法數圓□頓現無遺故云海印總。頓現之法各不相知故云海印別也。十證總證別。謂總相果法唯佛證處故云證總。於此證中諸法不動故云證別也。林德云。以此十種總別平法。然後方能得見一塵一蟻與舍那佛元是一身。依如是等義。方有同時具足及因陀羅網微細境界等也。問第四總別與第五何別。答第四重雖不相知。非無二位之殊。第五重則於一體上云總云別故別也。問第六無住總別與第七實相總別何別。答實相云離於智之分別。則簡于第六無住之智也。至於第八法性具足理智可知也
【現代漢語翻譯】 現代漢語譯本 所謂『成總』，是因為作為總體的原因，其自身位置並未變動。如果違背這個原則，就不能成為總體。因為自身位置不變動卻能成就總體，這就是『順』，也就是『別』（差別）。 三、如『別』之『總』，如『總』之『別』。意思是說，『別』的全部就是『總』，所以說如『別』之『總』；『總』的全部就是『別』，所以說如『總』之『別』。 四、『別』不知之『總』，『總』不知之『別』。意思是說，在所成就的總體中，沒有差別的表象，所以『別』不知道『總』；在能成就的原因中，沒有總體的表象，所以『總』不知道『別』。 五、離『別』之『總』，離『總』之『別』。意思是說，在總體之相的果報中，因緣和合而沒有不總攝的，所以是離『別』之『總』；沒有與總體不同的差別，所以是離『總』之『別』。 六、無住『總』，無住『別』。意思是說，『無住』是不自在的意思。因為總相的果法不住于自身，所以叫做『無住總』。這個『無住總』在無數的因緣中沒有偏頗，所以是『無住別』。 七、實相『總』，實相『別』。意思是說，總相的果法遠離智慧的分辨了知，所以是『實相總』；因緣沒有差別的相狀，所以是『實相別』。所謂的『無相』就是這個意思。 八、法性『總』，法性『別』。意思是說，總相的果法，其法性自然圓融通達，接觸因緣就順應，所以是『法性總』。這種順應的法，完全沒有偏頗，所以叫做『法性別』。 九、海印『總』，海印『別』。意思是說，無盡的法數圓滿地、頓時顯現而沒有遺漏，所以叫做『海印總』。頓時顯現的諸法各自不相知，所以叫做『海印別』。 十、證『總』，證『別』。意思是說，總相的果法只有佛才能證得，所以叫做『證總』。在這種證悟中，諸法不動，所以叫做『證別』。 林德說，用這十種總別來衡量諸法，然後才能得見一塵一蟻與毗盧遮那佛（Vairocana Buddha）原本就是一身。依據這樣的意義，才會有同時具足以及因陀羅網（Indra's net）般的微細境界等等。 問：第四種總別與第五種總別有什麼區別？ 答：第四種雖然不相知，但並非沒有二者位置的差別。第五種則是在一體之上說『總』說『別』，所以有差別。 問：第六種無住總別與第七種實相總別有什麼區別？ 答：實相說是遠離智慧的分辨，這就區別于第六種的無住之智。至於第八種法性，具足理智是可以理解的。
【English Translation】 English version The so-called 'totality achieved' (成總) is because the cause of the totality does not move from its own position. If it violates this principle, it cannot become a totality. Because it can achieve totality without moving from its own position, this is 'compliance' (順), which is also 'distinction' (別). Three, the 'totality' of 'distinction' (如『別』之『總』), like the 'distinction' of 'totality' (如『總』之『別』). It means that the entirety of 'distinction' is 'totality', so it is called the 'totality' of 'distinction'; the entirety of 'totality' is 'distinction', so it is called the 'distinction' of 'totality'. Four, 'distinction' does not know 'totality' ('別'不知之'總'), 'totality' does not know 'distinction' ('總'不知之'別'). It means that in the achieved totality, there is no appearance of distinction, so 'distinction' does not know 'totality'; in the cause that achieves totality, there is no appearance of totality, so 'totality' does not know 'distinction'. Five, 'totality' apart from 'distinction' (離『別』之『總』), 'distinction' apart from 'totality' (離『總』之『別』). It means that in the fruition of the aspect of totality, conditions come together and there is nothing that is not encompassed, so it is 'totality' apart from 'distinction'; there is no distinction different from totality, so it is 'distinction' apart from 'totality'. Six, 'non-abiding totality' (無住『總』), 'non-abiding distinction' (無住『別』). It means that 'non-abiding' is the meaning of non-self-mastery. Because the fruition of the aspect of totality does not abide in itself, it is called 'non-abiding totality'. This 'non-abiding totality' has no bias in countless conditions, so it is 'non-abiding distinction'. Seven, 'totality of true nature' (實相『總』), 'distinction of true nature' (實相『別』). It means that the fruition of the aspect of totality is far from the discriminating knowledge of wisdom, so it is 'totality of true nature'; conditions have no different appearances, so it is 'distinction of true nature'. The so-called 'no appearance' is this meaning. Eight, 'totality of Dharma-nature' (法性『總』), 'distinction of Dharma-nature' (法性『別』). It means that the fruition of the aspect of totality, its Dharma-nature is naturally complete and unobstructed, and it complies when it comes into contact with conditions, so it is 'totality of Dharma-nature'. This complying Dharma has no bias at all, so it is called 'distinction of Dharma-nature'. Nine, 'totality of the ocean seal' (海印『總』), 'distinction of the ocean seal' (海印『別』). It means that the endless number of Dharmas appear completely and instantly without omission, so it is called 'totality of the ocean seal'. The Dharmas that appear instantly do not know each other, so it is called 'distinction of the ocean seal'. Ten, 'totality of realization' (證『總』), 'distinction of realization' (證『別』). It means that the fruition of the aspect of totality can only be realized by the Buddha, so it is called 'totality of realization'. In this realization, all Dharmas are unmoving, so it is called 'distinction of realization'. Linde said, 'Use these ten kinds of totality and distinction to measure all Dharmas, and then you can see that a single mote of dust and an ant are originally one body with Vairocana Buddha (毗盧遮那佛). According to this meaning, there will be simultaneous completeness and the subtle realms like Indra's net (因陀羅網), etc.' Question: What is the difference between the fourth kind of totality and distinction and the fifth kind of totality and distinction? Answer: Although the fourth kind does not know each other, it is not without the difference in the positions of the two. The fifth kind speaks of 'totality' and 'distinction' on one entity, so there is a difference. Question: What is the difference between the sixth kind of non-abiding totality and distinction and the seventh kind of true nature totality and distinction? Answer: True nature says it is far from the discrimination of wisdom, which distinguishes it from the wisdom of non-abiding of the sixth kind. As for the eighth kind of Dharma-nature, it is understandable that it possesses both reason and wisdom.
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大記云。如總相別相乃至常在中道者。有二釋。謂一意從總相至中道方云如字。一意于總相別相下即云如字。解云。初意則總非別別非總成非壞壞非成等故。云不即不一。然而總全別別全總故。云不離不異等也。后意則不即不離則成壞相也。不一不異則同異相也。謂下教人至究竟果處。執真妄同體故。以壞相印印之。則真妄各住本來不動。故云不即。以成相印印之。則真妄真。故云不離也。又當始覺同本覺之位有凡聖一異之病故。以同相治之。謂即同本覺之日執凡聖一身故。以異相治之。凡聖各異故云不一。以同相治之。凡聖一量故云不異也。如是以因緣緣起等三觀。對治別執三乘即離一異之病故。其三乘眷屬與一乘主。為不即不離之伴。得成圓明具德之主伴也。問用六相則病應已盡。何須更用四句耶。答若得總相則不須四句。然為許別之人說四句耳。一乘三乘主伴相成者。問一向一乘主三乘伴耶。或反此而云耶。答有云。如后雖然。唯是一向一乘是主三乘是伴也。謂一向根本入名為總。九入名為別耳。非以根本入之名為別。餘九入名為總故。但以一乘之名為總為主。三乘之名為別為伴也。問若爾何故云主伴相成耶。答由一乘故有三乘。由三乘故有一乘。是故一乘則總含三乘為主。三乘則要依一乘為伴。故
【現代漢語翻譯】 大記中說，關於總相、別相乃至常在中道，有兩種解釋。一種認為，從總相到中道才稱為『如』字。另一種認為，在總相、別相之下就稱為『如』字。解釋說，第一種意思是指，總體並非個別，個別並非總體，成就並非壞滅，壞滅並非成就等等，所以說『不即不一』。然而，總體完全包含個別，個別完全包含總體，所以說『不離不異』等等。后一種意思是指，不即不離就是成壞相，不一不異就是同異相。意思是說，下面教導人們達到究竟果位時，因為執著真妄同體，所以用壞相印來印證，那麼真妄各自安住于本來不動之處，所以說『不即』。用成相印來印證，那麼真妄皆真，所以說『不離』。又當始覺與本覺處於同一位置時，會有凡聖一異的毛病，所以用同相來治理它，意思是說，執著凡聖為一身，與本覺相同。用異相來治理它，凡聖各自不同，所以說『不一』。用同相來治理它，凡聖同一衡量標準，所以說『不異』。像這樣，用因緣、緣起等三種觀，對治對三乘的分別執著，從而消除即、離、一、異的毛病，那麼三乘眷屬與一乘之主，就成為不即不離的夥伴，得以成就圓明具德的主伴關係。有人問，如果運用六相，那麼毛病應該已經消除殆盡，為什麼還需要運用四句呢？回答說，如果領悟了總相，就不需要四句。然而，這是為那些執著于別相的人說的四句。關於一乘、三乘主伴相成的問題，有人問，是否始終是一乘為主，三乘為伴呢？還是相反呢？回答說，有人認為，即使像後面所說的那樣，也始終是一乘為主，三乘為伴。意思是說，始終以根本入為總，九入為別。不是以根本入為別，其餘九入為總。只是以一乘之名為總為主，三乘之名為別為伴。有人問，如果這樣，為什麼說主伴相成呢？回答說，因為有一乘，所以有三乘；因為有三乘，所以有一乘。因此，一乘總體包含三乘為主，三乘則必須依靠一乘為伴。所以說主伴相成。 現代漢語譯本：大記中說，關於總相（總體的性質）、別相（個體的性質）乃至常在中道（始終處於中道）的理解，有兩種解釋。一種認為，從總相到中道才能體現『如』的真諦。另一種認為，在總相、別相的層面就能體現『如』的真諦。解釋說，第一種觀點認為，總體不是個體的簡單疊加，個體也不是總體的簡單分割，成就不是壞滅的終結，壞滅也不是成就的開始，因此說它們『不即不一』。但是，總體包含所有個體，個體也體現總體的性質，因此說它們『不離不異』。后一種觀點認為，『不即不離』體現了成壞的相對性，『不一不異』體現了同異的相對性。這是說，在教導人們達到最終覺悟的階段，如果執著于真妄一體，那麼用壞相印（否定性的印證）來印證，真妄各自保持其本來的狀態，不會改變，所以說『不即』。用成相印（肯定性的印證）來印證，真妄都體現真如的性質，所以說『不離』。此外，當初始的覺悟與本來的覺悟處於同一階段時，可能會產生凡聖一異的困擾，因此用同相（相同性）來消除這種困擾，即認為凡夫與聖人本質上與本覺相同。用異相（差異性）來消除這種困擾，即認為凡夫與聖人在現象上是不同的，所以說『不一』。用同相來肯定，凡夫與聖人可以用同一標準來衡量，所以說『不異』。通過運用因緣觀、緣起觀等三種觀法，來對治對三乘（聲聞乘、緣覺乘、菩薩乘）的執著，從而消除即、離、一、異的偏見。這樣，三乘的修行者與一乘（佛乘）的修行者，就成為不即不離的夥伴，共同成就圓滿具足功德的主伴關係。有人問，如果運用六相的理論，這些問題應該已經解決了，為什麼還需要運用四句的理論呢？回答說，如果真正理解了總相，就不需要四句的理論。但是，這是爲了那些執著于別相的人而提出的。關於一乘和三乘之間主伴關係的問題，有人問，是否始終是一乘為主，三乘為伴呢？還是情況相反？回答說，有人認為，即使在某些情況下看起來相反，但本質上始終是一乘為主，三乘為伴。也就是說，始終以根本入（根本的修行方法）為總，九入（九種修行方法）為別。不是說根本入是別，其餘九入是總。而是一乘代表總體，是主要的；三乘代表個體，是輔助的。有人問，如果這樣，為什麼說主伴相互成就呢？回答說，因為有一乘，所以才有三乘；因為有三乘，所以才有一乘。因此，一乘總體包含三乘，是主要的；三乘必須依靠一乘，是輔助的。所以說主伴相互成就。 English version: The Great Commentary states that regarding the general characteristic (total characteristic), specific characteristic, and even constantly being in the Middle Way, there are two interpretations. One interpretation is that only from the general characteristic to the Middle Way is the word 'suchness' (如) applied. The other interpretation is that the word 'suchness' is applied immediately after the general and specific characteristics. The explanation is that the first meaning implies that the general is not the specific, the specific is not the general, becoming is not destruction, destruction is not becoming, and so on. Therefore, it is said 'neither identical nor different'. However, the general fully contains the specific, and the specific fully contains the general, so it is said 'neither separate nor distinct', and so on. The latter meaning implies that neither identical nor separate is the characteristic of becoming and destruction, and neither one nor different is the characteristic of sameness and difference. It means that when teaching people to reach the ultimate fruit, because they are attached to the oneness of true and false, the characteristic of destruction is used to seal it, so that the true and false each abide in their original, unmoving place. Therefore, it is said 'not identical'. The characteristic of becoming is used to seal it, so that both the true and false are true. Therefore, it is said 'not separate'. Furthermore, when initial enlightenment is at the same level as original enlightenment, there is the problem of the sameness and difference between ordinary beings and sages. Therefore, the characteristic of sameness is used to treat it, meaning that ordinary beings and sages are considered as one with original enlightenment. The characteristic of difference is used to treat it, as ordinary beings and sages are different. Therefore, it is said 'not one'. The characteristic of sameness is used to treat it, as ordinary beings and sages are measured by the same standard. Therefore, it is said 'not different'. In this way, the three contemplations of cause and condition (因緣), dependent origination (緣起), etc., counteract the separate attachments to the Three Vehicles (三乘 - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), thereby eliminating the problems of identity, separation, oneness, and difference. Then, the retinue of the Three Vehicles and the lord of the One Vehicle (一乘 - Ekayāna) become companions who are neither identical nor separate, and they can achieve the relationship of lord and companion with perfect enlightenment and complete virtue. Someone asks, 'If the six characteristics are used, then the problems should have been completely eliminated. Why is it necessary to use the four phrases?' The answer is, 'If the general characteristic is understood, then the four phrases are not needed. However, these four phrases are spoken for those who are attached to the specific characteristic.' Regarding the mutual accomplishment of the lord and companion of the One Vehicle and the Three Vehicles, someone asks, 'Is it always the One Vehicle as the lord and the Three Vehicles as the companion? Or is it the opposite?' The answer is, 'Some say that even as it is stated later, it is always the One Vehicle as the lord and the Three Vehicles as the companion.' It means that fundamentally entering is always considered as the general, and the nine entrances are considered as the specific. It is not that fundamentally entering is the specific and the other nine entrances are the general. It is just that the name of the One Vehicle is the general and the lord, and the name of the Three Vehicles is the specific and the companion. Someone asks, 'If that is the case, why is it said that the lord and companion accomplish each other?' The answer is, 'Because there is the One Vehicle, there are the Three Vehicles; because there are the Three Vehicles, there is the One Vehicle. Therefore, the One Vehicle generally contains the Three Vehicles as the lord, and the Three Vehicles must rely on the One Vehicle as the companion.' Therefore, it is said that the lord and companion accomplish each other.
【English Translation】 The Great Commentary states that regarding the general characteristic, specific characteristic, and even constantly being in the Middle Way, there are two interpretations. One interpretation is that only from the general characteristic to the Middle Way is the word 'suchness' applied. The other interpretation is that the word 'suchness' is applied immediately after the general and specific characteristics. The explanation is that the first meaning implies that the general is not the specific, the specific is not the general, becoming is not destruction, destruction is not becoming, and so on. Therefore, it is said 'neither identical nor different'. However, the general fully contains the specific, and the specific fully contains the general, so it is said 'neither separate nor distinct', and so on. The latter meaning implies that neither identical nor separate is the characteristic of becoming and destruction, and neither one nor different is the characteristic of sameness and difference. It means that when teaching people to reach the ultimate fruit, because they are attached to the oneness of true and false, the characteristic of destruction is used to seal it, so that the true and false each abide in their original, unmoving place. Therefore, it is said 'not identical'. The characteristic of becoming is used to seal it, so that both the true and false are true. Therefore, it is said 'not separate'. Furthermore, when initial enlightenment is at the same level as original enlightenment, there is the problem of the sameness and difference between ordinary beings and sages. Therefore, the characteristic of sameness is used to treat it, meaning that ordinary beings and sages are considered as one with original enlightenment. The characteristic of difference is used to treat it, as ordinary beings and sages are different. Therefore, it is said 'not one'. The characteristic of sameness is used to treat it, as ordinary beings and sages are measured by the same standard. Therefore, it is said 'not different'. In this way, the three contemplations of cause and condition, dependent origination, etc., counteract the separate attachments to the Three Vehicles, thereby eliminating the problems of identity, separation, oneness, and difference. Then, the retinue of the Three Vehicles and the lord of the One Vehicle become companions who are neither identical nor separate, and they can achieve the relationship of lord and companion with perfect enlightenment and complete virtue. Someone asks, 'If the six characteristics are used, then the problems should have been completely eliminated. Why is it necessary to use the four phrases?' The answer is, 'If the general characteristic is understood, then the four phrases are not needed. However, these four phrases are spoken for those who are attached to the specific characteristic.' Regarding the mutual accomplishment of the lord and companion of the One Vehicle and the Three Vehicles, someone asks, 'Is it always the One Vehicle as the lord and the Three Vehicles as the companion? Or is it the opposite?' The answer is, 'Some say that even as it is stated later, it is always the One Vehicle as the lord and the Three Vehicles as the companion.' It means that fundamentally entering is always considered as the general, and the nine entrances are considered as the specific. It is not that fundamentally entering is the specific and the other nine entrances are the general. It is just that the name of the One Vehicle is the general and the lord, and the name of the Three Vehicles is the specific and the companion. Someone asks, 'If that is the case, why is it said that the lord and companion accomplish each other?' The answer is, 'Because there is the One Vehicle, there are the Three Vehicles; because there are the Three Vehicles, there is the One Vehicle. Therefore, the One Vehicle generally contains the Three Vehicles as the lord, and the Three Vehicles must rely on the One Vehicle as the companion.' Therefore, it is said that the lord and companion accomplish each other.
云相成也。一乘別教三乘別教準義可解者。用六相義唯同教門故。除一乘別教及三乘別教。然若委說。則一乘別教為主。三乘別教是眷屬伴。約此現示中道之義可準解也。一云。前云圓教及三乘皆是同教。今此一乘別教深於同教。三乘別教淺于同教。準義可解故也。
法記云。唯住自如者。非是三乘相融體不融之平等真如也。約體相俱融無分別之處與壞相中本來不作各住自如之義云也。依三乘方便教門故高下不同等者。若約三乘方便修行。則行布因果高下不同。若依一乘實意。則因果圓融法性德用但在中道。故云無有前後也。
簡義章云。圓融行布說有四門。一三乘行布一乘圓融。如圖文云。依三乘方便教門故高下不同。依一乘圓教故無有前後等。二就此經中。外相同教有二。一上同。以空畫向空即體同空隨分無礙。二下同。下似地畫有前後故。上同是圓融義。下同是行布義。如地品中以一鳥跡通於二故。三外相同教為行布。自體別教為圓融。如所詮章云。安立諸教有二善巧等。又科簡云。普賢位有二等是也。四就自體別教。不壞本位是行布。無礙圓融是圓融。謂廣狹中分無分。又相入門無性不壞。又不動自位而恒去來。又六相中三圓融三行布等也。
一切菩薩(至)陰界入等。法記云。論曰一切
【現代漢語翻譯】 現代漢語譯本：云相成就也是如此。一乘別教（Ekayana，唯一佛乘的特別教義）和三乘別教（Triyana，聲聞、緣覺、菩薩三乘的特別教義）的準則和意義是可以理解的，因為它們都使用六相義，只屬於同教的範疇。因此，排除了屬於別教的一乘和三乘。然而，如果詳細說明，則以一乘別教為主，三乘別教是眷屬和伴侶。根據這種顯現，中道的意義是可以理解的。 有人說，之前的圓教（圓滿的教義）和三乘教義都是同教。現在，這個一乘別教比同教更深奧，而三乘別教比同教更淺顯。這些準則和意義是可以理解的。
【English Translation】 English version: It is also like the accomplishment of clouds. The principles and meanings of Ekayana-vyatirikta (Unique teaching of the One Vehicle) and Triyana-vyatirikta (Unique teaching of the Three Vehicles) can be understood because they use the meaning of the six characteristics and belong only to the category of common teachings. Therefore, the Ekayana-vyatirikta and Triyana-vyatirikta that belong to the unique teachings are excluded. However, if explained in detail, the Ekayana-vyatirikta is the main one, and the Triyana-vyatirikta is the retinue and companion. According to this manifestation, the meaning of the Middle Way can be understood. Someone says that the previous perfect teaching (round teaching) and the three vehicles are all common teachings. Now, this Ekayana-vyatirikta is deeper than the common teaching, and the Triyana-vyatirikta is shallower than the common teaching. These principles and meanings can be understood.
菩薩者謂住信行地者。信者十信。行者三賢。地者十地也。若約大分門。則信行地者三賢。得證者十地也。不可思議諸佛法者是出世間道品者。不思議佛法則是佛內證也。謂猶如池水具含影像。有二義也。謂攝入諸像義。及現現諸像義。而有一人立在池邊。見此諸像為他說也。如是佛證三種世間為自身心。如彼水中攝入諸像。以自內證臨機外向分示十地。如彼水中現現諸像。金剛藏之定中稱受佛外向法出定已后為機而說。如彼一人立在池邊見水中像與他說也。謂如約內證。則唯不思議法。無十地相。然以前機多三乘故。佛意欲令為說十地。故於外向心頭分示十地。是義大不可說。剛藏入定稱受其法出定已后所說十地。是說大可說也。故至相云。地有二分。一因二果。因謂世間方便行修。即加行地分齊。果謂出世離相真證。即正證智分齊也。出世間道品者。問何故出世間處道有品耶。答若約不思議法。則雖無道品。然為機緣分示十地故有道品。是故至相云。今此十地者攝佛因位。一乘三乘聲聞人天並在其中。為五乘所觀。普賢證位佛果攝用無礙自在。一切皆盡。何以故。十地之法攝眾生中最初門故。地法甚深最難了別故也。明者見智得證者。以證見之智。得證眾生身心是不思議佛法也。問何故眾生不知不見耶。答若約證
【現代漢語翻譯】 現代漢語譯本 菩薩是指安住于信行地的人。信，指的是十信位。行，指的是三賢位。地，指的是十地位。如果從大的方面來說，信行地就是三賢位，得到證悟的就是十地位。 『不可思議諸佛法』指的是出世間的道品。不可思議的佛法則是佛陀的內在證悟。這就像池水包含了各種影像，有兩種含義：一是攝入各種影像的含義，二是顯現各種影像的含義。有一個人站在池邊，看到這些影像，為其他人解說。同樣，佛陀將三種世間視為自身的心，就像池水攝入各種影像一樣。佛陀以自己的內在證悟，根據眾生的根機，向外分示十地，就像池水中顯現各種影像一樣。金剛藏菩薩在禪定中領受佛陀向外宣說的法，出定后爲了適應眾生的根機而宣說。就像那個人站在池邊，看到水中的影像，為其他人解說一樣。 如果從內在證悟來說，就只有不可思議的佛法，沒有十地的相狀。然而，因為之前的根機大多是三乘，佛陀想要為他們宣說十地，所以在向外的心中分示十地。這個意義非常難以言說。金剛藏菩薩入定領受佛陀的法，出定后所說的十地，是相對來說可以言說的。所以《至相》中說：『地有二分，一因二果。』因指的是世間的方便修行，也就是加行地的範圍。果指的是出世間離相的真實證悟，也就是正證智的範圍。 出世間道品。問：為什麼出世間的地方會有道品呢？答：如果從不可思議的佛法來說，雖然沒有道品，但是爲了適應眾生的根機而分示十地，所以有道品。因此《至相》中說：『現在這十地，包含了佛陀因位的修行，一乘、三乘、聲聞、人天都在其中，為五乘眾生所觀察。普賢菩薩證悟的果位，佛果的攝用無礙自在，一切都包含在其中。』為什麼呢？因為十地之法是攝受眾生的最初之門，十地之法非常深奧，最難以理解。 『明者見智得證者』，是指以證悟所見的智慧，證悟眾生的身心是不可思議的佛法。問：為什麼眾生不知道也看不到呢？答：如果從證悟來說...
【English Translation】 English version A Bodhisattva refers to one who dwells in the stage of faith and practice. 'Faith' refers to the ten faiths. 'Practice' refers to the three worthy stages. 'Stage' refers to the ten Bhumis (grounds or levels). If speaking in broad terms, the stage of faith and practice is the three worthy stages, and those who attain realization are in the ten Bhumis. 'The inconceivable Dharmas of all Buddhas' refers to the supramundane aspects of the path. The inconceivable Dharma of the Buddha is the Buddha's inner realization. It is like a pond of water containing various images, with two meanings: one is the meaning of encompassing all images, and the other is the meaning of manifesting all images. A person stands by the pond, sees these images, and explains them to others. Similarly, the Buddha regards the three realms as his own mind, like the pond of water encompassing all images. The Buddha, with his inner realization, outwardly reveals the ten Bhumis according to the capacity of beings, like the pond of water manifesting all images. Vajragarbha (Diamond Womb) Bodhisattva receives the Buddha's outward-directed Dharma in Samadhi (concentration), and after emerging from Samadhi, speaks according to the capacity of beings, like the person standing by the pond, seeing the images in the water, and explaining them to others. If speaking from the perspective of inner realization, there is only the inconceivable Dharma, without the appearance of the ten Bhumis. However, because the capacities of beings in the past were mostly of the Three Vehicles, the Buddha wanted to explain the ten Bhumis to them, so he outwardly revealed the ten Bhumis in his mind. This meaning is very difficult to express. Vajragarbha Bodhisattva enters Samadhi to receive the Buddha's Dharma, and the ten Bhumis he speaks of after emerging from Samadhi are relatively expressible. Therefore, the 'Treatise on Characteristics' says: 'The Bhumi has two parts, one cause and one effect.' The cause refers to mundane expedient practices, which is the scope of the preparatory stage. The effect refers to supramundane, non-dualistic, true realization, which is the scope of the wisdom of true realization. Supramundane aspects of the path. Question: Why are there aspects of the path in the supramundane realm? Answer: If speaking from the perspective of the inconceivable Dharma, although there are no aspects of the path, they are revealed to suit the capacities of beings, so there are aspects of the path. Therefore, the 'Treatise on Characteristics' says: 'These ten Bhumis now encompass the Buddha's causal stage, the One Vehicle, the Three Vehicles, Sravakas (voice-hearers), humans, and devas (gods) are all included, and are observed by beings of the Five Vehicles. The state of realization of Samantabhadra (Universal Worthy) Bodhisattva, the unimpeded and free function of the Buddha's fruit, are all encompassed within. 'Why? Because the Dharma of the ten Bhumis is the initial gateway for receiving sentient beings, and the Dharma of the Bhumis is very profound and most difficult to understand. 'The enlightened one who attains wisdom through seeing' refers to using the wisdom of seeing through realization to realize that the body and mind of sentient beings are the inconceivable Dharma of the Buddha. Question: Why do sentient beings not know or see it? Answer: If speaking from the perspective of realization...
見之智不動。今日個個眾生之身心即是不思議佛法。即是世間道品。然但凡夫自不知耳。問何故至相云。前二觀解。后二行解。見始智終。得始證終耶。答此但寄修云耳。若假言者。二佛世界塵數劫中。修緣起實相陀羅尼者是觀解。唸唸得證者是行解也。說者于中分別者。有二。一若約佛心。則雖無十地。由所引機多三乘故。加金剛藏為說十地。欲令信行地菩薩證入智惠地故。乃於後得筆中分示十地以為說也。二剛藏菩薩定中稱受后得言說以為說也。謂佛以無言為其說故。是無言教之本也。剛藏之稱受亦是無言。而為待言教之本也。入者信樂得證者。佛言。我已修習證汝身心。汝等應知更無異事。何故我等未得知耶。但以無信故不得耳。信則能知。要須信也。是故能信自己身心是不思議佛法故云信也。不捨此信而能恒守故云樂也。由如是信樂故親證自己身心故。云得證也。智惠地者謂十地智者。至相與遠師同以此句為根本入也。問加所為二十句者。為是正說時言耶。為是經家所列耶。答約文則經家。約義則正說也。問若約義則正說者。為佛口業所攝耶。意業所攝耶。答口業也。問佛在定中無有口業為作之說。何云口耶。答以教之所起從口業故也。此所起之教從何而起耶。本以不說為根故是意業。若約現相放光摩頂執手
觸目等示法之軌。則是身業所攝也。然佛口業稱大虛故。所起之教亦稱大虛也。攝入者。信聞不思議法之心中其法頓現故云攝也。心契稱法故云入也。聞惠中攝一切善根者。佛陀三藏云。稱體聞惠攝圓宗理與理相應為可貴也(已上)。稱體者。稱海印體也。比如眾苗皆依大地。世出世間一切善根無有不依海印而起。不依海印而住也。此海印之法于信心中了了頓現。故云聞惠中攝一切善根也。思議入者。聞惠所聞思而不失也。議者。于思惠中所思之法。以意言觀了其相狀。入者同上。一切道品者。不思議法也。智方便者。若聞法時心不外緣。專依此法相續思惟。是方也。由如是故。心便於法。是便也。分別選擇者。其心行於所聞之法。別其逆順。由如是故。取其順法。是選也。舍其逆法者。是擇也。法相入者。所思之法於心現現了了分明故也。彼彼義者。以不思議法非一故也。無量種種知者。凡所觸向對面無非不思議佛法故。所知之法既無有量。能知之智亦無量也。教化入者前攝入中聞不思議法。思議入中思察其法相。法相入中彼不思議法現其心也。菩薩最初發誓願者。非先自度。欲先度他故。以其心所現之法教諸眾生故。云教化入也。隨所思議名字具足善說法者。以其思惠所思之法教化眾生故。云隨所思議也。稱前聞
惠所聞之法立名教化故。云名字具足也。善決定說者。若以傳聞之法而教他。則非善決定說也。比如明見掌中之珠。心中了法亦復如是。而以如是自所得法為他演說故。云善決定說也。證入者。以自所得之法化眾生時。自行即滿故也。一切法者。是不思議法也。平等智者。此菩薩心得彼法時。其心與法不可得分。比如以器汲盈池水。還注池中。不可得分此是器水此是池水。故云平等智也。教化眾生即是自成佛法者。問何故至證入後方釋教化入耶。答辨證入時方現利他即是自利之義也。謂菩薩發誓只欲度他。然先度他時。法爾自證真如法故。至證入后釋教化入也。不放逸入者。如緣柱時。心若有轉。即是放也。由其放故。趣於他境。即是逸也。如是菩薩依不思議佛法其心不轉。又於他境心亦不趣。故云不放逸入也。言一切魔法不能染者。魔有四種。一天二人三陰四煩惱也。煩惱魔者。三毒為根所起煩惱也。謂修行之心對違順境。或嗔或貪。不能寂靜。是煩惱魔也。陰魔者。五陰之中。四是心。一是色。修行之時。貪求衣食等及五塵境界。是色魔貪求之心。是心魔也。人魔者。修行之時。父母檀越惡友好色等類。皆人魔也。天魔者。修行之時第六天魔即自思惟。此人起其勝心修其勝行。必得勝果。非我眷屬。是故不離此人
【現代漢語翻譯】 現代漢語譯本 因為（菩薩）所聽聞的佛法，才能夠建立名相和教化，所以說『名字具足』。（菩薩）能夠善於決斷和解說，如果用傳聞的佛法來教導他人，就不是善於決斷和解說。比如清楚地看見掌中的寶珠，心中明瞭佛法也是這樣。因為用這樣自己領悟的佛法為他人演說，所以說『善決定說』。『證入』是指用自己領悟的佛法教化眾生時，自己的修行也圓滿了。『一切法』是指不可思議的佛法。『平等智』是指菩薩的心得到這種佛法時，他的心和佛法不可分割。比如用器具從池塘里汲滿水，再倒回池塘中，無法區分哪些是器具中的水，哪些是池塘里的水，所以說『平等智』。教化眾生就是成就自己的佛法。問：為什麼在『證入』之後才解釋『教化入』呢？答：因為在辨別『證入』時，才顯現出利益他人就是利益自己的意義。菩薩發誓只想度化他人，然而在先度化他人時，自然而然地自己也證悟了真如佛法，所以在『證入』之後才解釋『教化入』。『不放逸入』是指像扶著柱子時，心如果動搖，就是放縱。因為放縱，就會趨向其他境界，就是放逸。像這樣，菩薩依靠不可思議的佛法，他的心不動搖，而且對於其他境界，心也不趨向，所以說『不放逸入』。說『一切魔法不能染』，魔有四種：一天魔（Deva-mara，指欲界第六天的魔王），二、人魔（Manusya-mara，指障礙修道的人），三、陰魔（Skandha-mara，指五蘊熾盛所生的魔），四、煩惱魔（Klesha-mara，指由貪嗔癡等煩惱產生的魔）。煩惱魔是指以貪嗔癡三毒為根本所產生的煩惱。指修行之心面對違逆或順境時，或者嗔恨或者貪戀，不能寂靜，這就是煩惱魔。陰魔是指五陰（Panca-skandha，指色、受、想、行、識五種構成要素）之中，四種是心，一種是色。修行的時候，貪求衣食等以及五塵（Panca-kamaguna，指色、聲、香、味、觸五種感官對像）境界，這是色魔，貪求之心是心魔。人魔是指修行的時候，父母、施主、惡友、美色等，都是人魔。天魔是指修行的時候，第六天魔（Paranirmita-vasavartin，指欲界第六天的魔王）就會自己思量，這個人發起殊勝的心，修行殊勝的行，必定得到殊勝的果報，不是我的眷屬，所以不離開這個人。
【English Translation】 English version Because of the Dharma (teachings) that the Bodhisattva has heard, names and teachings can be established, hence it is said 'names are complete'. (The Bodhisattva) is good at deciding and explaining. If one teaches others with Dharma that is merely hearsay, it is not considered good at deciding and explaining. It is like clearly seeing a jewel in the palm of one's hand; understanding the Dharma in one's heart is also like this. Because one uses the Dharma that one has realized oneself to explain to others, it is said 'good at deciding and explaining'. 'Entering through realization' means that when one uses the Dharma that one has realized to teach sentient beings, one's own practice is also completed. 'All Dharmas' refers to the inconceivable Dharmas. 'Equal wisdom' means that when the Bodhisattva's mind obtains this Dharma, his mind and the Dharma are inseparable. It is like using a container to draw water from a full pond and then pouring it back into the pond; it is impossible to distinguish which is the water from the container and which is the water from the pond, hence it is said 'equal wisdom'. Teaching sentient beings is accomplishing one's own Buddha-dharma. Question: Why is 'entering through teaching' explained after 'entering through realization'? Answer: Because when distinguishing 'entering through realization', the meaning of benefiting others is benefiting oneself is revealed. The Bodhisattva vows only to liberate others, but when liberating others first, one naturally realizes the Suchness-Dharma (Tathata-dharma) oneself, so 'entering through teaching' is explained after 'entering through realization'. 'Entering through non-negligence' is like holding onto a pillar; if the mind wavers, it is negligence. Because of negligence, one will tend towards other realms, which is indulgence. Like this, the Bodhisattva relies on the inconceivable Buddha-dharma, his mind does not waver, and his mind does not tend towards other realms, so it is said 'entering through non-negligence'. Saying 'all magic cannot taint' refers to the fact that there are four types of Mara (demon): first, Deva-mara (the demon of the sixth heaven of the desire realm), second, Manusya-mara (the demon of people who obstruct the path of cultivation), third, Skandha-mara (the demon arising from the flourishing of the five aggregates), and fourth, Klesha-mara (the demon arising from afflictions such as greed, anger, and ignorance). Klesha-mara refers to the afflictions arising from the three poisons of greed, anger, and ignorance. It refers to the fact that when the mind of cultivation faces adverse or favorable circumstances, it either becomes angry or greedy, unable to be peaceful, and this is Klesha-mara. Skandha-mara refers to the fact that among the five aggregates (Panca-skandha, the five aggregates of form, feeling, perception, volition, and consciousness), four are mind and one is form. When cultivating, greedily seeking clothing, food, and other things, as well as the objects of the five desires (Panca-kamaguna, the five sense objects of form, sound, smell, taste, and touch), this is form-mara, and the mind of greed is mind-mara. Manusya-mara refers to the fact that during cultivation, parents, benefactors, bad friends, beautiful appearances, etc., are all Manusya-mara. Deva-mara refers to the fact that during cultivation, the sixth heaven demon (Paranirmita-vasavartin, the demon king of the sixth heaven of the desire realm) will think to himself, 'This person has aroused a supreme mind and is cultivating supreme practices, and will surely attain supreme results, and is not one of my retinue,' so he does not leave this person.
常欲惱亂。若不能惱亂。即欲令其死。此等是天魔也。地地轉入者。七地已前雖能趣向無相而修。然是有功用位故。猶起加行作意。乘于自心行力而修八地已上。無相觀智現前究竟故。乘本誓願及與法力。任運進修故。云地地轉入也。無貪等善根凈者。不思議法中本無三毒故。無貪等善無始時有。然約寄位。則七地以前有功用位執心不捨故。三種善根清凈之義不得現前。至於八地任運之位三種善根凈義竟現故。云無貪等善根凈也。復有善根等者。決伏疑也。於十地中。一一地皆有地前加行善根。有地上善根故。約地前加行。云復有善根。約地上善根。則是不思議佛法也。疑雲。七地以前加行善根生於八地以上善根耶。為決此疑故。云唯八地之加行善根生其八地善根也。是故云復有善根能為出世間道品因也。菩薩盡入中如來秘密智者。約不思議佛法。則雖無十重。而隨寄位且分十種秘密智也。此秘密智是不思議法故。約得此法雲入一切如來秘密智也。佛盡入中於一切智入智者。一切智者是佛一切智一切種智也。入智者。菩薩智也。由菩薩智入佛圓智故。菩薩之智亦成圓智也。問菩薩盡入中雲入如來秘密智。與佛盡入中雲入佛一切智。何別。答菩薩盡入中得不思議佛法。而但是盡果之因位。佛盡入中得不思議法。是盡因之
【現代漢語翻譯】 現代漢語譯本 常想惱亂（修行者）。如果不能惱亂，就想讓他們死去。這些是天魔（Deva-mara）的行為。所謂『地地轉入者』，七地（Saptama-bhumi）以前雖然能夠趨向無相（animitta）而修行，但仍然是有功用位，所以還會生起加行作意（prayoga-citta），憑藉自心的行力而修。八地（Astama-bhumi）以上，無相觀智（animitta-jnana）現前究竟，憑藉本誓願（pranidhana）以及法力（dharma-bala），任運進修，所以說『地地轉入』。『無貪等善根凈者』，不思議法（acintya-dharma）中本來就沒有三毒（triviṣa）：貪（raga）、嗔（dvesha）、癡（moha），所以無貪等善根是無始時就有的。但就寄位（臨時安立的位次）而言，七地以前是有功用位，執著於心而不捨，所以三種善根清凈的意義不能顯現。到了八地任運之位，三種善根清凈的意義才完全顯現，所以說『無貪等善根凈』。『復有善根等者』，是爲了決斷疑惑。在十地（Dasa-bhumi）中，每一地都有地前加行善根，也有地上善根，所以就地前加行而言，說『復有善根』，就地上善根而言，就是不思議佛法。有人疑惑：七地以前的加行善根，能生出八地以上的善根嗎？爲了決斷這個疑惑，所以說只有八地的加行善根，才能生出八地的善根。因此說『復有善根能為出世間道品因』。『菩薩盡入中如來秘密智者』，就不可思議佛法而言，雖然沒有十重，但隨著寄位且分為十種秘密智。這秘密智是不思議法，所以就得到此法而言，說『入一切如來秘密智』。『佛盡入中於一切智入智者』，一切智（sarvajna）是佛的一切智一切種智（sarvakarajnata）。入智者，是菩薩智。由於菩薩智入佛圓智，所以菩薩的智慧也成就圓智。有人問：菩薩盡入中說『入如來秘密智』，與佛盡入中說『入佛一切智』，有什麼區別？答：菩薩盡入中得到不思議佛法，但只是盡果的因位。佛盡入中得到不思議法，是盡因的
【English Translation】 English version They constantly desire to harass (practitioners). If they cannot harass them, they wish for them to die. These are the actions of Deva-mara (heavenly demons). 'Those who enter stage by stage': Although those before the Seventh Ground (Saptama-bhumi) can approach and cultivate non-appearance (animitta), they are still in a stage of effort, so they still generate effort-making thoughts (prayoga-citta), relying on the power of their own mind's actions to cultivate. From the Eighth Ground (Astama-bhumi) onwards, the wisdom of non-appearance (animitta-jnana) manifests completely, relying on their original vows (pranidhana) and the power of the Dharma (dharma-bala), they cultivate effortlessly, hence it is said 'enter stage by stage'. 'Those whose roots of goodness, such as non-greed, are pure': In the inconceivable Dharma (acintya-dharma), there are originally no three poisons (triviṣa): greed (raga), hatred (dvesha), and delusion (moha), so the roots of goodness such as non-greed have existed since beginningless time. However, in terms of temporary positions, those before the Seventh Ground are in a stage of effort, clinging to the mind and not letting go, so the meaning of the purity of the three kinds of good roots cannot manifest. When they reach the effortless stage of the Eighth Ground, the meaning of the purity of the three kinds of good roots completely manifests, hence it is said 'roots of goodness such as non-greed are pure'. 'Moreover, there are roots of goodness, etc.': This is to resolve doubts. In the Ten Grounds (Dasa-bhumi), each ground has roots of goodness for preliminary practices before the ground, and also has roots of goodness on the ground, so in terms of preliminary practices before the ground, it is said 'moreover, there are roots of goodness', and in terms of roots of goodness on the ground, it is the inconceivable Buddha-dharma. Someone may doubt: Can the roots of goodness for preliminary practices before the Seventh Ground generate the roots of goodness above the Eighth Ground? To resolve this doubt, it is said that only the roots of goodness for preliminary practices of the Eighth Ground can generate the roots of goodness of the Eighth Ground. Therefore, it is said 'moreover, there are roots of goodness that can be the cause of the path factors beyond the world'. 'Bodhisattvas who fully enter the secret wisdom of the Tathagatas': In terms of the inconceivable Buddha-dharma, although there are not ten levels, they are divided into ten kinds of secret wisdom according to temporary positions. This secret wisdom is the inconceivable Dharma, so in terms of attaining this Dharma, it is said 'enter the secret wisdom of all Tathagatas'. 'Buddhas who fully enter the wisdom of all-knowing': The wisdom of all-knowing (sarvajna) is the Buddha's wisdom of all-knowing and all aspects (sarvakarajnata). 'Entering wisdom' refers to the wisdom of Bodhisattvas. Because the wisdom of Bodhisattvas enters the perfect wisdom of the Buddha, the wisdom of Bodhisattvas also becomes perfect wisdom. Someone asks: What is the difference between 'entering the secret wisdom of the Tathagatas' in the context of Bodhisattvas fully entering, and 'entering the wisdom of all-knowing' in the context of Buddhas fully entering? Answer: Bodhisattvas fully entering attain the inconceivable Buddha-dharma, but it is only the causal position of the complete result. Buddhas fully entering attain the inconceivable Dharma, which is the cause of the complete
果位。故別也。問遠公以佛盡入為在因中。與菩薩盡入何別。答約建立。則菩薩盡入立第十地。佛盡入立佛果位。而以佛盡為因中之果者。以信行地菩薩得不思議佛法故。以為因中果。而云得佛果德。非謂佛盡為在因也。是諸入為挍量等者。從是諸入至差別為所挍量者。是遠公之意。從諸入至轉勝為所挍量者。是藏師之意也。遠公意則三賢十地次第轉勝之位。是所寄故是所拂也。九入差別是根本入中德義差別故。非所拂也。藏師意則三賢十地是全不思議佛法之位也。攝等九入亦全不思議佛法也。是故九入差別及三賢十地之轉勝皆不捨也。是則智義差別之九入次第轉勝三賢十地皆非所拂。是故挍量而不捨也。其三乘中行布次第差別轉勝決定者皆所舍也。問既全不思議法之三賢十地應無勝劣。何云有轉勝耶。答雖無情計之勝劣。亦有緣起之勝劣也。問緣起勝劣云何。答猶如瓶中含大虛空。甕中亦爾。然含大空之瓶童稚能提含大空之甕童不易提。如是十信位中攝盡法界。十住等位亦攝法界。雖攝法界義同。而隨位別故。攝法界之十信是劣。攝法界之十住等是勝也。故緣起差別非所拂也。是故約一信位。成佛之義順梵行。將二德立為圓滿佛。餘人等立為隨分佛。於是林德舉此二義。就問相元元曰。俱非和尚之意。則以十信一位
【現代漢語翻譯】 現代漢語譯本 果位（Buddhahood）。故而有所區別。問：慧遠大師認為佛陀完全證入是在因地中，這與菩薩完全證入有什麼區別？答：從建立的角度來說，菩薩完全證入是安立在第十地，佛陀完全證入是安立在佛果位。之所以說佛陀完全證入是因地中的果，是因為信行地的菩薩已經獲得了不可思議的佛法，所以認為是因中的果。而說得到佛果的功德，並不是說佛陀完全證入是在因地。這些『諸入』是爲了衡量等等，從這些『諸入』到『差別』是所衡量的內容，這是慧遠大師的觀點。從『諸入』到『轉勝』是所衡量的內容，這是藏師的觀點。慧遠大師認為三賢十地次第轉勝的位次，是所寄託的，所以是所揚棄的。九入的差別是根本入中的德義差別，所以不是所揚棄的。藏師認為三賢十地是完全不可思議佛法的位次，攝等九入也完全是不可思議的佛法。因此，九入的差別以及三賢十地的轉勝都不捨棄。這樣看來，智義差別的九入，次第轉勝的三賢十地都不是所揚棄的。因此，衡量而不捨棄。而三乘中行布次第的差別轉勝，決定是所捨棄的。問：既然是全不思議法的三賢十地，應該沒有勝劣之分，為什麼說有轉勝呢？答：雖然沒有情識計度的勝劣，但也有緣起的勝劣。問：緣起的勝劣是怎樣的呢？答：猶如瓶中含有大的虛空，甕中也是如此。然而，能提起含有大虛空的瓶子的孩童，卻不容易提起含有大虛空的甕。如此，十信位中攝盡法界，十住等位也攝盡法界。雖然攝法界的意義相同，但隨著位次的差別，攝法界的十信是劣，攝法界的十住等是勝。所以緣起的差別不是所揚棄的。因此，就一個信位來說，成就佛的意義順應梵行，將二德立為圓滿佛，其餘人等立為隨分佛。於是，林德舉出這兩種意義，就問相元元說：『都不是和尚的意思。』那麼，以十信一位
【English Translation】 English version The Fruition Position (Buddhahood). Hence, there is a distinction. Question: Master Huiyuan considered the complete entry of the Buddha to be in the causal stage. What is the difference between this and the complete entry of a Bodhisattva? Answer: From the perspective of establishment, the complete entry of a Bodhisattva is established at the Tenth Ground, while the complete entry of the Buddha is established at the Fruition Position (Buddhahood). The reason for saying that the complete entry of the Buddha is the fruit within the cause is that Bodhisattvas in the Stage of Faith and Practice have attained inconceivable Buddha-dharma, hence it is considered the fruit within the cause. However, saying that one obtains the virtues of the Buddha-fruit does not mean that the complete entry of the Buddha is in the causal stage. These 『various entries』 are for the purpose of comparison, etc. From these 『various entries』 to 『distinction』 is what is being compared, according to Master Huiyuan's view. From 『various entries』 to 『superiority』 is what is being compared, according to the view of the Tibetan teacher. Master Huiyuan believes that the successively superior positions of the Three Worthies and Ten Grounds are what is relied upon, and therefore what is discarded. The distinctions of the Nine Entries are the differences in virtuous meanings within the fundamental entry, and therefore are not discarded. The Tibetan teacher believes that the Three Worthies and Ten Grounds are positions of completely inconceivable Buddha-dharma, and the Nine Entries, including 『absorption,』 are also completely inconceivable Buddha-dharma. Therefore, neither the distinctions of the Nine Entries nor the superiority of the Three Worthies and Ten Grounds are abandoned. Thus, the Nine Entries with their distinctions in wisdom and meaning, and the successively superior Three Worthies and Ten Grounds, are not discarded. Therefore, they are compared but not abandoned. However, the differences and superiorities in the sequential arrangement of practices within the Three Vehicles, which are definitive, are all discarded. Question: Since the Three Worthies and Ten Grounds are entirely inconceivable dharma, there should be no superiority or inferiority. Why is it said that there is superiority? Answer: Although there is no superiority or inferiority in terms of emotional calculation, there is superiority or inferiority in terms of dependent origination. Question: What is the superiority or inferiority of dependent origination like? Answer: It is like a bottle containing a large space, and a jar also containing a large space. However, a child can lift a bottle containing a large space, but it is not easy to lift a jar containing a large space. Similarly, the Ten Faiths encompass the entire Dharma Realm, and the Ten Abodes and other positions also encompass the Dharma Realm. Although the meaning of encompassing the Dharma Realm is the same, due to the differences in positions, the Ten Faiths encompassing the Dharma Realm are inferior, while the Ten Abodes and others encompassing the Dharma Realm are superior. Therefore, the difference in dependent origination is not discarded. Thus, in terms of a single Faith position, the meaning of attaining Buddhahood accords with pure conduct, establishing the two virtues as the complete Buddha, while others establish it as the partial Buddha. Thereupon, Linde cited these two meanings, and in response to the question, Xiang Yuanyuan said: 『Neither is the meaning of the Abbot.』 Then, taking the single position of the Ten Faiths
形十住等為門別故。云隨分佛。然全攝法界究竟無側故。云圓滿佛也。是以一乘隨何一位。成佛之時具足分滿二義也(已上)。故藏師之意。九入中入者。是根本入之入也。九入中攝等九者。是根本入中智惠地也。故皆不捨也。此言說解釋者。有三義。遠公云。此九入言說中。以六相解釋之義應知也。藏師二釋如疏。除事事者。謂陰界等者此義實難可解。故林德問于大乘冏公。冏云。于陰界入須六相則融之無難。而言除者。言三科百法不用六相也。然而若除陰界入。何處用六相耶。故非吾所可知也。余師云。六相者引三乘時之所用方便也。然彼所執體性各別。三科法上用六相。則其法雜亂不得利益。故云除事也。融順和尚云。要以六相言說說花嚴經。若以三科百法說。則是三乘。故云除事也。
藏疏釋加所為中二十句文依二利分。初十共他自利。后十共自利他(云云)。前中論王佛四門解釋。一總釋現本(云云)。四本末無礙。初中總論地法緣起有六義。一一切菩薩是信行地者。舉所被機。謂地前菩薩未證真如。但依信心而起行故(云云)。不可思議諸佛法者是出世間道品者。此是所得之法。然有二釋。一約因。謂十地法體是出世間。無流之法。心言路絕。名不思議。通生佛果故。名為道。下云。大聖道者是彼
【現代漢語翻譯】 現代漢語譯本： 形十住等作為區分的門徑，所以稱為『隨分佛』（根據一部分而證得的佛）。然而，完全攝取法界，究竟沒有偏頗，所以稱為『圓滿佛』。因此，一乘教義中，無論在哪一個位階成就佛果，都具備『隨分』和『圓滿』這兩種含義（以上）。所以藏師的觀點是，『九入中入』，是根本入的入。『九入中攝』等九者，是根本入中的智慧之地，所以都不能捨棄。這段言說解釋，有三種含義。遠公說，這九入的言說中，應該瞭解用六相來解釋的含義。藏師的兩種解釋如同疏文所說。『除事事』，指的是陰、界等，這個意義實在難以理解。所以林德向大乘冏公請教。冏公說，對於陰、界、入，如果用六相來觀察，那麼融合就沒有困難。而說『除』，是說三科百法不用六相。然而如果除去陰、界、入，在哪裡用六相呢？所以這不是我所能知道的。其他法師說，六相是引導三乘時所用的方便。然而他們所執著的體性各自不同，在三科法上用六相，那麼其法就會雜亂，得不到利益，所以說『除事』。融順和尚說，要用六相的言說來解說華嚴經，如果用三科百法來說，那就是三乘，所以說『除事』。
藏疏解釋『加所為』中的二十句文，依據二利（自利、利他）來劃分。前十句是共同爲了他人和自己，后十句是共同爲了自己和他人（如此說）。前面關於論王、佛四門的解釋，一是總的解釋現和本（如此說）。四是本末無礙。最初的總論地法緣起有六種含義。一是『一切菩薩是信行地者』，這是舉出所要教化的對象。指的是地前菩薩還沒有證得真如，只是依靠信心而修行（如此說）。『不可思議諸佛法』是出世間的道品，這是所證得的法。然而有兩種解釋。一是就因來說，十地法體是出世間的，沒有流動的法，心和言語都無法到達，所以稱為『不可思議』。通往生佛果，所以稱為『道』。下面說，『大聖道』就是那個。
【English Translation】 English version: The ten abodes (Shi Zhu, 十住) and others serve as distinct gateways, hence the term 'partial Buddha' (Sui Fen Fo, 隨分佛), referring to a Buddha attained through a portion of enlightenment. However, because it fully encompasses the Dharma realm (Fa Jie, 法界) and is ultimately without bias, it is called 'complete Buddha' (Yuan Man Fo, 圓滿佛). Therefore, in the One Vehicle (Yi Cheng, 一乘) teaching, regardless of the stage at which Buddhahood is achieved, it embodies both the meanings of 'partial' and 'complete' (as stated above). Thus, the view of the Tibetan master is that 'entering among the nine entrances' (Jiu Ru Zhong Ru, 九入中入) is the entrance of the fundamental entrance. 'Encompassing among the nine entrances' (Jiu Ru Zhong She, 九入中攝) and the other nine refer to the wisdom ground within the fundamental entrance, so none should be abandoned. This verbal explanation has three meanings. Yuan Gong said that within this verbal explanation of the nine entrances, the meaning of explaining with the six aspects (Liu Xiang, 六相) should be understood. The Tibetan master's two explanations are as stated in the commentary. 'Excluding matters' (Chu Shi Shi, 除事事) refers to the skandhas (Yin, 陰), realms (Jie, 界), etc.; this meaning is truly difficult to understand. Therefore, Lin De inquired of the Mahayana (Da Cheng, 大乘) master Jiong Gong. Jiong Gong said that regarding the skandhas, realms, and entrances, if the six aspects are used, then integration is without difficulty. Saying 'excluding' means that the three categories and hundred dharmas (San Ke Bai Fa, 三科百法) do not use the six aspects. However, if the skandhas, realms, and entrances are excluded, where are the six aspects used? Therefore, this is not something I can know. Other masters say that the six aspects are a skillful means used when guiding the Three Vehicles (San Cheng, 三乘). However, the natures they cling to are each different; if the six aspects are used on the three categories of dharmas, then the dharmas will be mixed up and no benefit will be obtained, so it is said 'excluding matters'. Venerable Rongshun said that the Avatamsaka Sutra (Hua Yan Jing, 華嚴經) should be explained with the language of the six aspects; if it is explained with the three categories and hundred dharmas, then it is the Three Vehicles, so it is said 'excluding matters'.
The twenty sentences in the Tibetan commentary explaining 'adding what is done' are divided according to the two benefits (self-benefit and benefiting others). The first ten sentences are jointly for others and self-benefit, and the last ten sentences are jointly for self-benefit and benefiting others (so it is said). The preceding explanation of the King of Treatises (Lun Wang, 論王) and the four gates of the Buddha, first is a general explanation of the manifest and the fundamental (so it is said). Fourth is the non-obstruction of the fundamental and the derivative. The initial general discussion of the arising of the ground-dharma has six meanings. First is 'all Bodhisattvas (Pu Sa, 菩薩) are those of the stage of faith-practice' (Xin Xing Di, 信行地), which cites the object to be taught. It refers to Bodhisattvas before the grounds who have not yet realized Suchness (Zhen Ru, 真如), but rely on faith to cultivate (so it is said). 'Inconceivable Buddha-dharmas' (Bu Ke Si Yi Zhu Fo Fa, 不可思議諸佛法) are the path-factors of transcending the world; this is the dharma attained. However, there are two explanations. First, in terms of the cause, the substance of the ten grounds' dharmas is transcendent, a dharma without outflow, where the mind and words cannot reach, so it is called 'inconceivable'. It leads to the fruition of both sentient beings and Buddhas, so it is called 'path'. Below it says, 'the path of the Great Sage' (Da Sheng Dao, 大聖道) is that.
因故。十位品類差別名品(云云)。二約果。謂佛所得之法故名佛法。非下點陣圖杔名不思議。令地上菩薩分證此法名出世間道品。地智所游曰道。分證未圓名品。三明者。創矚名見。委照名智。智照非比故名為得。冥神契合故複名證(云云)。四說者于中分別者。於此能所證得法中。以言分釋十位差別明智行優劣功惠等異故也。五入者信樂得證者。謂地前信樂遠有入義。地上證得現成交入。通論入義。必從此至彼故具始終也。亦信始樂終。得始證終。六智惠地者謂十地智如本分中說。謂此證理聖智有產生住持佛果等用名地。始從歡喜終至法雲。本分中現可知。此上六義融合無礙通教。及義通證。及比通境。及智通人。及法通因。及果混通無礙。總為一團名十地法。若展於後種種差別。皆悉於此總句中出。是故名此為根本入。二依本開末分成九句。于中四位。謂愿樂位。見位。修位。究竟位。初四寄前地前愿樂位。次一寄初地。次三寄修位。后一明究竟位。問此中正為說十地法。何故乃說地前及佛果。答為現十地前有起下之功後有成上之義。又釋由十地證智放阿含光。是故地前是此十地阿含分攝。由此地智依果海成故有佛果。上不思議佛法及下鳥跡所依空等。並是其事。初中初一約聞惠修善根名攝一切。二明思惠之始。
【現代漢語翻譯】 因緣的緣故，所以有十位品類差別名品（總說）。二、約果（從結果來說）。佛所證得的法才稱為佛法（Buddha-dharma）。下位凡夫無法測度，所以稱為不可思議。令地上菩薩（Bodhisattva，指已證得菩薩果位的修行者）分證此法，稱為出世間道品。地智所遊歷之處稱為道。分證尚未圓滿稱為品。三、明（智慧）者，初次照見稱為見，徹底照了稱為智。智照非比尋常，所以稱為得。冥神契合，所以又稱為證（總說）。四、說（解說）者，于其中分別。於此能證、所證、證得之法中，以言語分別解釋十位差別、明智行優劣、功德智慧等差異。五、入（進入）者，信樂得證者。地前信樂，遠有進入之義。地上證得，現成進入。通論進入之義，必從此至彼，所以具足始終。也指信為始，樂為終；得為始，證為終。六、智慧地（智地）者，指十地智，如本分中所說。謂此證理聖智，有產生、住持佛果等作用，名為地。始於歡喜地，終於法雲地。本分中已現，可以知曉。以上六義融合無礙，通於教義，以及義理相通的證悟，以及比量相通的境界，以及智慧相通的人，以及法相通的因，以及果報混同無礙。總合為一體，名為十地法。如果展開來說，種種差別，都從此總句中而出。所以稱此為根本入。二、依據根本開出末端，分成九句。其中四位，指愿樂位、見位、修位、究竟位。最初四句寄託於前地前的愿樂位，次一句寄託于初地，次三句寄託于修位，后一句說明究竟位。問：此中正是爲了說十地法，為何還要說地前以及佛果？答：爲了顯示十地前有發起下功之用，後有成就上義之功。又解釋說，由於十地證智放阿含光（Agama，佛經），所以地前是此十地阿含分所攝。由此地智依果海而成，所以有佛果。以上不可思議佛法，以及下位鳥跡所依之空等，都是其中的內容。初中初一，約聞慧修善根，名為攝一切。二、說明思慧之始。
【English Translation】 Due to causes and conditions, there are the 'Ten Stages with Different Categories' (general statement). Secondly, regarding the result. Only the Dharma (law) attained by the Buddha is called Buddha-dharma (meaning 'Buddha's teachings'). It is incomprehensible to those in lower positions, hence it is called 'inconceivable'. Causing Bodhisattvas (those who have attained the Bodhisattva stage) on the ground to partially realize this Dharma is called the 'path of transcending the world'. The place where the wisdom of the stages travels is called the path. Partial realization that is not yet complete is called a stage. Thirdly, 'clarity' refers to initial seeing, while 'wisdom' refers to complete understanding. The illumination of wisdom is extraordinary, hence it is called 'attainment'. The harmonious union with the divine is also called 'realization' (general statement). Fourthly, 'explanation' refers to distinguishing within it. Within this Dharma that can be realized, is realized, and is attained, the differences in the ten stages, the superiority and inferiority of clear wisdom and conduct, and the differences in merits and wisdom are explained with words. Fifthly, 'entering' refers to those who believe, rejoice, and attain realization. Belief and joy before the stages have a distant meaning of entering. Realization on the stages is the immediate accomplishment of entering. Generally speaking, the meaning of entering must go from here to there, so it has both beginning and end. It also refers to belief as the beginning and joy as the end; attainment as the beginning and realization as the end. Sixthly, 'wisdom-ground' refers to the wisdom of the ten stages, as described in the original section. This holy wisdom that realizes the truth has functions such as generating, sustaining, and upholding the Buddha-fruit, and is called a ground. It begins with the Joyful Ground and ends with the Cloud of Dharma Ground. It is already present in the original section and can be understood. The above six meanings are integrated without obstruction, encompassing the teachings, as well as the realization of interconnected meanings, as well as the interconnected realms of comparison, as well as the interconnected people of wisdom, as well as the interconnected causes of Dharma, as well as the unobstructed mixing of results. Combined into one, it is called the Dharma of the Ten Stages. If expanded, all kinds of differences come from this general statement. Therefore, this is called the fundamental entry. Secondly, based on the root, the branches are opened, divided into nine sentences. Among them, the four positions refer to the position of aspiration and joy, the position of seeing, the position of cultivation, and the position of ultimate attainment. The first four sentences are entrusted to the position of aspiration and joy before the ground, the next sentence is entrusted to the first ground, the next three sentences are entrusted to the position of cultivation, and the last sentence explains the position of ultimate attainment. Question: This is precisely to explain the Dharma of the Ten Stages, why also talk about before the ground and the Buddha-fruit? Answer: In order to show that before the Ten Stages there is the function of initiating lower merits, and later there is the function of accomplishing higher meanings. It is also explained that because the wisdom of the Ten Stages emits Agama light (Agama, Buddhist scriptures), the pre-ground is therefore included in this Agama division of the Ten Stages. Because this ground-wisdom is formed by relying on the sea of fruits, there is the Buddha-fruit. The above inconceivable Buddha-dharma, as well as the emptiness on which the lower bird tracks rely, are all part of it. The first of the first, regarding hearing, wisdom, and cultivating good roots, is called encompassing everything. Secondly, it explains the beginning of thinking wisdom.
簡擇道理。論中智方便者釋善分別也。道品釋佛法也。三思惠之終。謂因思廣知。彼彼義釋諸法。種種知釋廣知。四明修惠。無疑立教可信故云決定說。謂修通二利。今舉利他。菩薩化他即是自成佛法故。入自利攝。論中隨所思議是思惠所思。名字具足是聞惠所持。故決定說也。上來現信樂。自下辨得證。五見位(云云)。論中一切法平等智。釋無分別智。謂于初地正證真如。無能所二相。故云平等。見道時中善清凈者。釋善凈不雜。謂離二我分別隨眠。六明修道位中地地別斷一無明。故於煩惱障亦永伏離。故云世法不雜名不放逸入。魔法是母法也。七明修位中智行轉進名地地轉入。謂無流善根永離一切三不善法。無貪等善根等者。等取無嗔無癡也。復有善根能為出世間道品因者。是諸地中加行善根也。八十地學窮名菩薩盡入。如下大盡分中明。第十地菩薩入如來十種秘密智。以秘隱深密難可測知故名不思議。九究竟位明因道既圓佛果斯克窮滿果圓名佛盡入。論中入智者。釋得字也。三會末歸本。言是諸入者。牒上九入。為挍量等者。現其無別之別。謂寄地前地上乃至佛地。挍量地智差別次第轉勝之相。非謂根本入中亦如此等行布次第決定差別。是故融末歸本現無二矣。前依本起末明無別之別。今會末歸本明別而無別
故也。四本末無礙者。謂明六相總別無礙故也釋此六相義作六門。一明教興意。謂破定執見以現緣起圓融之法。此理現前一切惑障一滅一切滅。一切行位一成一切成等。二種類者。不自不他等四句。及不有不無等四句。並不生等八不十不等。皆悉會事入理。是此流類。但彼等入理以順一寂。今此入理圓融彼事使相即相入成普賢法有斯左右耳。三明所出者。此文出在下經第四大愿中。經家自說。非是論主率意而作。四明建立者。何故唯六不多不小者。謂泛諸緣起法要有三門。一末于本有起不起。二彼所起末既帶于本。是故相望有同有異。三彼帶本之末既為本攝。是故當體有存有壞。若不具此三不成緣起。三中各二故但唯六。五問答抉擇者有二。初逆。謂非總非別等各各互相形奪諸相皆盡故也。二順。謂亦總亦別等各各順相成就等。思準作之。六釋文有五。一約法舉數。謂于所說法中有六種相等。二辨定教義。此言說解釋者。是定教。謂於此中安此六相之言說。為欲解釋經文。應知此義。又釋。此中釋六相非是此處經文。但是論主解釋之意。應知除事謂陰界入等者。此辨定其義。謂約道理說融通。非是陰等事相中辨故除簡之。三列名可知。四釋相中別內別依本者。明依總開別。滿彼本者還能成總。謂要依本之別方能滿本故
【現代漢語翻譯】 現代漢語譯本 正是如此。『四本末無礙』是指明白六相（總相、別相、同相、異相、成相、壞相）總別無礙的道理。爲了解釋這六相的含義，設立六個門徑： 一、闡明佛法興起的意義：爲了破除人們對事物固定不變的執著見解，從而展現緣起性空的圓融之法。此理一旦顯現，一切迷惑和業障就會一滅全滅，一切修行和果位就會一成全成等等。 二、種類：『不自不他』等四句，以及『不有不無』等四句，還有『不生』等八不、『十不』等，都能夠會歸事相而入于理。這些都屬於此類。只不過它們入理是爲了順應一寂之境，而現在這種入理則能圓融事相，使之相即相入，成就普賢菩薩的法門，具有這種左右逢源的妙用。 三、闡明出處：這段文字出自《華嚴經》第四大愿中，是經文字身所說，並非論主的隨意之作。 四、闡明建立的原因：為什麼只有六相，不多也不少呢？因為普遍來說，各種緣起法都必須具備三個方面：一是末相對於本是否有生起；二是末所生起的事物既然帶有本，所以相互觀望時有同有異；三是帶有本的末既然被本所攝，所以當體有存有壞。如果不具備這三個方面，就無法構成緣起。三個方面中各有兩重含義，所以只有六相。 五、問答抉擇：分為兩種，一是逆向，即『非總非別』等，各自互相否定，使諸相都消失殆盡。二是順向，即『亦總亦別』等，各自順應相而成就等等。可以思考並參照這些來理解。 六、解釋經文分為五個方面：一是約法舉數，即在所說的法中有六種相等。二是辨定教義，這裡所說的『言說解釋』是定教，即在此處安立這六相的言說，是爲了解釋經文，應當瞭解這個意義。又解釋說，這裡解釋六相併非是此處經文，而是論主的解釋之意，應當瞭解排除事相，即陰界入等，這是辨定其義，即約道理說融通，不是在陰等事相中辨別，所以排除簡化之。三是列出名稱，這部分內容容易理解。四是解釋相，其中『別內別依本』，是說依總相而開出別相，『滿彼本』是說別相還能成就總相，即要依靠本的別相才能圓滿本的總相。
【English Translation】 English version It is so. 'Fourfold non-obstruction of root and branch' means understanding the non-obstruction of totality and particularity of the six aspects (totality, particularity, similarity, difference, formation, and disintegration). To explain the meaning of these six aspects, six approaches are established: 1. Explaining the intention behind the arising of the teachings: It is to break through people's fixed views of things as unchanging, thereby revealing the perfect and harmonious Dharma of dependent origination. Once this principle manifests, all delusions and karmic obstacles will be extinguished completely, and all practices and attainments will be accomplished completely, and so on. 2. Categories: The four phrases such as 'neither self nor other,' and the four phrases such as 'neither existent nor non-existent,' as well as the eight 'no's such as 'no birth,' and the 'ten no's,' can all converge on phenomena and enter into principle. These all belong to this category. However, their entry into principle is to accord with the state of oneness and tranquility, while this entry into principle now can harmonize phenomena, making them interpenetrate and inter-include, accomplishing the Dharma of Samantabhadra Bodhisattva, possessing this wonderful function of being resourceful in all directions. 3. Explaining the source: This passage comes from the fourth great vow in the Avatamsaka Sutra, which is stated by the sutra itself, and is not an arbitrary creation of the commentator. 4. Explaining the reason for the establishment: Why are there only six aspects, neither more nor less? Because generally speaking, all dharmas of dependent origination must have three aspects: first, whether the branch arises relative to the root; second, since the branch that arises carries the root, there are similarities and differences when viewed in relation to each other; third, since the branch that carries the root is included by the root, there is existence and disintegration in its very essence. If these three aspects are not present, dependent origination cannot be formed. Each of the three aspects has two meanings, so there are only six aspects. 5. Question and answer discernment: It is divided into two types: first, reverse, that is, 'neither totality nor particularity,' etc., each negating each other, causing all aspects to disappear completely. Second, forward, that is, 'both totality and particularity,' etc., each according with the aspect and accomplishing it, and so on. You can think and refer to these to understand. 6. Explaining the text is divided into five aspects: first, enumerating numbers according to the Dharma, that is, there are six kinds of aspects in the Dharma being taught. Second, distinguishing the doctrinal meaning, the 'verbal explanation' mentioned here is the definitive teaching, that is, establishing the verbalization of these six aspects here is to explain the sutra, and this meaning should be understood. Also, it is explained that the explanation of the six aspects here is not the sutra text here, but the commentator's intention, and it should be understood to exclude phenomena, that is, the skandhas (陰 Skandha), realms (界 Dhatu), and entrances (入 Ayatana), etc. This is to distinguish its meaning, that is, to speak of harmonization according to principle, not to distinguish in the phenomena of the skandhas, etc., so it is excluded and simplified. Third, listing the names, this part is easy to understand. Fourth, explaining the aspects, among them 'particularity within particularity relies on the root,' which means that particular aspects are opened up based on the total aspect, 'fulfilling that root' means that the particular aspects can also accomplish the total aspect, that is, the particular aspects of the root must be relied upon to fulfill the total aspect of the root.
也。增相者。是前九入漸增之相以現異也。緣成和合略言標現。緣散無作廣辨因緣。如世界成壞者。舉喻以現。謂如百億四天合成一娑婆。略言標現為成。若分別廣說。百億差別令一娑婆無所依住故為壞。五餘一切者。勸於一切處。準類知之。
古記云。藏疏云。論主作四門解釋(云云)。此四門名雖是疏主自作。然彼論中本具其義。故云論主作四門也。問此四門者皆一乘耶。或三乘耶。答一云。四門皆是一乘。何者。初門則通教及義。乃至通因及果。混通無礙(云云)。如是約十種普法名。第二門則無別之別。第三門則別而無別。第四門則總別無礙故。一云。初后二門同前釋也。第二則依根本入開九入末。同於三乘依一心本流成六道。第三則會九入末歸根本入。亦同三乘會六道差別歸平等一心之義。故此二門並三乘也。一云。初一一乘。次二三乘。亦同前釋。第四門則雖明六相。六相教興意云。破定執見以現緣起。既云破執而後現德故。是修相門之圓融義。故對初門總釋現本之一乘故云三乘也。一云。論主於前三門不明六相。至第四門論六相故。約此論文相現著。則前三三乘。后一一乘也。然第四門明六相時。將前三門本末論故。約第四門看。則前之三門皆亦一乘也。問此第四本末無礙其義云何。答一云。第
【現代漢語翻譯】 也。增相者，是前九入漸增之相以現異也。緣成和合略言標現，緣散無作廣辨因緣。如世界成壞者，舉喻以現。謂如百億四天合成一娑婆（Saha，指娑婆世界）。略言標現為成，若分別廣說，百億差別令一娑婆無所依住故為壞。五餘一切者，勸於一切處，準類知之。
古記云，藏疏云，論主作四門解釋（云云）。此四門名雖是疏主自作，然彼論中本具其義，故云論主作四門也。問此四門者皆一乘耶，或三乘耶？答一云，四門皆是一乘。何者？初門則通教及義，乃至通因及果，混通無礙（云云）。如是約十種普法名。第二門則無別之別，第三門則別而無別，第四門則總別無礙故。一云，初后二門同前釋也。第二則依根本入開九入末，同於三乘依一心本流成六道。第三則會九入末歸根本入，亦同三乘會六道差別歸平等一心之義。故此二門並三乘也。一云，初一一乘，次二三乘，亦同前釋。第四門則雖明六相，六相教興意云，破定執見以現緣起。既云破執而後現德故，是修相門之圓融義。故對初門總釋現本之一乘故云三乘也。一云，論主於前三門不明六相，至第四門論六相故。約此論文相現著，則前三三乘，后一一乘也。然第四門明六相時，將前三門本末論故。約第四門看，則前之三門皆亦一乘也。問此第四本末無礙其義云何？答一云，第
【English Translation】 Also, the 'increasing aspect' refers to the appearance of differences through the gradual increase of the previous nine entrances. 'Conditions arising and harmonizing' is a brief statement indicating manifestation; 'conditions dispersing and non-action' extensively explains causes and conditions. The formation and destruction of worlds are illustrated with an analogy. For example, a hundred billion four heavens combine to form one Saha (Saha world). Briefly stating and indicating is 'formation'; if explained in detail, the hundred billion differences cause the one Saha to have nothing to rely on, hence 'destruction'. 'Five and all others' encourages understanding by analogy in all places.
Ancient records say, the Zangshu commentary says, the author of the treatise made four gates of explanation (etc.). Although the names of these four gates were created by the commentator, the treatise inherently contains their meaning, hence it is said that the author of the treatise made four gates. Question: Are these four gates all Ekayana (One Vehicle) or Triyana (Three Vehicles)? Answer: One says, all four gates are Ekayana. Why? The first gate encompasses both the teaching and the meaning, even the cause and the effect, intermingling without obstruction (etc.). Thus, it is named according to the ten universal Dharmas. The second gate is 'no difference within difference', the third gate is 'difference without difference', and the fourth gate is 'total and difference without obstruction'. One says, the first and last two gates are the same as the previous explanation. The second relies on the fundamental entrance to open the nine entrances at the end, similar to the Three Vehicles relying on the one mind's origin flowing into the six realms. The third gathers the nine entrances at the end back to the fundamental entrance, also similar to the Three Vehicles gathering the differences of the six realms back to the meaning of the equal one mind. Therefore, these two gates are both Triyana. One says, the first is Ekayana, the next two are Triyana, also the same as the previous explanation. The fourth gate, although it clarifies the six aspects, the intention of the six aspects teaching arising is to break fixed attachments and reveal dependent origination. Since it is said to break attachments and then reveal virtues, it is the perfect and harmonious meaning of the aspect cultivation gate. Therefore, in response to the first gate's overall explanation of the one vehicle of manifestation and origin, it is said to be Triyana. One says, the author of the treatise did not clarify the six aspects in the first three gates, but discussed the six aspects in the fourth gate. According to the appearance of aspects in this treatise, the first three are Triyana, and the last one is Ekayana. However, when the fourth gate clarifies the six aspects, it discusses the origin and end of the previous three gates. Looking at it from the perspective of the fourth gate, then the previous three gates are all Ekayana. Question: What is the meaning of this fourth gate's unobstructed origin and end? Answer: One says, the...
八會疏云。本會舒為末會。末會卷為本會故。今此亦爾。開根本總成九入末會。九入末成根本總也。一云。一乘中無定本末故。舉一為主。余則為伴。是以於十入中隨舉為本。余則為末也。一云。本則自恒本。末亦自恒末而無礙也。謂一向根本入名為總。非以餘九入名為總。一向餘九入名為別。非以根本入名為別也。問若爾何成本末無礙耶。答依總開別時。若破根本總而成九入末。則別礙於總也。會別成總時亦若爾。則總礙於別也。然而總不動而成別。別不動而成總故。本則恒本。末則恒末。而能成無礙也。問六相章云。椽即是舍。故名總相。舍即是椽故名別相(已上)。依此文。則可許本還為末。末還為本耶。答一乘之中若不成。則已成則離始終故。雖云椽即是舍。既是舍時離始終故。非是先有別椽后成舍也。是故不云本還為末末還為本也。問椽是別緣。既云椽即是舍。故亦有攝入等別為總之義故。亦可云末還為本之義。何不然耶。答若攝入等為總之義即是根本入故。但以總名為總。不以別名為總也。是以攝入等若為總。則但云根本入也。
古記云。根本入大虛之中有八難也。若得知此八難。則雖不見其本疏。可謂得知地論之妙旨。若不知此八難。則雖得一十二十家疏。不可謂知地論之旨也。謂一此大虛中雖
{ "translations": [ "現代漢語譯本", "第八會疏中說，本會展開成為末會，末會收攏成為本會，現在這裡也是這樣。展開根本總成為九入末會，九入末會收攏成為根本總。另一種說法是，在一乘中沒有固定的本末，舉出一個為主，其餘則為伴。因此在十入中隨便舉出一個作為本，其餘則作為末。還有一種說法是，本始終是本，末也始終是末，彼此沒有妨礙。意思是說，始終是根本入就叫做總，不是用其餘九入叫做總；始終是其餘九入就叫做別，不是用根本入叫做別。問：如果這樣，如何成本末沒有妨礙呢？答：依據總展開別的時候，如果破壞根本總而成為九入末，那麼別就妨礙了總。會別成總的時候也是這樣，那麼總就妨礙了別。然而總不移動而成就別，別不移動而成就總，所以本始終是本，末始終是末，而能夠成就沒有妨礙。問：六相章中說，椽（chuán，屋頂的木條）就是舍（shè，房屋），所以叫做總相；舍就是椽，所以叫做別相（以上）。依據這段文字，就可以允許本還成為末，末還成為本嗎？答：在一乘之中，如果不成就，那麼已經成就就離開了始終，所以雖然說椽就是舍，既然是舍的時候就離開了始終，不是先有別的椽后成為舍。因此不說本還成為末，末還成為本。問：椽是別的緣，既然說椽就是舍，所以也有攝入等別成為總的意義，也可以說末還成為本的意義，為什麼不是這樣呢？答：如果攝入等成為總的意義，那就是根本入，但用總的名字叫做總，不用別的名字叫做總。因此攝入等如果成為總，那麼只說根本入。古記中說，根本入大虛之中有八難（bā nán，八種困難）。如果得知這八難，那麼即使不見其本疏，也可以說得知《地論》（Dì lùn，佛教論典）的妙旨。如果不知道這八難，那麼即使得到一十二十家疏，也不可以說知道《地論》的旨意。所謂一，此大虛中雖然" ], "english_translations": [ "English version", 'The Eighth Assembly Commentary states: \'The original assembly unfolds to become the final assembly, and the final assembly contracts to become the original assembly. It is the same here. Unfolding the fundamental totality becomes the nine entrances of the final assembly; contracting the nine entrances of the final assembly becomes the fundamental totality.\' Another explanation is: \'In the One Vehicle (Ekāyana), there is no fixed original or final. One is taken as the principal, and the rest are companions. Therefore, among the ten entrances (daśa āyatanāni), any one can be taken as the original, and the rest as the final.\' Another explanation is: \'The original is always the original, and the final is always the final, without obstruction.\' This means that what is always the fundamental entrance is called the totality (samagra); it is not that the other nine entrances are called the totality. What is always the other nine entrances is called the distinct (vyasta); it is not that the fundamental entrance is called the distinct. Question: If that is so, how can the original and the final be without obstruction? Answer: When the totality unfolds into the distinct, if the fundamental totality is broken to become the nine entrances of the final, then the distinct obstructs the totality. It is the same when the distinct assembles into the totality; then the totality obstructs the distinct. However, the totality does not move to accomplish the distinct, and the distinct does not move to accomplish the totality. Therefore, the original is always the original, and the final is always the final, and they can accomplish non-obstruction. Question: The chapter on the Six Aspects (ṣaḍ-lakṣaṇa) says: \'A rafter (chuan) is the house (she), so it is called the general aspect (sāmānya-lakṣaṇa); the house is the rafter, so it is called the specific aspect (viśeṣa-lakṣaṇa)\' (above). According to this passage, can it be allowed that the original returns to become the final, and the final returns to become the original? Answer: In the One Vehicle, if it is not accomplished, then once it is accomplished, it is apart from beginning and end. Therefore, although it is said that a rafter is the house, since it is the house, it is apart from beginning and end. It is not that there are first separate rafters and then they become the house. Therefore, it is not said that the original returns to become the final, and the final returns to become the original. Question: A rafter is a distinct condition (pratyaya). Since it is said that a rafter is the house, there is also the meaning of incorporating the distinct into the totality. So, it can also be said that the final returns to become the original. Why is it not so? Answer: If incorporating and so on is the meaning of the totality, then that is the fundamental entrance. But the name of the totality is used to call the totality; the name of the distinct is not used to call the totality. Therefore, if incorporating and so on is the totality, then it is only called the fundamental entrance.", "An ancient record says: \'Within the great void of the fundamental entrance, there are eight difficulties (aṣṭa-āpadā).\』 If one knows these eight difficulties, then even if one does not see its original commentary, one can be said to know the subtle meaning of the Treatise on the Stages of the Earth (Dì lùn). If one does not know these eight difficulties, then even if one obtains one, ten, or twenty commentaries, one cannot be said to know the meaning of the Treatise on the Stages of the Earth. The first is that within this great void, although..." ] }
無總別之相。而有可分總別之義。此難見也。謂于上五重總別。約初三重見也。二此大虛中雖無諸教行位。而有可分諸教行位。亦難見也。于所流三乘九入處見也。三此大虛中雖無常無常。而有常智斷障無常智斷障。亦難見也。約復有善根等文見也。若約品會者。是差別平等二週因果修生本有之二智也。四此大虛中有常無常智。合成一無流智。亦難見也。謂初會四十類法體及法界會神眾則有為也。普賢文殊等同生眾則無為也。此有為無為合成法身。毗盧遮那自體智也。五此大虛中有生滅不生滅。合成法體。亦難見也。是無住別教門中無淺深三觀之生滅。證分中無生佛法之不生滅也。六此大虛中不動根本無明即是滿足法體。亦難見也。於終教根本枝末等無明以普字印。印定而見也。七此大虛中於佛盡入發心。于攝入位成佛。亦難見也。約是諸入為挍量。智義差別等文見也。八此大虛中無地獄位發心之人。然有地獄中發心成佛。亦難見也。依此言說解釋應知之文見也。
諸法各異至諸地功德。法記云。諸法各異住自如故一如多如如如相不可得者。約五十四角故。云如如而不可分。此是第一角如。此是第二角如等故。云相不可得。約一角時即約五十四角故。云如如。約第二角亦如是也。至此竟答前問。上云。因果不同
【現代漢語翻譯】 現代漢語譯本 沒有總相和別相的區別，但有可以區分總相和別相的意義。這很難理解。指的是在前面五重總別中，通過最初三重來理解。一，這個大虛空中雖然沒有各種教、行、位，但有可以區分的各種教、行、位。這也難以理解。指的是在所流出的三乘九入之處來理解。二，這個大虛空中雖然沒有常和無常，但有常智斷障和無常智斷障。這也難以理解。指的是根據『復有善根』等文句來理解。如果根據品會來說，就是差別和平等二週的因果修生和本有的二智。三，這個大虛空中有常和無常智，合成為一個無流智。這也難以理解。指的是初會四十類法體以及法界會神眾是有為法。普賢（Samantabhadra，菩薩名）文殊（Manjusri，菩薩名）等同生眾是無為法。這有為和無為合成為法身，毗盧遮那（Vairocana，佛名）的自體智。四，這個大虛空中有生滅和不生滅，合成為法體。這也難以理解。指的是無住別教門中無淺深三觀的生滅，證分中無生佛法的不生滅。五，這個大虛空中不動的根本無明就是滿足的法體。這也難以理解。指的是在終教根本枝末等無明用普字印（印，佛教術語，象徵佛菩薩的誓願和力量）印定而理解。六，這個大虛空中於佛盡入發心，于攝入位成佛。這也難以理解。指的是根據這些入為校量，智義差別等文句來理解。七，這個大虛空中沒有地獄位發心之人，但有地獄中發心成佛。這也難以理解。依據此言說解釋應知之文句來理解。
諸法各異，直至諸地功德。《法記》說：諸法各異，安住于各自的如是狀態，一個如和多個如，如如之相不可得。這是因為約五十四角而言，所以說如如而不可分。這是第一個角的如，這是第二個角的如等等，所以說相不可得。約一個角時，就約了五十四角，所以說如如。約第二個角也是這樣。到這裡結束，回答了前面的問題。上面說：因果不同。
【English Translation】 English version There is no distinction between general and specific characteristics, but there is a meaning that can distinguish between general and specific characteristics. This is difficult to see. It refers to understanding the above fivefold generality and specificity through the initial threefold. 1. Although there are no various teachings, practices, and positions in this great void, there are various teachings, practices, and positions that can be distinguished. This is also difficult to see. It refers to seeing it in the place where the Three Vehicles and Nine Entrances flow out. 2. Although there is no permanence or impermanence in this great void, there is permanent wisdom, severance of obstacles, impermanent wisdom, and severance of obstacles. This is also difficult to see. It refers to understanding it according to the sentences such as 'again having good roots'. If based on the chapter assembly, it is the two wisdoms of cause and effect cultivation arising and inherent in the two cycles of difference and equality. 3. In this great void, there are permanent and impermanent wisdoms, which combine into one non-flowing wisdom. This is also difficult to see. It refers to the initial assembly of forty types of Dharma bodies and the assembly of deities in the Dharma Realm, which are conditioned dharmas (有為法). Samantabhadra (普賢, a Bodhisattva) , Manjusri (文殊, a Bodhisattva) and other beings born together are unconditioned dharmas (無為法). These conditioned and unconditioned dharmas combine to form the Dharmakaya (法身), the self-nature wisdom of Vairocana (毗盧遮那, a Buddha). 4. In this great void, there is arising and ceasing and non-arising and non-ceasing, which combine to form the Dharma body. This is also difficult to see. It refers to the arising and ceasing of the shallow and deep three contemplations in the non-abiding distinct teaching gate, and the non-arising and non-ceasing of the Buddha Dharma in the proof division. 5. In this great void, the unmoving fundamental ignorance is the complete Dharma body. This is also difficult to see. It refers to understanding it by sealing the fundamental branches and ends of ignorance in the final teaching with the '普' syllable seal (印, a Buddhist term symbolizing the vows and power of Buddhas and Bodhisattvas). 6. In this great void, one enters the aspiration for enlightenment when the Buddha is exhausted, and one becomes a Buddha in the position of absorption. This is also difficult to see. It refers to understanding it according to the sentences such as these entrances are used for comparison, the differences in wisdom and meaning. 7. In this great void, there is no one who aspires to enlightenment in the hell realm, but there is one who aspires to enlightenment and becomes a Buddha in hell. This is also difficult to see. It is understood based on the sentences that explain what should be known in this statement.
'All dharmas are different, up to the merits of all the grounds.' The Dharma Record says: 'All dharmas are different, abiding in their own suchness, one suchness and many suchnesses, the characteristic of suchness cannot be obtained.' This is because it refers to the fifty-four angles, so it is said that suchness is indivisible. This is the suchness of the first angle, this is the suchness of the second angle, and so on, so it is said that the characteristic cannot be obtained. When referring to one angle, it refers to the fifty-four angles, so it is said that it is suchness. It is the same when referring to the second angle. This is the end, answering the previous question. Above it says: 'Causes and effects are different.'
而一家實德性在中道。未知所由之義。
大記云。是故經云。問云何深信佛法。答一切諸法唯佛所知。非我境界等者。引勝鬘經證上自謙也。謂前云。此義其實難解。雖然依天親論主。乃至隨分可解云者。意云。唯佛所知。非我自分所解。然依教理隨分現此義也。是故引經中仰推之智而為證也。彼經云。成就甚深法智為第一人。成就隨順法智為第二人。仰推如來非我境界為第三人。解云。初則證智。次則三賢。后則十信也。
法記云。七處八會及品類不同而唯在地品。所以者何。以是根本得法盡故者。如悉曇章。一切諸字初章為本。如是世出世間一切諸法十地為本。故云攝法盡也。
古記云。一乘十地如何見耶。答浮石山四十日會和尚云。一乘十地橫也豎也。相元智通等以謂已得和尚之意。及其會終各呈所領。和尚曰。並不得也。一乘十地者。依寂滅道場始成正覺佛心而見也。后林德釋云。初會十地者。如生盲人見色而見也。光明覺品以去十地者。如生聾人聞聲而見也。謂依初會本起后光明覺品十地。修生十地。佛果十地本有十地。離世間十地入法界十地也。問一乘無盡十地如何見耶。答三乘中依三千界法明也。一乘隨門中亦依界法明也。自別教中依于種法明也。三乘十地者。初地依百葉蓮花明也
【現代漢語翻譯】 現代漢語譯本： 『而一家實德性在中道。未知所由之義。』這句話的意思是，真正的德性在於遵循中道，但卻不明白這中道的由來。
大記中說：『所以經中說，問：如何才能深信佛法？答：一切諸法唯有佛才能完全瞭解，不是我等凡夫的境界等等。』這是引用《勝鬘經》來證明上文的自謙之意。意思是說，前面說『此義其實難解』，雖然依靠天親論主，乃至可以隨分理解，但實際上是說，只有佛才能完全瞭解，不是我等自己所能理解的。然而，依據教理，可以隨分地展現這個意義。所以引用經中的仰推之智作為證明。那部經中說：『成就甚深法智為第一人，成就隨順法智為第二人，仰推如來非我境界為第三人。』解釋說：『最初是證智，其次是三賢，最後是十信。』
法記中說：『七處八會以及品類的不同，而只在《地品》中講述，這是為什麼呢？因為這是根本，能夠獲得一切法的盡頭。』就像悉曇章一樣，一切文字的最初章節是根本。同樣，世間和出世間的一切諸法，十地是根本。所以說攝盡了一切法。
古記中說：『如何才能見到一乘十地呢？』回答說：『浮石山四十日會和尚說：一乘十地是橫的也是豎的。』相元、智通等人認為已經領會了和尚的意思。等到法會結束，各自呈上自己的領悟，和尚說：『你們都沒有領會。』一乘十地，是依據寂滅道場開始成就正覺的佛心才能見到的。後來林德解釋說：『初會十地，就像是天生的盲人見到顏色一樣。光明覺品以後的十地，就像是天生的聾子聽到聲音一樣。』意思是說，依據初會本起后光明覺品十地，修生十地，佛果十地，本有十地，離世間十地，入法界十地。問：如何才能見到一乘無盡十地呢？答：在三乘中，依據三千世界法來闡明。一乘隨門中也依據界法來闡明。在自別教中，依據種法來闡明。三乘十地，初地依據百葉蓮花來闡明。
【English Translation】 English version: 『And a true family's virtue is in the Middle Way. The meaning of 'what it arises from' is unknown.』 This means that true virtue lies in following the Middle Way, but one does not understand the origin of this Middle Way.
The Great Commentary says: 『Therefore, the sutra says, 「Question: How can one deeply believe in the Buddha's teachings? Answer: Only the Buddha fully knows all dharmas; they are not the realm of my understanding, etc.」』 This quotes the Śrīmālādevī Siṃhanāda Sūtra to prove the self-effacement in the preceding text. It means that earlier, it was said, 『This meaning is actually difficult to understand,』 although relying on the Vasubandhu (Heavenly Kin) Śāstra master, it can be understood to some extent. But in reality, it means that only the Buddha fully knows, and it is not something that I can understand on my own. However, according to doctrine and reason, this meaning can be manifested to some extent. Therefore, the wisdom of looking up to the Buddha in the sutra is cited as proof. That sutra says: 『Accomplishing profound Dharma wisdom is the first person; accomplishing Dharma wisdom that accords with it is the second person; looking up to the Tathāgata (Thus Come One) as not being my realm is the third person.』 The explanation says: 『The first is pratibhaana-jnana (wisdom of realization), the second is the Three Sages, and the last is the Ten Faiths.』
The Dharma Commentary says: 『The seven places and eight assemblies, and the differences in categories, are only discussed in the Bhumi (Ground) chapter. Why is this? Because this is the root, and one can obtain the end of all dharmas.』 Just like the Siddham chapter, the initial chapter of all letters is the root. Similarly, for all dharmas of the world and beyond, the Ten Grounds are the root. Therefore, it is said that all dharmas are encompassed.
The Ancient Commentary says: 『How can one see the One Vehicle and the Ten Grounds?』 The answer is: 『The Heshang (Monk) of the Forty-Day Assembly on Floating Stone Mountain said: The One Vehicle and the Ten Grounds are horizontal and vertical.』 Xiang Yuan, Zhi Tong, and others thought they had understood the Heshang's meaning. When the assembly ended, they each presented their understanding. The Heshang said: 『None of you have understood.』 The One Vehicle and the Ten Grounds can only be seen by relying on the Buddha's mind that began to achieve samyak-sambodhi (complete perfect enlightenment) in the Bodhimanda (Enlightenment Place) of nirvana (cessation). Later, Lin De explained: 『The Ten Grounds of the initial assembly are like a person born blind seeing color. The Ten Grounds from the Guangming Jue Pin (Chapter on Luminous Awareness) onwards are like a person born deaf hearing sound.』 It means that based on the Ten Grounds of the initial assembly, the Guangming Jue Pin Ten Grounds that arise later, the Ten Grounds of cultivation, the Ten Grounds of the Buddha fruit, the Ten Grounds of inherent existence, the Ten Grounds of leaving the world, and the Ten Grounds of entering the dharmadhatu (dharma realm). Question: How can one see the endless Ten Grounds of the One Vehicle? Answer: In the Three Vehicles, it is explained based on the triloka (three thousand worlds) Dharma. In the One Vehicle, it is also explained based on the dhatu (realm) Dharma. In the Separate Teaching, it is explained based on the seed Dharma. The Ten Grounds of the Three Vehicles, the first ground is explained based on the hundred-petaled lotus flower.
。謂仲密證遍滿真他受用身之所依也。亦是應身也。其百葉中全統一葉則凈土之化也。又一一葉中各有百億釋迦。則穢土之化也。二地則依千葉蓮花明也。準前可知。乃至第十地則依無數葉蓮花明也。亦準前知此。三乘中蓮花者。十地菩薩之所依住也。一乘蓮花則是十地體也。一乘隨門中依界法辨者。同於三乘。但以六相成故別耳。言依種辨者。初會中合有五十六重十地。謂教分之一重證分之五十五重也。言教分一重者。世界海中有十不可說佛剎塵數之香水海。最中央海出大蓮花。此蓮花上有世界種。此一種中有二十重世界。此二十重即是十地。十地各有自分勝進。故有二十重也。如此一種既有十地。餘一一種皆有十地。故有十不可說世界塵數十地。故云無盡十地也。此則一重耳。若進見者。即有重重無盡十地。可思。言證分十地者。約五海十智見也。謂以海入智故有五十海。則五重十地。以智入海故有五百智。則五十重十地。是故證分中合有五十五重十地也。是約一行門也。若進見者。即有重重無盡十地。可思。問三乘以歡喜離垢等為十地。一乘中何以名耶。答同教隨門中與三乘同。若別教中世界名海名智名等皆十地名也。圓教門中歡喜等名世界等名皆十地名。謂三乘中唯有名耳。無實法體。圓教之中以具法體為十
【現代漢語翻譯】 現代漢語譯本： 這是指仲密所證得的遍滿一切的真他受用身（Sambhogakāya，報身）的所依。這也是應身（Nirmāṇakāya，化身）。其百葉蓮花中完全統一的一葉，就是凈土的化現。而每一葉中各有百億釋迦（Śākyamuni，釋迦牟尼），則是穢土的化現。二地菩薩依止於千葉蓮花之上而顯現光明，依此類推可以得知。乃至第十地菩薩則依止於無數葉蓮花之上而顯現光明，也依此類推可以得知。在三乘（Triyāna）中，蓮花是十地菩薩所依止和居住的地方。一乘（Ekāyana）的蓮花則是十地的本體。一乘隨門中依據界法來辨別，與三乘相同，只是因為具有六相（六種特性）而有所區別。 說到依據種子來辨別，初會中總共有五十六重十地，即教分一重，證分五十五重。說到教分一重，在世界海中有十不可說佛剎塵數（不可計數的佛土微塵）的香水海，最中央的海中生出大蓮花。此蓮花上有世界種，此一種中有二十重世界。這二十重世界就是十地，十地各有自分勝進，所以有二十重。如此一種既有十地，其餘每一種都有十地，所以有十不可說世界塵數十地，故稱為無盡十地。這只是一重。如果進一步觀察，就會有重重無盡的十地，可以思量。 說到證分十地，是約五海十智來觀察。因為以海入智，所以有五十海，即五重十地。以智入海，所以有五百智，即五十重十地。因此，證分中總共有五十五重十地。這是約一行門來觀察。如果進一步觀察，就會有重重無盡的十地，可以思量。問：三乘以歡喜地（Pramuditābhūmi）離垢地（Vimalābhūmi）等為十地，一乘中又如何稱呼呢？答：同教隨門中與三乘相同。若在別教中，世界名、海名、智名等都是十地的名稱。圓教門中，歡喜地等名、世界等名都是十地的名稱。三乘中只有名稱，沒有實際的法體。圓教之中以具足法體作為十地。
【English Translation】 English version: This refers to what Zhongmi (仲密) has realized, the basis of the all-pervading True Sambhogakāya (真他受用身, reward body). It is also the Nirmāṇakāya (應身, emanation body). The complete unity of one leaf within its hundred-petaled lotus is the manifestation of the Pure Land. And within each leaf, there are hundreds of billions of Śākyamunis (釋迦牟尼), which is the manifestation of the defiled land. Bodhisattvas of the Second Ground rely on the thousand-petaled lotus to manifest light, and so on, it can be known accordingly. Even the Bodhisattvas of the Tenth Ground rely on countless lotus petals to manifest light, which can also be known accordingly. In the Three Vehicles (Triyāna, 三乘), the lotus is the place where the Bodhisattvas of the Ten Grounds rely and reside. The lotus of the One Vehicle (Ekāyana, 一乘) is the essence of the Ten Grounds. In the One Vehicle's following-the-door approach, distinguishing based on the realm-dharma is the same as in the Three Vehicles, but it differs because it possesses the Six Aspects (六相, six characteristics). Speaking of distinguishing based on seeds, in the initial assembly, there are a total of fifty-six layers of the Ten Grounds, namely, one layer of the teaching division and fifty-five layers of the realization division. Speaking of the one layer of the teaching division, in the ocean of worlds, there are oceans of fragrant water equal to the dust particles of inexpressible Buddha-lands (不可說佛剎塵數, countless Buddha-land dust particles). In the most central ocean, a great lotus flower arises. On this lotus flower, there is a world-seed, and within this seed, there are twenty layers of worlds. These twenty layers of worlds are the Ten Grounds. Each of the Ten Grounds has its own distinct advancement, so there are twenty layers. Since one such seed has the Ten Grounds, each of the remaining seeds also has the Ten Grounds, so there are Ten Grounds equal to the dust particles of inexpressible worlds, hence it is called endless Ten Grounds. This is just one layer. If one observes further, there will be endless layers upon layers of the Ten Grounds, which can be contemplated. Speaking of the Ten Grounds of the realization division, it is observed in terms of the five oceans and ten wisdoms. Because the oceans enter into wisdom, there are fifty oceans, which are five layers of the Ten Grounds. Because wisdom enters into the oceans, there are five hundred wisdoms, which are fifty layers of the Ten Grounds. Therefore, in the realization division, there are a total of fifty-five layers of the Ten Grounds. This is observed in terms of the one-practice approach. If one observes further, there will be endless layers upon layers of the Ten Grounds, which can be contemplated. Question: The Three Vehicles use the Joyful Ground (Pramuditābhūmi, 歡喜地), the Stainless Ground (Vimalābhūmi, 離垢地), etc., as the Ten Grounds. What are they called in the One Vehicle? Answer: In the common teaching following-the-door approach, it is the same as in the Three Vehicles. In the distinct teaching, the names of worlds, oceans, wisdoms, etc., are all names of the Ten Grounds. In the perfect teaching, the names of the Joyful Ground, etc., and the names of worlds, etc., are all names of the Ten Grounds. In the Three Vehicles, there are only names, without actual dharma-essence. In the perfect teaching, possessing the complete dharma-essence is regarded as the Ten Grounds.
地也。又三乘初教十地者豎位也。謂從十信十住漸至佛果故也。熟教十地者橫位也。謂於一如來藏體中之所分立故也。一乘中具橫豎也。謂橫包虛空法界。豎貫九世十世故也。十信十住等皆從十地而起也。故藏師云。十地者前攝地前上攝佛果也。會會本分皆云有海。是知皆以十地為根本也。和尚之意應知爾耳。
法記云。不起一地普攝一切諸地功德等者。此中正明緣起法。故云一攝一切也。問若約緣起。滿足無側法者。即其一言已足。何必重言普攝耶。答實則如是隻言一地足矣。但隨順云耳。
古記云。至相釋經中在於一地普攝一切諸地之文云。就行相次第終至窮實自體以論要略有四。一以於始故能生。於後終竟滿足故言攝也。二雖是初始。然能行於諸地。所行諸法無殊故言攝也。而所成之行但在自分中。上下優劣但以明昧為異耳。三但是初始即攝一切諸地功德故名攝也。四非謂以初后故名攝。但是初始即正是終故名攝也已上。解云。一云。初二始終教后二一乘。一乘二中初緣起分後果分。一云。初中門后即門也。
法界圖記叢髓錄捲上之二 大正藏第 45 冊 No. 1887B 法界圖記叢髓錄
法界圖記叢髓錄卷下之一
文云。三釋文下意文。有七言三十句。此中大分有
【現代漢語翻譯】 現代漢語譯本： 地也。又三乘初教十地（菩薩修行所經歷的十個階段）者，是豎立的位置。意思是說，從十信、十住逐漸達到佛果的緣故。熟教十地（菩薩修行所經歷的十個階段）者，是橫向的位置。意思是說，在一個如來藏（一切眾生本具的佛性）的本體中所分立的緣故。一乘（直指成佛的教法）中具備橫向和豎向。意思是說，橫向包含虛空法界，豎向貫穿九世十世的緣故。十信、十住等都從十地（菩薩修行所經歷的十個階段）而起。所以藏師說，'十地（菩薩修行所經歷的十個階段）包含前面的地，向上包含佛果'。各個法會的根本都說有海，由此可知都以十地（菩薩修行所經歷的十個階段）為根本。和尚的意思應該知道是這樣。
法記說，'不起一地（菩薩修行所經歷的一個階段）而普遍包含一切諸地（菩薩修行所經歷的各個階段）的功德等'，這裡正是說明緣起法。所以說'一包含一切'。問：如果按照緣起，滿足無側法，那麼說'一'就已經足夠了，為什麼還要重複說'普遍包含'呢？答：實際上是這樣，只說'一地（菩薩修行所經歷的一個階段）'就足夠了，只是隨順（眾生的根機）這樣說罷了。
古記說，至相解釋經文中，關於'在一地（菩薩修行所經歷的一個階段）普遍包含一切諸地（菩薩修行所經歷的各個階段）'的文句說，按照行相次第，最終達到窮盡真實的自體來論，要略有四點：一是由於是開始，所以能夠產生，在後面最終圓滿，所以說'包含'。二是雖然是初始，但能夠行於諸地（菩薩修行所經歷的各個階段），所行的諸法沒有差別，所以說'包含'。而所成就的行只是在自己的本分中，上下優劣只是以明昧為差異罷了。三是隻是初始就包含一切諸地（菩薩修行所經歷的各個階段）的功德，所以名叫'包含'。四不是因為初始和後來的緣故名叫'包含'，只是初始就正是最終，所以名叫'包含'。以上。解釋說：一說，初二句是始終教，后二句是一乘（直指成佛的教法）。一乘（直指成佛的教法）二句中，初句是緣起分，后句是結果分。一說，初句是中門，后句就是門。
法界圖記叢髓錄捲上之二 大正藏第 45 冊 No. 1887B 法界圖記叢髓錄
法界圖記叢髓錄卷下之一
文說，三釋文下意文，有七言三十句。其中大分有
【English Translation】 English version: Ground also. Furthermore, the ten grounds (ten stages of practice for Bodhisattvas) of the initial teaching of the Three Vehicles are vertical positions. This means that they gradually lead to the fruit of Buddhahood from the ten faiths and ten abodes. The ten grounds (ten stages of practice for Bodhisattvas) of the mature teaching are horizontal positions. This means that they are established within the one essence of the Tathagatagarbha (Buddha-nature inherent in all beings). The One Vehicle (teaching that directly leads to Buddhahood) possesses both horizontal and vertical aspects. This means that horizontally it encompasses the space of the Dharma Realm, and vertically it penetrates the nine past, present and future periods and the ten directions. The ten faiths, ten abodes, etc., all arise from the ten grounds (ten stages of practice for Bodhisattvas). Therefore, the master of the treasury says, 'The ten grounds (ten stages of practice for Bodhisattvas) include the preceding grounds and ascend to include the fruit of Buddhahood.' The fundamental essence of each assembly is said to be the ocean, indicating that all are rooted in the ten grounds (ten stages of practice for Bodhisattvas). The meaning of the abbot should be understood as such.
The Dharma Record says, 'Without arising from one ground (one stage of practice for Bodhisattvas), it universally encompasses the merits of all grounds (all stages of practice for Bodhisattvas), etc.' This precisely elucidates the Dharma of Dependent Origination. Therefore, it is said, 'One encompasses all.' Question: If based on Dependent Origination, fulfilling the law without deviation, then the single word 'one' is sufficient. Why is it necessary to repeat 'universally encompasses'? Answer: In reality, saying 'one ground (one stage of practice for Bodhisattvas)' is enough, but it is said to accord with (the capacities of sentient beings).
The Ancient Record says that in the explanation of the sutra 'To Appearances', regarding the passage 'In one ground (one stage of practice for Bodhisattvas), it universally encompasses all grounds (all stages of practice for Bodhisattvas)', there are four essential points to discuss in terms of the sequential order of practices, ultimately reaching the exhaustive and real self-nature: First, because it is the beginning, it can produce, and in the end, it is completely fulfilled, hence the term 'encompasses'. Second, although it is the initial stage, it can practice in all grounds (all stages of practice for Bodhisattvas), and the practices performed are not different, hence the term 'encompasses'. However, the accomplished practice is only within one's own capacity, and the superiority or inferiority is only different in terms of clarity or obscurity. Third, simply being the initial stage encompasses the merits of all grounds (all stages of practice for Bodhisattvas), hence the name 'encompasses'. Fourth, it is not called 'encompasses' because of the initial and later stages, but simply being the initial stage is precisely the final stage, hence the name 'encompasses'. The explanation says: One says, the first two sentences are the teachings of the beginning and end, and the last two sentences are the One Vehicle (teaching that directly leads to Buddhahood). In the two sentences of the One Vehicle (teaching that directly leads to Buddhahood), the first sentence is the part of Dependent Origination, and the last sentence is the part of the result. One says, the first sentence is the middle gate, and the last sentence is the gate.
The Collection of Essential Extracts from the Dharma Realm Chart Record, Volume One of Two Taisho Tripitaka, Volume 45, No. 1887B, Collection of Essential Extracts from the Dharma Realm Chart Record
The Collection of Essential Extracts from the Dharma Realm Chart Record, Volume Two of One
The text says, 'The third explanation is the meaning below the text, with thirty sentences of seven characters each.' The main divisions within this include
三。初十八句約自利行。次四句明利他行。次八句辨行者修行方便及得利益。就初門中有二。初四句現示證分。二次十四句現緣起分。此中初二句指緣起體。二次二句約陀羅尼理用。以辨攝法分齊。三次二句即事法。明攝法分齊。四次四句約世時示攝法分齊。五次二句約位。以彰攝法分齊。六次二句總論上意。雖六門不同。而唯現緣起陀羅尼法。初云緣起體者。即是一乘陀羅尼法一即一切一切即一。無障礙法界法也。今且約一門現緣起義。所謂緣起者。大聖攝生欲令契理舍事。凡夫見事即迷於理。聖人得理既無於事。故今舉實理以會迷情。令諸有情知事即無。即事會理故。興此教。故地論云。自相者有三種。一者報相。名色共阿梨耶識生。如經於三界地復有芽生。所謂名色共生故。名色共生者名色共彼生故。二者彼因相者是名色不離。彼依彼共生故。知經不離故。三者彼果次第相從六入。乃至於有如經此名色增長已成六入聚。乃至有因緣故有生老病死憂悲苦惱。如是眾生生長苦聚。是中離我我所。無如無覺如草木也。此中離我我所者此二示空。無知無覺者。自體無我故。如草木者。示非眾生數故。當知十二因緣等。即自體性空。依彼阿賴耶識生。梨耶微細。自體無我。生十二因緣。十二因緣亦皆無我故。緣生等無有別
法。佛舉緣起觀門。以會諸法一切無分別即成實性。故地論云。隨順觀世諦即入第一義諦。是其事也。此義在三乘。亦通一乘。何以故。一乘所目故。若約別教一乘。略說十門。所謂因緣有分次第故。一心所攝故。自業成故。不相舍離故。三道不斷故。觀先後際故。三苦集故。因緣生故。因緣生滅縛故。隨順有盡觀故。如是十番十二因緣一乘義攝。何故十數說。欲現無量故。問。十番因緣。為目前后。為當一時耶。答。即前後即無前後。所以得知。門不同故。即前後六相成故。即無前後。其義云何。十番雖別。而同成無我。故纓絡經十番因緣三乘義攝。何以故。準教差別不同。廣義如地論說。如十二因緣說。余緣生諸法。準例可解。二陀羅尼法者如下說。三即事攝法者。現因陀羅尼及微細故。廣義如經。四約世時者。所謂九世者。過去過去過去現在過去未來現在過去現在現在現在未來未來過去未來現在未來未來世。三世相即及與相入成。其一念總別合明故。為十世一念者。約事念說也。五約位者。以六相方便隨義訊息可解也。六相者亦如上說問于緣起一言中諸法無二即現了手。何須多門。答。體解即是不須遠。求。是故經云。淫怒癡性即是菩提。如是等迷之極遠。是故佛教七種苦諦。以外別有菩提。三無數劫。如說修
【現代漢語翻譯】 現代漢語譯本 法。佛陀闡述緣起觀的法門，用以說明諸法一切沒有分別，即成就真實自性。所以《地論》說：『隨順觀察世俗諦，即能進入第一義諦。』就是這個道理。這個道理在三乘中，也同樣適用於一乘。為什麼呢？因為一乘所指向的目標也是如此。如果按照別教一乘的觀點，可以簡略地說明十個方面。這十個方面是：因為因緣有分次第的緣故；被一心所統攝的緣故；由各自的業力成就的緣故；不互相舍離的緣故；三道不會斷絕的緣故；觀察先後際的緣故；由三苦聚集的緣故；因緣生起的緣故；因緣生滅的束縛的緣故；隨順有盡的觀察的緣故。像這樣，十種十二因緣都包含在一乘的意義之中。為什麼要用十這個數字來說明呢？是爲了展現無量的意義。問：這十種因緣，是應該理解為有先後順序，還是應該理解為同時發生呢？答：既有先後順序，又沒有先後順序。為什麼能這樣說呢？因為這十種法門各有不同。說它有先後順序，是因為六相（六相：總相、別相、同相、異相、成相、壞相）能夠成立的緣故。說它沒有先後順序，它的意義是什麼呢？這十種法門雖然各不相同，但都共同成就無我的道理。所以《纓絡經》中的十種因緣也包含在三乘的意義之中。為什麼呢？因為根據教義的差別而有所不同，更廣義的解釋可以參考《地論》的說法，就像十二因緣的說法一樣。其餘由因緣所生的諸法，可以參照這些例子來理解。第二，陀羅尼法，將在下面說明。第三，即事攝法，指的是顯現因陀羅尼以及微細的緣故，更廣義的解釋可以參考經文。第四，從世時方面來說，所謂的九世，指的是：過去-過去世、過去-現在世、過去-未來世、現在-過去世、現在-現在世、現在-未來世、未來-過去世、未來-現在世、未來-未來世。三世相互即入，成就一念的總別合明。所謂十世一念，是從事唸的角度來說的。第五，從位次方面來說，可以用六相的方便，根據意義來靈活理解。六相的內容也如上面所說。問：在『緣起』一詞中，諸法無二的道理已經顯現得非常清楚了，為什麼還需要這麼多的法門呢？答：如果能夠從本體上理解，就不需要向遠處尋求。所以經中說：『淫慾、嗔怒、愚癡的本性就是菩提。』像這樣，迷惑到了極點，所以佛教才說有七種苦諦，認為在這些之外別有菩提，需要經歷三大阿僧祇劫，像這樣修行。
【English Translation】 English version Dharma. The Buddha expounds the Dharma gate of Dependent Origination to illustrate that all dharmas are without distinction, thus accomplishing true nature. Therefore, the Shastra on the Stages of the Earth says: 'Observing the mundane truth in accordance with the world, one can enter the ultimate truth.' This is the principle. This principle, in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), also applies to the One Vehicle (Ekayana). Why? Because the One Vehicle also aims at this. If according to the Distinct Teaching One Vehicle, ten aspects can be briefly explained. These ten aspects are: because the causes and conditions have a sequential order; because they are governed by one mind; because they are accomplished by individual karma; because they do not abandon each other; because the three paths (paths of karma, suffering, and defilements) are not cut off; because of observing the past and future boundaries; because of the accumulation of the three sufferings; because of the arising of causes and conditions; because of the bondage of the arising and ceasing of causes and conditions; because of observing the exhaustion of existence in accordance with conditions. Thus, these ten types of twelve links of Dependent Origination are all contained within the meaning of the One Vehicle. Why use the number ten to explain? It is to reveal the meaning of immeasurable. Question: Should these ten types of Dependent Origination be understood as having a sequential order, or should they be understood as occurring simultaneously? Answer: They both have a sequential order and do not have a sequential order. How can this be said? Because these ten Dharma gates are different from each other. Saying that they have a sequential order is because the six aspects (six aspects: general aspect, specific aspect, same aspect, different aspect, accomplishing aspect, destroying aspect) can be established. Saying that they do not have a sequential order, what is its meaning? Although these ten Dharma gates are different, they all jointly accomplish the principle of no-self. Therefore, the ten types of Dependent Origination in the Garland Sutra are also contained within the meaning of the Three Vehicles. Why? Because they differ according to the differences in teachings, and a broader explanation can be found in the Shastra on the Stages of the Earth, just like the explanation of the twelve links of Dependent Origination. The remaining dharmas arising from causes and conditions can be understood by referring to these examples. Second, the Dharani Dharma will be explained below. Third, 'taking phenomena as encompassing Dharma' refers to the manifestation of the cause Dharani and the subtle nature, and a broader explanation can be found in the sutras. Fourth, from the perspective of world time, the so-called nine times refer to: past-past, past-present, past-future, present-past, present-present, present-future, future-past, future-present, future-future. The mutual inclusion of the three times accomplishes the combined clarity of the totality and the particulars of a single thought. The so-called ten times in one thought is from the perspective of thought about phenomena. Fifth, from the perspective of stages, the expedient of the six aspects can be used to flexibly understand according to the meaning. The content of the six aspects is also as mentioned above. Question: In the word 'Dependent Origination,' the principle that all dharmas are non-dual has already been revealed very clearly, why are so many Dharma gates needed? Answer: If one can understand from the essence, there is no need to seek far away. Therefore, the sutra says: 'The nature of lust, anger, and ignorance is Bodhi.' Like this, being extremely deluded, Buddhism says that there are seven kinds of suffering, believing that there is Bodhi separate from these, and that it is necessary to practice for three great asamkhya kalpas in this way.
行乃可得度。為迷之者。須多門說。問。若如是者。法門無數。何故唯六門說耶。答。以六門說諸法。準例應可解。故略如是說。其實如言。六冥然無分別者。緣起法法如是故。準上可思。二就利他行中海印者。約喻得名。何者大海極深明凈徹底。天帝共阿修羅斗諍時。一切兵眾一切兵具。于中現現了了分明。如印文字故名海印。能人三昧亦復如是。窮證法性無有源底。究竟清凈湛然明白。三種世間于中現現。名曰海印。繁者熾盛義故。出者涌出無盡故。如意者從喻得名。如意寶王無心而雨寶。益生隨緣無窮。釋迦如來善巧方便亦復如是。一音所暢應眾生界。滅惡生善利益眾生。隨何用處無不如意。故名如意。三約修行方便者。此中有三。明修行方便。二辯得利益。初門行者者。謂見聞一乘普法已去未滿圓證普法已還。即是此約別教一乘說也。若約方便一乘說。五乘總是入一乘攝。何以故。以一乘所流。一乘所目。一乘方便故。若約此義總攝五乘一乘。修行者亦得。所流所目者。約緣起道理。語方便者約智語。何以故。進趣不住名曰不迴心者。不名方便。故亦可約聖者意說。何以故。以善巧方便引接眾生故。如五乘說。人法因果解行理事教義等。一切諸法準例如是。問。所謂五乘等法。為是能詮教法耶。為是所詮之義
【現代漢語翻譯】 現代漢語譯本 行持正法才能得以解脫。對於迷惑之人，需要用多種方法解說。問：如果像這樣，法門無數，為何只用六門來說明呢？答：用六門來說明諸法，可以類推理解。所以簡略地這樣說。實際上，就像所說的，六根冥然沒有分別，因為緣起法本來就是如此。可以參照上面的內容思考。二、就利他行中的海印來說，是借用比喻來命名的。什麼是海印呢？大海極其深邃、明凈、徹底。天帝與阿修羅爭鬥時，一切兵眾、一切兵器，在海中顯現得清清楚楚、明明白白，就像印在上面一樣，所以叫做海印。能人的三昧也是這樣，窮盡證悟法性，沒有源頭和底端，究竟清凈、湛然明白，三種世間在其中顯現，叫做海印。『繁』是熾盛的意思，『出』是涌出無盡的意思。『如意』是從比喻得名。如意寶王不用心思就能降下寶物，利益眾生，隨緣而無窮盡。釋迦如來善巧方便也是這樣，用一個聲音說法，就能應和眾生界，滅除惡業，產生善業，利益眾生，無論用在什麼地方都如意，所以叫做如意。三、關於修行方便，這裡有三點：一是說明修行方便，二是辨別得到的利益。初門行者，是指已經見聞一乘普法，但尚未圓滿證得普法的人。這是從別教一乘的角度來說的。如果從方便一乘的角度來說，五乘都包含在一乘之中。為什麼呢？因為一乘所流出，一乘所指向，都是一乘的方便。如果從這個意義上來說，總攝五乘為一乘，修行者也可以得到。『所流所目』是指緣起的道理，『方便』是指智慧。為什麼呢？進取而不停留，才叫做不迴心，不迴心才叫做方便。所以也可以從聖者的意願來說。為什麼呢？因為用善巧方便來引導接引眾生。就像五乘所說的，人、法、因、果、解、行、理、事、教、義等一切諸法，都可以類推這樣理解。問：所謂的五乘等法，是能詮的教法呢？還是所詮的義理呢？
【English Translation】 English version Only by practicing the right Dharma can one be liberated. For those who are deluded, it is necessary to explain using various methods. Question: If it is like this, with countless Dharma doors, why are only six doors used for explanation? Answer: By explaining the various Dharmas using the six doors, one can understand by analogy. Therefore, it is briefly explained in this way. In reality, it is as said, the six senses are silently without distinction, because the arising of conditions (緣起, yuanqi) is inherently like this. One can contemplate based on the above content. Second, regarding the Haiyin (海印, ocean seal) in altruistic practice, it is named using a metaphor. What is Haiyin? The great ocean is extremely deep, clear, and thorough. When Tiandi (天帝, heavenly emperor) and Asura (阿修羅, demigod) fight, all the troops and all the weapons appear clearly and distinctly in the ocean, as if imprinted on it, so it is called Haiyin. The samadhi (三昧, concentration) of an able person is also like this, exhaustively realizing the nature of Dharma, without source or end, ultimately pure, serene, and clear. The three realms of existence appear within it, and it is called Haiyin. 'Fan' (繁) means flourishing, 'Chu' (出) means emerging endlessly. 'Ruyi' (如意, as you wish) is named from a metaphor. The Ruyi Jewel King rains down treasures without intention, benefiting sentient beings, endlessly according to conditions. Shakyamuni Tathagata (釋迦如來, the Buddha) skillful means are also like this, using one sound to preach the Dharma, he can respond to the realm of sentient beings, eliminate evil karma, generate good karma, and benefit sentient beings, no matter where it is used, it is as one wishes, so it is called Ruyi. Third, regarding the skillful means of practice, there are three points here: one is to explain the skillful means of practice, and the second is to distinguish the benefits obtained. The practitioner of the initial door refers to those who have already seen and heard the universal Dharma of the One Vehicle (一乘, yicheng), but have not yet fully realized the universal Dharma. This is from the perspective of the distinct teaching of the One Vehicle. If from the perspective of the expedient One Vehicle, the Five Vehicles are all included in the One Vehicle. Why? Because what flows from the One Vehicle, and what the One Vehicle aims at, are all the skillful means of the One Vehicle. If from this meaning, the Five Vehicles are all included in the One Vehicle, the practitioner can also obtain it. 'Suo Liu Suo Mu' (所流所目) refers to the principle of dependent origination, 'Fangbian' (方便) refers to wisdom. Why? Advancing without stopping is called not regressing, and not regressing is called skillful means. Therefore, it can also be said from the intention of the sages. Why? Because skillful means are used to guide and receive sentient beings. Just like the Five Vehicles say, people, Dharma, cause, effect, understanding, practice, principle, phenomena, teaching, meaning, etc., all Dharmas can be understood by analogy in this way. Question: Are the so-called Five Vehicles and other Dharmas the teaching that can express, or the meaning that is expressed?
耶。答。能詮所詮一切諸法皆在言中。其義如何。所詮之法言相皆絕。諸佛世尊。以大慈悲本願力故。諸佛家法法如是故。施設言教為眾生說。以是義故教綱所攝一切諸法。皆悉在言。是故經云。一切諸法但有名字。即其義也。問證令之法言相不及。言教之法在於事中者。證教兩法常在二邊過。答。若約情說。證教兩法常在二邊。若約理云。證教兩法舊來中道一無分別。所以得知。遍計無相。依他無生。真實無性。三種自性常在中道。三法以外更無證教。是故當知。一無分別。是故至人得此理故。名相不及。為眾生說故。言在事中。故經偈云。一切諸如來。無有說佛法。隨其所應化。而為演說法。即其義也。是故聖者。隨遍計故建立三性。且安窮心。漸漸已后現三無性。覺悟夢人。此即聖者大善巧也。問。如攝論云。遍計所執凡夫境界。依他真實聖智境界。何故聖者隨遍計耶。答。遍計諸法顛倒故有。是故論云。凡夫境界畢竟空故。無所可對。是故論中非聖境界。非謂知空非聖境界。是故聖者慈悲方便。隨眼病故。言說空花。有何防。難意在於此。依他起相從因緣生。無有自性。離二邊過。與無我同圓成實性。平等法性圓融。彼此不可分別。舊來一味。以此義故分別不及。是故論云。聖智境界別意如是。若約實說。三
種自性皆是凡夫境界。何以故。隨情說事安立三故。三種自性即是聖智境界。何以故。隨智現理非安立故。是故經中。亦有處三性。以外別立三無性。所以者何。隨情安立。約解門故。別立三無性隨智現理。約行門故。三性以外不立三無性。尚二性以外無有真實。何況三性以外別有三無性。所以得知。無相等智現前。究竟無法可對。唯在中道故。是故須解立教所由。問。如上所言。證分之法及緣起分法。有何差別。答。別不別。其義云何。證分之法約實相說。唯證所知緣起分法。為眾生說與緣相應。是故全別緣起之法。從眾緣生。無有自性。與本不異。是故不別。問。若如是者。以自所證為眾生。與末不異。尋常差別耶。答。亦得其義。若為所證在言。與末不異。言說在證。與本不異。與本不異故。用而常寂。說而不說。與末不異故。寂而常用。不說而說。不說而說故。不說即非不說。說而不說故。說即非說。說即非說故。說即不可得。不說即非不說故。不說即非不說。二俱不可得故。二俱不相防。以此義故。說與不說等無差別。生與不生等無差別。動與不動等無差別。一切差別相對法門。準例如是。是故經云。有為無為一切諸法有佛無佛性相常住。無有變異。是其義也。亦可。正說法中。言說以外更無別義。以言為
【現代漢語翻譯】 現代漢語譯本： 三種自性皆是凡夫的境界。為什麼呢？因為是隨順情識而說事，並安立三種自性。三種自性即是聖智的境界。為什麼呢？因為是隨順智慧顯現真理，而不是安立。所以經中，也有地方在三種自性之外，另外建立三種無自性。這是什麼原因呢？因為隨順情識而安立，是從理解的角度說的；另外建立三種無自性，是隨順智慧顯現真理，是從實踐的角度說的。在三種自性之外不建立三種無自性，甚至在兩種自性之外都沒有真實存在，更何況在三種自性之外另外有三種無自性呢？從哪裡得知呢？從無相等的智慧現前，最終沒有法可以相對，唯有在中道。所以必須理解建立教義的原因。問：如上面所說，證分之法和緣起分法，有什麼差別？答：有差別和沒有差別。這其中的含義是什麼呢？證分之法是約實相而說，唯有證悟者才能知曉；緣起分法是為眾生而說，與因緣相應。所以完全是差別。緣起之法，從眾多的因緣而生，沒有自性，與本性沒有差異。所以沒有差別。問：如果這樣的話，以自己所證悟的為眾生說，與末（指言說）沒有差異，尋常有什麼差別呢？答：也可以這樣理解。如果為所證悟的而說，言說與末沒有差異；言說在證悟中，與本沒有差異。與本沒有差異，所以用而常寂，說而不說。與末沒有差異，所以寂而常用，不說而說。不說而說，所以不說即非不說。說而不說，所以說即非說。說即非說，所以說即不可得。不說即非不說，所以不說即非不說。二者都不可得，所以二者互不相妨礙。因為這個道理，說與不說等同沒有差別，生與不生等同沒有差別，動與不動等同沒有差別。一切差別相對的法門，都可以依此類推。所以經中說：『有為無為一切諸法，有佛無佛，其自性相常住不變異。』就是這個意思。也可以說，在正法中，言說之外更沒有別的意義，以言為…… English version: The three natures are all realms of ordinary beings. Why? Because they follow emotions to speak of things and establish the three natures. The three natures are the realms of holy wisdom. Why? Because they follow wisdom to reveal truth, not to establish. Therefore, in the scriptures, there are also places where, in addition to the three natures, three non-natures are separately established. What is the reason for this? Because they are established according to emotions, it is from the perspective of understanding; separately establishing three non-natures is following wisdom to reveal truth, it is from the perspective of practice. Not establishing three non-natures outside of the three natures, even outside of the two natures there is no reality, let alone three non-natures separately outside of the three natures? How is it known? From the wisdom of non-appearance and the like appearing, ultimately there is no dharma that can be opposed, only in the Middle Way. Therefore, it is necessary to understand the reason for establishing the teachings. Question: As mentioned above, what is the difference between the dharma of the proof division and the dharma of dependent origination? Answer: Difference and no difference. What is the meaning of this? The dharma of the proof division is spoken of in terms of reality, only known by those who are enlightened; the dharma of dependent origination is spoken for sentient beings, corresponding to conditions. Therefore, it is completely different. The dharma of dependent origination arises from many conditions, has no self-nature, and is no different from the original nature. Therefore, there is no difference. Question: If this is the case, speaking to sentient beings with what one has realized, is no different from the end (referring to speech), what is the usual difference? Answer: It can also be understood in this way. If speaking for what is realized, speech is no different from the end; speech is in realization, no different from the origin. Being no different from the origin, therefore using and always being still, speaking and not speaking. Being no different from the end, therefore being still and always using, not speaking and speaking. Not speaking and speaking, therefore not speaking is not not speaking. Speaking and not speaking, therefore speaking is not speaking. Speaking is not speaking, therefore speaking is unattainable. Not speaking is not not speaking, therefore not speaking is not not speaking. Both are unattainable, therefore the two do not hinder each other. Because of this reason, speaking and not speaking are equally without difference, birth and non-birth are equally without difference, movement and non-movement are equally without difference. All relative dharmas of difference can be inferred by analogy. Therefore, the scriptures say: 'All dharmas of conditioned and unconditioned, with Buddha and without Buddha, their self-nature is constant and unchanging.' That is the meaning. It can also be said that in the true dharma, there is no other meaning outside of speech, taking speech as...
【English Translation】 English version: The three natures are all realms of ordinary beings. Why? Because they follow emotions to speak of things and establish the three natures. The three natures are the realms of holy wisdom. Why? Because they follow wisdom to reveal truth, not to establish. Therefore, in the scriptures, there are also places where, in addition to the three natures, three non-natures are separately established. What is the reason for this? Because they are established according to emotions, it is from the perspective of understanding; separately establishing three non-natures is following wisdom to reveal truth, it is from the perspective of practice. Not establishing three non-natures outside of the three natures, even outside of the two natures there is no reality, let alone three non-natures separately outside of the three natures? How is it known? From the wisdom of non-appearance and the like appearing, ultimately there is no dharma that can be opposed, only in the Middle Way. Therefore, it is necessary to understand the reason for establishing the teachings. Question: As mentioned above, what is the difference between the dharma of the proof division and the dharma of dependent origination? Answer: Difference and no difference. What is the meaning of this? The dharma of the proof division is spoken of in terms of reality, only known by those who are enlightened; the dharma of dependent origination is spoken for sentient beings, corresponding to conditions. Therefore, it is completely different. The dharma of dependent origination arises from many conditions, has no self-nature, and is no different from the original nature. Therefore, there is no difference. Question: If this is the case, speaking to sentient beings with what one has realized, is no different from the end (referring to speech), what is the usual difference? Answer: It can also be understood in this way. If speaking for what is realized, speech is no different from the end; speech is in realization, no different from the origin. Being no different from the origin, therefore using and always being still, speaking and not speaking. Being no different from the end, therefore being still and always using, not speaking and speaking. Not speaking and speaking, therefore not speaking is not not speaking. Speaking and not speaking, therefore speaking is not speaking. Speaking is not speaking, therefore speaking is unattainable. Not speaking is not not speaking, therefore not speaking is not not speaking. Both are unattainable, therefore the two do not hinder each other. Because of this reason, speaking and not speaking are equally without difference, birth and non-birth are equally without difference, movement and non-movement are equally without difference. All relative dharmas of difference can be inferred by analogy. Therefore, the scriptures say: 'All dharmas of conditioned and unconditioned, with Buddha and without Buddha, their self-nature is constant and unchanging.' That is the meaning. It can also be said that in the true dharma, there is no other meaning outside of speech, taking speech as...
義。正義法中。正義以外更無別言。以義為言。以義為言故。言無非義。以言為義故。義無非言。義無非言故。義即非義言。無非義故。言即非言。言即非言。義即非義故。二俱不可得。是故一切法本來在中道。中道者通言非言。何以故。諸法實相不在言中。離名性故。言說之法不在真性。在機益故。在機益故。名無真性離名性故。名而無名。名而無名故。以名。求實實不可得。名無真性故。名而無我同。名而無我同故。名性不可得。以此義故。二俱不可得。唯證所知非余境界。是故經云。一切諸法唯佛所知。非我境界。問。前後兩義有何差別。答。前義以本末相即相融。現中道義。后義以名義互為客。現無我義。所現道理不異。能詮方便別。此則本末相資。名義互客開導眾生。令致自體無名真源。能化所化宗要在此。問。此義當頓教宗。何故此間說。答。如上說。說與不說等無差別。何以故。總是實德故。無有妨難。且護分別故順三乘說。蓋是智者勝妙能也。如上證分及緣起分義。當論中義大教大也。背反分別得無分別。名曰無緣。順理不住故。名善巧。如說修行得聖者意故。名為提。如意如前。歸家者證本性故。家者何義陰覆義。住處義故。所謂法性真空覺者所住故。名曰為宅。大悲善巧。陰覆眾生。名曰為舍。
【現代漢語翻譯】 現代漢語譯本 義（正當的道理）。在正義的佛法中，除了正義之外沒有其他的言論。因為以正義為言論，所以言論沒有不是正義的。因為以言論為正義，所以正義沒有不是言論的。正義沒有不是言論，所以正義就是非正義的言論。言論沒有不是正義的，所以言論就是非言論。言論就是非言論，正義就是非正義，所以兩者都不可得。因此，一切法本來就在中道。中道就是既可以言說又不可以言說。為什麼呢？因為諸法的真實相不在言語之中，因為它遠離了名相的自性。言說的法不在真性之中，因為它在於應機施教的利益。因為它在於應機施教的利益，所以名相沒有真實的自性，因為它遠離了名相的自性，所以名相就是無名。因為名相就是無名，所以用名相來尋求真實，真實是不可得的。名相沒有真實的自性，所以名相就是無我。因為名相就是無我，所以名相的自性是不可得的。因為這個道理，所以兩者都不可得。只有通過證悟才能知曉，不是其他境界所能達到的。所以經中說，一切諸法只有佛才能知曉，不是我的境界所能達到的。 問：前後兩種意義有什麼差別？答：前面的意義以本末相互即是、相互融合，來顯現中道的意義。後面的意義以名義互為賓客，來顯現無我的意義。所顯現的道理沒有不同，只是能詮釋的方便不同。這樣，本末相互資助，名義互為賓客，開導眾生，使他們達到自體無名的真實源頭。能教化和所教化的宗旨就在這裡。問：這個意義應當屬於頓教的宗旨，為什麼在這裡說呢？答：如上面所說，說與不說沒有差別。為什麼呢？因為總是一切真實功德的緣故，沒有妨礙和困難。暫且爲了護持分別，所以順應三乘來說。這大概是智者殊勝巧妙的能力。如上面的證分和緣起分的意義，應當屬於論中的意義和大教義。背離反而分別，得到無分別，叫做無緣。順應道理而不執著，叫做善巧。如說修行，得到聖者的意旨，叫做提。如意如前。歸家的人證悟本性，家是什麼意思呢？是陰覆的意思，是住處的意思。所謂法性真空覺悟者所居住的地方，叫做宅。大悲善巧，陰覆眾生，叫做舍。
【English Translation】 English version 義 (righteousness, correct principle). Within the Righteous Dharma, there are no other words besides righteousness. Because righteousness is taken as the basis of speech, no speech is not righteous. Because speech is taken as righteousness, no righteousness is not speech. Since righteousness is not separate from speech, righteousness is the 'non-righteous' speech. Since speech is not separate from righteousness, speech is 'non-speech'. Since speech is 'non-speech' and righteousness is 'non-righteous', both are unattainable. Therefore, all dharmas are originally in the Middle Way. The Middle Way is both speaking and non-speaking. Why? Because the true nature of all dharmas is not in words, as it is separate from nominal characteristics. The dharma of speech is not in true nature, but in the benefit of adapting to the occasion. Because it is in the benefit of adapting to the occasion, names have no true nature, as they are separate from nominal characteristics, so names are 'non-names'. Because names are 'non-names', seeking reality through names is unattainable. Since names have no true nature, names are the same as 'no-self'. Because names are the same as 'no-self', the nature of names is unattainable. Because of this meaning, both are unattainable. Only realization can know, not other realms. Therefore, the sutra says, 'All dharmas are only known by the Buddha, not my realm'. Question: What is the difference between the two meanings before and after? Answer: The former meaning reveals the meaning of the Middle Way by the mutual identity and fusion of the root and the branch. The latter meaning reveals the meaning of 'no-self' by the mutual guest-host relationship of name and meaning. The revealed principles are not different, only the means of expression are different. In this way, the root and branch support each other, and name and meaning are mutual guests, guiding sentient beings to reach the true source of self-nature without name. The essence of what can be transformed and what is transformed lies here. Question: This meaning should belong to the doctrine of sudden enlightenment, why is it said here? Answer: As mentioned above, there is no difference between saying and not saying. Why? Because it is always the case of real virtue, there is no hindrance or difficulty. For the time being, in order to protect the distinction, it is said in accordance with the Three Vehicles. This is probably the superior and wonderful ability of the wise. Like the meaning of the proof part and the arising part above, it should belong to the meaning in the treatise and the great teaching. Turning away and distinguishing, obtaining non-distinction, is called no condition. Conforming to reason without dwelling is called skillful means. Practicing as said, obtaining the intention of the saints, is called 'ti' (guidance). As desired as before. Those who return home realize their original nature. What does 'home' mean? It means covering, it means dwelling place. The place where the enlightened ones of Dharma-nature, emptiness, and awareness dwell is called a 'house'. Great compassion and skillful means cover sentient beings, called a 'shelter'.
此義在三乘。一乘方究竟。何以故。應法界故。所謂法界陀羅尼家。及因陀羅尼家。微細家等。此是聖者所依住故。名曰為家。隨分者。未滿義故。資糧者助菩提分故。如下經。離世間品中。二千答等是也。
初云。緣起體(至)準例可解。大記云。初云緣起體者即是一乘陀羅尼等者。緣起之體通十普法。然云真性唯約有情門者。以下文云。今且約一門現緣起義。而約十二支解釋故也。問。前以行實滿義配證分者云何。答。若有行者。唯依證分而修。唯依教分而修。則非實行也。和尚之意。則雙踐證教而修。為實行故爾也。以證滿義配緣起分者云何。如示總相所具法時。開其別相。如是欲現證分之中滿足法故。辨真性故爾也。
法記云。且約一門現緣起義者。指真性也。問。何故不釋法性真辨真性耶。答。以彼證分不可指示故也。大聖攝生等者。比如醉人見庭中杌。謂為實鬼。如是眾生迷其十二有支。即是甚深真性之體。計為生死之法。是故大聖起大悲慈。令其得知十二有支。即是甚深真性之體故。云令諸有情知事即無。即事會理也。大聖通見杌與鬼耶。答爾也。以下文云。聖人隨病眼故。言說空花。有何防難。故知通見也。論云。自相等者。自相者指自身也。報相者唯是色時。非是報也。唯是心時亦非
【現代漢語翻譯】 現代漢語譯本： 此義在三乘（Sāṃkhya，聲聞乘、緣覺乘、菩薩乘）。一乘（Ekayāna，唯一佛乘）方才究竟。何以故？應法界（Dharmadhātu，諸法的本性與本體）故。所謂法界陀羅尼家（Dharmadhātu-dhāraṇī-kula，總持法界一切功德的處所），及因陀羅尼家（Hetu-dhāraṇī-kula，總持諸法生起之因的處所），微細家等。此是聖者所依住故，名曰為家。隨分者，未滿義故。資糧者，助菩提分（Bodhipākṣika-dharmas，菩提的輔助因素）故。如下經《離世間品》中，二千答等是也。
初云：『緣起體（Pratītyasamutpāda，諸法由因緣和合而生起的道理）(至)準例可解。』大記云：『初云緣起體者，即是一乘陀羅尼等者。緣起之體通十普法。』然云真性唯約有情門者，以下文云：『今且約一門現緣起義，而約十二支解釋故也。』問：前以行實滿義配證分者云何？答：若有行者，唯依證分而修，唯依教分而修，則非實行也。和尚之意，則雙踐證教而修，為實行故爾也。以證滿義配緣起分者云何？如示總相所具法時，開其別相。如是欲現證分之中滿足法故，辨真性故爾也。
法記云：『且約一門現緣起義者，指真性也。』問：何故不釋法性真辨真性耶？答：以彼證分不可指示故也。大聖攝生等者，比如醉人見庭中杌，謂為實鬼。如是眾生迷其十二有支（Dvādaśāṅga-bhava，十二因緣），即是甚深真性之體，計為生死之法。是故大聖起大悲慈，令其得知十二有支，即是甚深真性之體故，云令諸有情知事即無，即事會理也。大聖通見杌與鬼耶？答：爾也。以下文云：『聖人隨病眼故，言說空花，有何防難。』故知通見也。論云：『自相等者，自相者指自身也。報相者唯是色時，非是報也。唯是心時亦非。』
【English Translation】 English version: This meaning is in the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Only the One Vehicle (Ekayāna) is ultimately complete. Why? Because it corresponds to the Dharmadhātu (the nature and essence of all phenomena). This refers to the Dharmadhātu-dhāraṇī-kula (the abode that upholds all the merits of the Dharmadhātu), the Hetu-dhāraṇī-kula (the abode that upholds the causes of the arising of all phenomena), and the subtle abodes, etc. These are called 'abodes' because they are where the sages dwell. 'Partial' means incomplete. 'Provisions' refer to aiding the factors of enlightenment (Bodhipākṣika-dharmas). As in the Sutra, in the 'Leaving the World' chapter, the two thousand answers, etc.
It initially states: 'The substance of dependent origination (Pratītyasamutpāda) (up to) can be understood by analogy.' The Great Commentary says: 'The initial statement, 'the substance of dependent origination,' refers to the One Vehicle dhāraṇī, etc. The substance of dependent origination encompasses the ten universal dharmas.' However, it says that 'true nature' is only about sentient beings because the following text says: 'For now, we will discuss the meaning of dependent origination from one perspective and explain it in terms of the twelve links.' Question: How does the previous explanation of 'fulfilling the meaning of practice' relate to the aspect of realization? Answer: If a practitioner only relies on the aspect of realization to cultivate, or only relies on the aspect of teaching to cultivate, then it is not true practice. The teacher's intention is to cultivate by simultaneously practicing realization and teaching, hence it is true practice. How does 'fulfilling the meaning of realization' relate to the aspect of dependent origination? It is like revealing the specific aspects when showing the dharmas contained in the general characteristics. Thus, it is to reveal the complete dharma within the aspect of realization and to discern the true nature.
The Dharma Record says: 'Discussing the meaning of dependent origination from one perspective refers to true nature.' Question: Why not explain the true nature of Dharma-nature? Answer: Because that aspect of realization cannot be pointed out. 'The Great Sage gathers beings,' etc., is like a drunk person seeing a stump in the courtyard and mistaking it for a real ghost. Similarly, sentient beings are deluded about the twelve links of existence (Dvādaśāṅga-bhava), which are the substance of profound true nature, and consider them to be the laws of birth and death. Therefore, the Great Sage arises with great compassion and kindness, enabling them to know that the twelve links of existence are the substance of profound true nature. Thus, it is said to 'enable all sentient beings to know that things are empty,' which is to 'understand the principle through things.' Does the Great Sage see both the stump and the ghost? Answer: Yes. As the following text says: 'The sage speaks of empty flowers according to the diseased eyes, what difficulty is there?' Therefore, it is known that he sees both. The treatise says: 'Self-characteristics,' etc. 'Self-characteristics' refers to oneself. 'Retribution characteristics' are only form, not retribution. Only mind is also not.
是報。約此心之抱不凈色時。為報相也。名色者。非色四陰無相溟漠。非名莫現故。云名也。色相粗故。當體云色也。又釋唯是心時不可立名。唯是色時亦不立名。但約此心把不凈色之初剎那。目為人身。目為馬身故。云名色也。共阿梨耶識生者。求生中有將種子藏梨耶識生。猶如有人袋中盛物。將去水中將去火中。隨意往也。本識如田。無明反行如下種子。所下種子是生五果之種也。愛取二支如土與水。其有支則是能生。生老死之業也。其生老死則是所生果也。問。五果是種耶。答五果非種。但能生五種之種也。問。五果之種是何。答梨耶識中三性種也。此種在於第三識支位中。是故此種合為識也。於三界地復有芽生者。此是諸聖最起甚深大悲憂之處也。復者往而復來。往而復來故云復也。彼因相者。彼因者𥟦耶識也。相者名色也。彼果次第相者。于中有六支也。此二示空等者。約色而推色無病苦。約心而推心無病苦。如是無知無覺故。自體無我也。非眾生數者。色與心合方得處處受生。若色心離。而但是色時。不得受生故。云非眾生數也。即成實性者。一塵無自性。以一切法為自性故。無有一法非一塵性。是故云成實性也。此塵即是海印之體故云實性也。隨順觀世諦等者。猶如水中攝入諸像。是自利故。為真諦。
【現代漢語翻譯】 現代漢語譯本： 這是『報』（果報）的含義。當心識執取不凈之色時，就形成了果報之相。『名色』（nāmarūpa）指的是，沒有色蘊（rūpa），只有受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）四陰（skandha），一片無相的溟漠狀態，沒有『名』（nāma）就無法顯現。所以稱為『名』。色相是粗顯的，所以就其本體而言稱為『色』（rūpa）。另一種解釋是，只有心識存在時，無法單獨建立『名』，只有色法存在時，也無法單獨建立『名』。只有當心識執取不凈之色的最初剎那，才能稱之為人身，稱之為馬身，所以稱為『名色』。 與阿梨耶識（Ālaya-vijñāna）共同產生，指的是求生者在中陰階段，帶著種子藏於阿梨耶識而生。就像有人把東西裝在袋子里，帶到水中或火中，隨意前往。本識（阿梨耶識）就像田地，無明（avidyā）顛倒行事就像下種子，所下的種子是產生五果（五蘊）的種子。愛（tṛṣṇā）和取（upādāna）二支就像土壤和水，『有』（bhava）支則是能生之因，產生生老死（jāti-jarā-maraṇa）的業。生老死則是所生的果。 問：五果是種子嗎？答：五果不是種子，但能產生五種之種。問：五果之種是什麼？答：是阿梨耶識中的三性種（善、惡、無記）。此種位於第三識支位中，因此此種合稱為識。在三界（trayo dhātava）之地又有新芽生出，這是諸聖者最起甚深大悲憂慮之處。『復』（punar）指的是往而復來，因為往而復來，所以稱為『復』。 『彼因相』（tasya hetu-lakṣaṇa）指的是，『彼因』（tasya hetu）是阿梨耶識，『相』（lakṣaṇa）是名色。『彼果次第相』（tasya phala-krama-lakṣaṇa）指的是，在中陰階段有六支（六入）。『此二示空等』（dvayam śūnyatādi darśayati）指的是，從色法來推，色法沒有病苦；從心法來推，心法沒有病苦。這樣一來，因為無知無覺，所以自體沒有『我』（ātman）。 『非眾生數』（na sattva-saṃkhyā）指的是，色法和心法合在一起才能處處受生。如果色法和心法分離，而只是色法時，就不能受生，所以說『非眾生數』。『即成實性』（paramārtha-satya）指的是，一塵（eka-rajas）沒有自性（svabhāva），以一切法（sarva dharma）為自性，所以沒有一法不是一塵的自性，因此稱為『成實性』。此塵即是海印三昧（sāgara-mudrā samādhi）的本體，所以稱為『實性』。 『隨順觀世諦等』（lokasaṃvṛti-satya anukūlatā）指的是，就像水中攝入諸像，這是自利的行為，是真諦（paramārtha-satya）。
【English Translation】 English version: This is the meaning of 'retribution' (karma-phala). When the mind clings to impure forms, it creates the appearance of retribution. 'Nāmarūpa' (name and form) refers to the state where there is no rūpa (form), only the four skandhas (aggregates) of vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), a formless, indistinct state. Without 'nāma' (name), nothing can manifest. Therefore, it is called 'nāma'. Form is coarse and apparent, so it is called 'rūpa' in its essence. Another explanation is that when only consciousness exists, 'nāma' cannot be established alone; when only form exists, 'nāma' cannot be established alone either. Only when the mind clings to impure forms in the initial moment can it be called a human body or a horse body, hence it is called 'nāmarūpa'. Arising together with Ālaya-vijñāna (storehouse consciousness) refers to the seeker of rebirth carrying the seeds stored in Ālaya-vijñāna during the intermediate state (antarābhava). It is like someone carrying things in a bag, taking them into water or fire, going wherever they please. The fundamental consciousness (Ālaya-vijñāna) is like a field, and ignorance (avidyā) acting perversely is like sowing seeds. The seeds sown are the seeds that produce the five fruits (five skandhas). The two branches of craving (tṛṣṇā) and grasping (upādāna) are like soil and water, while 'bhava' (becoming) is the cause that can produce the karma of birth, old age, and death (jāti-jarā-maraṇa). Birth, old age, and death are the fruits produced. Question: Are the five fruits seeds? Answer: The five fruits are not seeds, but they can produce the seeds of the five kinds. Question: What are the seeds of the five fruits? Answer: They are the three nature seeds (wholesome, unwholesome, and neutral) in Ālaya-vijñāna. These seeds are located in the position of the third consciousness branch, so these seeds are collectively called consciousness. In the lands of the three realms (trayo dhātava), new sprouts emerge, which is where the sages have the deepest compassion and concern. 'Punar' (again) refers to going and returning, so it is called 'punar' because of going and returning. 'Tasya hetu-lakṣaṇa' (the characteristic of its cause) refers to 'tasya hetu' (its cause) being Ālaya-vijñāna, and 'lakṣaṇa' (characteristic) being nāmarūpa. 'Tasya phala-krama-lakṣaṇa' (the characteristic of the sequence of its results) refers to the six branches (six entrances) in the intermediate state. 'Dvayam śūnyatādi darśayati' (both show emptiness, etc.) refers to, from the perspective of form, form has no sickness or suffering; from the perspective of mind, mind has no sickness or suffering. In this way, because of ignorance and unawareness, the self has no 'ātman' (self). 'Na sattva-saṃkhyā' (not counted among sentient beings) refers to the fact that form and mind must combine to be reborn everywhere. If form and mind are separated, and there is only form, then rebirth cannot occur, so it is said 'not counted among sentient beings'. 'Paramārtha-satya' (ultimate reality) refers to the fact that a single dust particle (eka-rajas) has no svabhāva (self-nature), but takes all dharmas (sarva dharma) as its self-nature, so there is no dharma that is not the self-nature of a single dust particle, hence it is called 'ultimate reality'. This dust particle is the essence of Sāgara-mudrā samādhi (ocean-seal samādhi), so it is called 'reality'. 'Lokasaṃvṛti-satya anukūlatā' (conformity to conventional truth) refers to, just like images being reflected in water, this is a self-benefiting action, it is paramārtha-satya (ultimate truth).
水還現像。是利他故。為俗諦也。是故若順世俗。即得入真也。以第一義諦向外之義為俗諦。十二因緣故隨順觀世諦。即入第一義諦也。
探玄雲。第二具足諸苦中有三。初現十二緣相。二如是下結成苦聚。三是中下明緣體空彰有是倒。論中。於前初段內。前之三支合為一分。二於三界下辨后九支。于中論主分為三相。一自相。二同相。三顛倒相。釋有二門。一約分位。二約隨義。前中自相者。謂明現在因緣體狀故。二同相者。謂未來因緣同現在故。理實現在亦有生老等。未來亦有識名色等。今約分位分相故立二相。三顛倒者。現緣體實空現執有是倒。二約隨義者。一約從因生微細行相。是緣起自相。二約果相。現彰緣起過患。遍通果位故。云同相三緣實無我妄取為倒。問。同相中二支。一向是果一向現行。自相七支為現果為因種。設爾何失。俱有過故。若取因種。則不應言三界地生芽。若取現果。即彼前四不異生等。后三複非所生果攝。答。此等並是現生果位。卻談因。名以現自相。就自相七支內論分為三。一報相。名色共阿𪏭耶識生者。謂名色支中。有義通攝一切名言種子。阿賴耶即識支通有三義。一依雜集論第四。以業種為識支故。屬能引識種入名支攝。是故此文前三支一處釋者。以俱是能引故。二以本
【現代漢語翻譯】 現代漢語譯本 水還現像（水的顯現只是一種表象）。這是爲了利他的緣故，是世俗諦（Samvriti-satya）的體現。因此，如果順應世俗的觀點，就能進入真諦（Paramartha-satya）。以第一義諦（Paramartha-satya）向外顯現的意義作為世俗諦。通過十二因緣（Dvadasanga-pratityasamutpada）隨順地觀察世俗諦，就能進入第一義諦。
《探玄記》中說，第二部分『具足諸苦』中有三點：首先是顯現十二緣起的表象；其次是總結這些表象為苦的集合；第三是闡明緣起之體性本空，而執著于『有』是一種顛倒。在《論》中，在第一段內，前三個支（無明、行、識）合為一部分；第二部分辨析后九個支（名色、六入、觸、受、愛、取、有、生、老死）。其中，論主（Nagarjuna）將其分為三種相：自相、同相、顛倒相。解釋有兩方面：一是按分位，二是按隨義。前者，自相是指闡明現在因緣的體性狀態；同相是指未來因緣與現在因緣相同。實際上，現在也有生老等，未來也有識名色等。現在是按照分位來區分相，所以立為兩種相。顛倒相是指現在因緣的體性實際上是空，卻執著于『有』，這是一種顛倒。後者，一是按照從因生起的微細行相，這是緣起的自相；二是按照果相，顯現緣起的過患，普遍貫通於果位，所以說是同相；三是緣起實際上是無我（Anatta），卻妄取為『我』，這是一種顛倒。問：同相中的兩個支，一個是果，一個是現行。自相中的七個支是現果還是因種？如果這樣區分，有什麼問題？兩者都有過失。如果取因種，就不應該說『三界地生芽』；如果取現果，那麼前四個支（識、名色、六入、觸）與生等沒有區別，后三個支（愛、取、有）又不是所生果所攝。答：這些都是現生果位，卻談論因，名為以現自相。就自相七支內，又分為三：一是報相，名色與阿賴耶識（Alaya-vijnana）共同產生。名色支中，有的觀點認為通攝一切名言種子。阿賴耶識即識支，通有三種意義。一是依據《雜集論》第四，以業種為識支，屬於能引識種，歸入名支所攝。因此，本文前三個支放在一起解釋，是因為它們都是能引的；二是本來
【English Translation】 English version The appearance of water is just an illusion. This is for the sake of benefiting others, and it is the manifestation of Samvriti-satya (conventional truth). Therefore, if one conforms to the worldly views, one can enter Paramartha-satya (ultimate truth). Taking the meaning of Paramartha-satya as outward manifestation is Samvriti-satya. By observing the Samvriti-satya in accordance with the Twelve Nidanas (Dvadasanga-pratityasamutpada), one can enter Paramartha-satya.
In 'Tan Xuan Ji', it is said that there are three points in the second part, 'fully possessing all sufferings': first, the appearance of the twelve links of dependent origination; second, summarizing these appearances as a collection of suffering; and third, clarifying that the nature of dependent origination is inherently empty, while clinging to 'existence' is a delusion. In the 'Treatise', within the first paragraph, the first three links (ignorance, action, consciousness) are combined into one part; the second part distinguishes the latter nine links (name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death). Among them, Nagarjuna divides them into three aspects: self-aspect, common aspect, and inverted aspect. There are two aspects of explanation: one is according to division, and the other is according to meaning. The former, the self-aspect refers to clarifying the nature and state of present causes and conditions; the common aspect refers to the future causes and conditions being the same as the present causes and conditions. In fact, there are also birth and old age in the present, and there are also consciousness, name and form, etc. in the future. Now, the aspects are distinguished according to division, so two aspects are established. The inverted aspect refers to the fact that the nature of present causes and conditions is actually empty, but clinging to 'existence' is a delusion. The latter, one is according to the subtle aspects of arising from causes, which is the self-aspect of dependent origination; the other is according to the aspect of the result, revealing the faults of dependent origination, which universally permeates the position of the result, so it is called the common aspect; the third is that dependent origination is actually Anatta (no-self), but falsely taking it as 'self' is a delusion. Question: In the common aspect, one link is the result, and the other is the present action. Are the seven links in the self-aspect the present result or the seed of the cause? If this is the distinction, what is the problem? Both have faults. If the seed of the cause is taken, it should not be said that 'sprouts are born in the three realms'; if the present result is taken, then the first four links (consciousness, name and form, six entrances, contact) are no different from birth, etc., and the latter three links (craving, grasping, becoming) are not included in the result of what is born. Answer: These are all present-life result positions, but talking about the cause is called taking the present self-aspect. Within the seven links of the self-aspect, it is further divided into three: one is the retribution aspect, where name and form and Alaya-vijnana (storehouse consciousness) arise together. In the name and form link, some views hold that it encompasses all seeds of names and words. Alaya-vijnana, which is the consciousness link, has three meanings in common. One is based on the fourth of 'Samuccaya-bhashya', taking karma seeds as the consciousness link, which belongs to the consciousness seeds that can lead, and is included in the name link. Therefore, the first three links in this article are explained together because they are all capable of leading; the second is originally
識種為識支。是故此中識種及名色等種。為惑業引潤力故。起此種子。令生苦果。三現行第八亦是識支。是故此中因相。云名色不離本識故。謂此共識所生名色生已。依于現行第八。為彼執持故名因相。理實此中識等五種。由前熏發同特而生。但依當來現起分位。有次第故。說為前後。是故名為彼果次第相也。愛取有三。雖非所生。然正生時具有此。故唯識論說。生引同時是此義也(云云)。此明本識與能依和合。名為報相。二現能依無體于于所依故。說此識名為因相。三能依相盡唯所依。轉轉入彼位名果。亦以本識轉為此果。是故漸略余相。皆盡唯有識在。此上約始教。若約終教。則此本識是如來藏。初則與染和合。次則染法依真。后乃染不異真。故唯真轉也。如是因緣下。結苦聚也。是中無我下。現顛倒相。並如論釋。
觀師十二因緣觀云。十二因緣者乃是生死大樹。亦名生死大河。何故名樹如世間樹。有根莖枝葉花果相續而生。十二因緣亦復如是。過去有二因。名之為根。二因者。一無明支。二行支。現在有五果。五果者。一識支。二名色支。三六入支。四觸支。五受支。現在有三因。三因者。一愛支。二取支。三有支。未來有二報。二報一生支二老死支。過去二因中一無明支者。謂過去一切煩惱名無明
【現代漢語翻譯】 現代漢語譯本 『識種』是指『識支』。因此，這裡的『識種』以及『名色』等『種』，由於迷惑和業力的牽引和滋潤，生起這些種子，導致產生痛苦的結果。第三個『現行』和第八個『識』也是『識支』。因此，這裡有『因相』，意思是『名色』不離『本識』。也就是說，這個共同的『識』所生的『名色』產生后，依賴於『現行』的第八識，被它執持，所以稱為『因相』。實際上，這裡的『識』等五種，由之前的熏習而共同特別地產生。但依據將來現起的分位，有次第，所以說是前後關係。因此，稱為『彼果次第相』。『愛』、『取』、『有』這三者，雖然不是所生的結果，但在真正產生的時候具有這些，所以《唯識論》說，『生』和『引』是同時的，就是這個意思（等等）。 這裡說明『本識』與能依的和合，稱為『報相』。第二個『現能依』沒有自體，依賴於所依，所以說這個『識』稱為『因相』。第三個『能依相』消失，只剩下所依，逐漸進入那個位置，稱為『果』。也以『本識』轉變為這個『果』。因此，逐漸省略其餘的相，只剩下『識』。以上是約始教來說的。如果約終教來說，那麼這個『本識』就是『如來藏』。開始時與染污和合，其次是染法依賴於真如，最後是染不異於真，所以只有真如轉變。像這樣，『因緣』以下，總結了苦聚。『是中無我』以下，顯現顛倒相，並如論中所解釋的。 觀師的《十二因緣觀》說：『十二因緣』是生死的大樹，也叫生死的河流。為什麼叫樹呢？就像世間的樹，有根、莖、枝、葉、花、果，相續而生。『十二因緣』也是這樣。過去有兩個因，稱為根。兩個因是：一、『無明支』（指過去的迷惑和無知），二、『行支』（指由無明引發的行為）。現在有五個果。五個果是：一、『識支』（指投胎時的最初意識），二、『名色支』（指胎兒的身體和精神），三、『六入支』（指眼、耳、鼻、舌、身、意六種感覺器官），四、『觸支』（指感覺器官與外界的接觸），五、『受支』（指由接觸產生的感受）。現在有三個因。三個因是：一、『愛支』（指對感受的渴求），二、『取支』（指對渴求的執取），三、『有支』（指導致未來輪迴的業力）。未來有兩個報。兩個報是：一、『生支』（指未來的出生），二、『老死支』（指未來的衰老和死亡）。過去兩個因中，『無明支』是指過去的一切煩惱，稱為『無明』。
【English Translation】 English version 'Seed of consciousness' refers to 'limb of consciousness' (識支). Therefore, the 'seed of consciousness' here, as well as the 'name and form' (名色) and other 'seeds,' due to the attraction and nourishment of delusion and karma, give rise to these seeds, causing the production of painful results. The third 'present action' (現行) and the eighth 'consciousness' (識) are also 'limbs of consciousness.' Therefore, there is the 'aspect of cause' (因相) here, meaning that 'name and form' are inseparable from the 'fundamental consciousness' (本識). That is to say, the 'name and form' produced by this common 'consciousness,' after arising, rely on the eighth consciousness of 'present action,' and are held by it, so it is called 'aspect of cause.' In reality, the five types of 'consciousness' and so on here are produced jointly and specially by the previous熏習 (xunxi, influence of past actions). However, based on the future arising divisions, there is a sequence, so it is said to be a before-and-after relationship. Therefore, it is called 'aspect of the sequence of their results' (彼果次第相). Although 'craving' (愛), 'grasping' (取), and 'becoming' (有) are not the results produced, they are present when truly produced, so the Vijnaptimatrata-siddhi (唯識論) says that 'birth' and 'attraction' are simultaneous, which is the meaning of this (etc.). This explains that the combination of the 'fundamental consciousness' and the dependent is called 'aspect of retribution' (報相). The second 'present dependent' has no self-nature and relies on the relied-upon, so it is said that this 'consciousness' is called 'aspect of cause.' The third 'aspect of the dependent' disappears, leaving only the relied-upon, gradually entering that position, called 'result' (果). Also, the 'fundamental consciousness' is transformed into this 'result.' Therefore, the remaining aspects are gradually omitted, leaving only 'consciousness.' The above is about the initial teaching (始教). If it is about the final teaching (終教), then this 'fundamental consciousness' is the 'Tathagatagarbha' (如來藏, Buddha-nature). At the beginning, it combines with defilement, then the defiled dharma relies on Suchness (真如), and finally, defilement is not different from Suchness, so only Suchness transforms. Like this, under 'causes and conditions' (因緣), it summarizes the aggregate of suffering. Under 'in this there is no self' (是中無我), it reveals the inverted aspects, and as explained in the treatise. The Contemplation on the Twelve Nidanas (十二因緣觀) by Master Guan says: 'The Twelve Nidanas' are the great tree of birth and death, also called the river of birth and death. Why is it called a tree? Just like the trees in the world, there are roots, stems, branches, leaves, flowers, and fruits, which are produced in succession. The 'Twelve Nidanas' are also like this. In the past, there were two causes, called roots. The two causes are: one, 'ignorance' (無明支, avidyā-anga, the limb of ignorance, referring to past delusion and ignorance), two, 'action' (行支, samskara-anga, the limb of action, referring to actions caused by ignorance). In the present, there are five results. The five results are: one, 'consciousness' (識支, vijnana-anga, the limb of consciousness, referring to the initial consciousness at rebirth), two, 'name and form' (名色支, nāmarūpa-anga, the limb of name and form, referring to the body and mind of the fetus), three, 'six entrances' (六入支, sadayatana-anga, the limb of the six sense bases, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), four, 'contact' (觸支, sparsa-anga, the limb of contact, referring to the contact between sense organs and the external world), five, 'feeling' (受支, vedana-anga, the limb of feeling, referring to the feelings produced by contact). In the present, there are three causes. The three causes are: one, 'craving' (愛支, trsna-anga, the limb of craving, referring to the thirst for feelings), two, 'grasping' (取支, upadana-anga, the limb of grasping, referring to the clinging to craving), three, 'becoming' (有支, bhava-anga, the limb of becoming, referring to the karmic force leading to future rebirth). In the future, there are two retributions. The two retributions are: one, 'birth' (生支, jati-anga, the limb of birth, referring to future birth), two, 'old age and death' (老死支, jaramarana-anga, the limb of old age and death, referring to future aging and death). Among the two causes in the past, 'ignorance' refers to all the afflictions of the past, called 'ignorance.'
支。又云。于緣不了名無明。二行支者。謂一切身口意善惡等業悉皆名行。以無明故發生於行。無明與行二種是過去二因也。行者生死業也。此二能感現在五果故。名之為根。現在五果中。一識支者。以有過去行業發起現在識神。初受生時。入胎一念心。名之為識。二名色支者。以有受生識故。發起名色。名色者五蘊也。謂第二念已去心也。與父母赤白精血和合。乃至百日諸包未開。但是肉團。未成眼耳鼻舌相。但有色心故名名色。三六入支者。由名色故發生六入。六入者。六根通住識道故為六入。此謂在胎內百日已外也。肉團之內。起業生風吹肉團開敷。變作諸根相名為六入支。四觸支者。由六入故發生根塵識等。三事和合觸對名觸。此謂出胎已去兩歲也。未分別余塵。但能覺飢渴熱寒犯火觸毒。則啼哭之名為觸支。五受支者。由觸境故發生于受。領納名為受。此謂兩歲已去。心漸分別諸塵。五六歲已來。名為受支。此五支酬過去二因。名為現在五果。如世間樹。既有樹身。須有枝柯花果。愛取有三因。復感未來生老病死二報。現在三因中。一愛支者。由領納故發生于愛。于緣起染名為愛也。此謂七歲已去十五已來。愛花貪果。心欲追求。名之為愛。二取支者。由染愛故發生于取。于緣染入有所執故。名之為取。三
【現代漢語翻譯】 現代漢語譯本： 支。又說，對於因緣不瞭解就叫做無明（avidyā，對事物真相的迷惑）。二、行支，是指一切身口意所造的善惡等業都叫做行。因為有了無明，才會有行產生。無明和行這兩種是過去的兩種因。行是生死的業。這兩種能夠感得現在的五種果報，所以叫做根。現在的五種果報中，一、識支，因為有過去行業，才發起現在的識神。最初受生的時候，入胎的第一個念頭心，就叫做識。二、名色支，因為有了受生的識，才發起名色。名色就是五蘊（skandha，構成個體存在的五種要素）。是指第二個念頭以後的心。與父母的赤白精血結合，乃至一百天，各個胞胎還沒有打開，只是肉團，還沒有形成眼耳鼻舌的形狀，但有色和心，所以叫做名色。三、六入支，由於名色，才發生六入（ṣaḍāyatana，產生感覺的六個通道）。六入是指六根（眼睛、耳朵、鼻子、舌頭、身體、意識）通往識的通道，所以叫做六入。這是指在胎內一百天以後。肉團之內，起業生風，吹動肉團打開，變化成各種根的形狀，叫做六入支。四、觸支，由於六入，才發生根、塵、識等。三者和合，接觸對境，叫做觸。這是指出胎以後兩歲左右。還沒有分別其他的塵境，但能夠感覺到飢渴冷熱，觸犯火和毒，就會啼哭，這叫做觸支。五、受支，由於接觸外境，才發生感受。領納就叫做受。這是指兩歲以後，心漸漸分別各種塵境，五六歲左右，叫做受支。這五支酬報過去兩種因，叫做現在的五種果報。就像世間的樹，既有樹身，就必須有枝條、花朵、果實。愛、取、有這三種因，又感得未來生、老、病、死兩種果報。現在的三種因中，一、愛支，由於領納，才發生愛。對於因緣生起貪染，叫做愛。這是指七歲以後到十五歲左右，喜愛花朵，貪圖果實，心裡想要追求，叫做愛。二、取支，由於貪染的愛，才發生取。對於因緣貪染而有所執著，叫做取。三
【English Translation】 English version: 'Branch'. It is also said that not understanding conditions is called avidyā (ignorance, delusion about the true nature of things). The second branch, saṃskāra (formation), refers to all actions of body, speech, and mind, whether good or bad. Because of avidyā, saṃskāra arises. Avidyā and saṃskāra are the two causes of the past. Saṃskāra is the karma of birth and death. These two can bring about the five fruits of the present, so they are called roots. Among the five fruits of the present, first, vijñāna (consciousness), because of past karma, the present consciousness arises. At the first moment of rebirth, the mind entering the womb is called vijñāna. Second, nāmarūpa (name and form), because of the consciousness of rebirth, nāmarūpa arises. Nāmarūpa is the five skandhas (the five aggregates that constitute individual existence). It refers to the mind after the second moment. It combines with the red and white essence of the parents, and even after a hundred days, the various membranes have not yet opened, it is just a mass of flesh, and the shapes of the eyes, ears, nose, and tongue have not yet formed, but there is form and mind, so it is called nāmarūpa. Third, ṣaḍāyatana (six sense bases), because of nāmarūpa, the six sense bases arise. The six sense bases refer to the six roots (eyes, ears, nose, tongue, body, and mind) that lead to consciousness, so they are called the six sense bases. This refers to after a hundred days in the womb. Within the mass of flesh, karma arises and wind blows, causing the mass of flesh to open and transform into the shapes of various roots, which is called the ṣaḍāyatana branch. Fourth, sparśa (contact), because of the six sense bases, the root, object, and consciousness arise. The combination of the three, contacting the object, is called sparśa. This refers to about two years after birth. There is no distinction between other objects, but one can feel hunger, thirst, cold, and heat, and if one touches fire or poison, one will cry, which is called the sparśa branch. Fifth, vedanā (feeling), because of contact with the external world, feeling arises. Experiencing is called vedanā. This refers to after two years old, when the mind gradually distinguishes various objects, around five or six years old, which is called the vedanā branch. These five branches repay the two causes of the past, and are called the five fruits of the present. Just like a tree in the world, if there is a trunk, there must be branches, flowers, and fruits. The three causes of craving (tṛṣṇā), grasping (upādāna), and becoming (bhava) bring about the two results of birth, old age, sickness, and death in the future. Among the three causes of the present, first, tṛṣṇā, because of feeling, craving arises. Attachment to conditions is called tṛṣṇā. This refers to after seven years old to about fifteen years old, liking flowers, coveting fruits, and wanting to pursue them, which is called tṛṣṇā. Second, upādāna, because of craving, grasping arises. Attachment to conditions is called upādāna. Third
有支者。由取著故發起于有。身口意造作。能招未來有。以未來果目為現在。三因故名有也。此謂隨其所取財色殺盜邪淫。取得入手稱遂本心。憶思成業。能有當來果。名為有支。如花結果。此花能生後果。複名為因。既有其因。能感未來兩報。兩報者。一生支。由現在發起。令有未來受生。於法始起。名為生也。二老死支者。由有生故起于老死。生是老死之緣故。生緣。老死此二支是後生果。果復為因。因果相生猶如大樹。一切眾生皆為十二因緣。漂沒流轉。隨逐生死往來三界。牢獄之中受苦無窮。如世間河漂沒相似。凡夫不覺故。智者了達則不從流。修道斷除即得出離。夫十二因緣者。生死繫縛之因緣也。必須滅此因緣。乃得兌于生死。是故經云。無明滅則行滅。乃至生滅則老死滅。滅此因緣要須修道。問。云何修道。答。推求十二因緣根本乃是無明。因無明故起煩惱業。因業故起果報。有果報故有苦。皆因無明為根本。流轉生死分離三世如樹如河。智者了知。欲伐其根及斷其源。猶如伐樹。先伐其根。亦如斷水。先斷其源。今欲伐斷十二因緣樹河。先斷無明。問。無明何者是。答不覺心是。以不覺故妄起分別。心外見境。謂有謂無。謂是謂非。謂得謂失。諸果報法身心等苦。皆是無明之力。我今欲斷無明。先須
自覺心源。隨心所起一切妄想。皆從不覺心生。今須知自心之本性。無生無滅無來無往。何得知。一切妄念忽然妄起。覺則不生。云何名覺。如貪嗔癡起時。還以自心觀察思量推求。此貪嗔癡有何形狀。為青為黃。為過去為未來為現在。為在內外中間。推。求貪嗔癡都無形狀。若貪嗔癡本來是有。今日覺時亦應可見。今覺即無。故知。由不覺故忽然妄起。覺則不生故。覺是無明對治。此覺現在無明不得在心。以無無明故。一切妄想煩惱不生。煩惱不生故。業不生。業不生故。無過去二因。無二因故。現在五果不生。五果不生故。愛取有三因不生。三因不生故。未來二報不生。名斷十二因緣大樹。涸十二因緣大河。此十二因緣無處。名為涅槃。此自覺聖智。名為菩提。
真記云。大聖攝生欲令契理舍事等者。此約同教義云也。一報相者。如來藏與染和合成名色報。如大海水因風成波也。二彼因相者。所起名色。即是如來藏真識。如所起波即是水也。三彼果次第相者。彼所起果無有餘物。唯一真心之所迴轉。如差別波。波唯一海水所迴轉也。此中離我我所者。唯一真心之體無有餘物。何者是我。何是我所乎。非眾生數者。猶如流水恒流不絕無厭舍時。由無念故也。眾生亦爾。流轉生死無斷絕者。只由自體無我故爾。
【現代漢語翻譯】 現代漢語譯本 自覺心源（自覺的心的本源）。隨著心所生起的一切妄想，都是從不覺的心產生的。現在要知道自心的本性，不生不滅，無來無往。如何得知呢？一切妄念忽然虛妄地生起，覺悟了就不會產生。什麼叫做覺悟？比如貪嗔癡生起的時候，就用自己的心觀察、思量、推求。這貪嗔癡有什麼形狀？是青色的還是黃色的？是過去的、未來的還是現在的？是在內部、外部還是中間？推究、尋求，貪嗔癡都沒有形狀。如果貪嗔癡本來是存在的，今天覺悟的時候也應該可以看見。現在覺悟了就沒有，所以知道，由於不覺的緣故忽然虛妄地生起，覺悟了就不會產生。所以，覺悟是無明的對治。這個覺悟現在，無明就不能存在於心中。因為沒有無明，一切妄想煩惱就不會產生。煩惱不產生，業就不會產生。業不產生，就沒有過去的二因。沒有二因，現在的五果就不會產生。五果不產生，愛、取、有這三因就不會產生。三因不產生，未來的二報就不會產生。這就叫做斷絕十二因緣的大樹，涸竭十二因緣的大河。這十二因緣沒有去處，就叫做涅槃。這自覺的聖智，叫做菩提（覺悟）。
真記說，大聖（偉大的聖人，通常指佛陀）攝受眾生，想要讓他們契合真理，捨棄世俗之事等等，這是從同教的意義上說的。一、報相（果報的現象）：如來藏（一切眾生本具的清凈覺性）與染污和合，成為名色報（精神和物質的果報）。就像大海水因為風而形成波浪一樣。二、彼因相（產生果報的原因的現象）：所生起的名色，就是如來藏的真識。就像所生起的波浪就是水一樣。三、彼果次第相（果報產生的次第的現象）：所產生的果報沒有其他東西，完全是唯一真心的迴轉。就像不同的波浪，波浪完全是海水的迴轉。這裡所說的離開我、我所（執著于自我和屬於自我的事物），是說唯一真心的本體沒有其他東西，什麼是我？什麼是我的所有呢？不是眾生之數（不是可以被計數的眾生），就像流水恒常流動不停止，沒有厭倦捨棄的時候，因為沒有妄念的緣故。眾生也是這樣，流轉生死沒有斷絕，只是因為自體沒有我的緣故。
【English Translation】 English version Self-aware source of mind. All deluded thoughts that arise from the mind originate from the non-awakened mind. Now, one must know the fundamental nature of one's own mind: without birth, without death, without coming, without going. How can this be known? All deluded thoughts suddenly and falsely arise; when awakened, they do not arise. What is called 'awakening'? For example, when greed, anger, and delusion arise, use one's own mind to observe, contemplate, and investigate. What form do these greed, anger, and delusion have? Are they blue or yellow? Are they past, future, or present? Are they internal, external, or in between? Investigate and seek, and greed, anger, and delusion have no form. If greed, anger, and delusion were originally existent, they should be visible even when awakened today. Now, when awakened, they are not. Therefore, it is known that due to non-awakening, they suddenly and falsely arise; when awakened, they do not arise. Therefore, awakening is the antidote to ignorance. With this awakening present, ignorance cannot remain in the mind. Because there is no ignorance, all deluded thoughts and afflictions do not arise. Because afflictions do not arise, karma does not arise. Because karma does not arise, there are no past two causes. Because there are no two causes, the present five effects do not arise. Because the five effects do not arise, the three causes of craving, grasping, and becoming do not arise. Because the three causes do not arise, the future two retributions do not arise. This is called cutting off the great tree of the twelve links of dependent origination, drying up the great river of the twelve links of dependent origination. This twelve links of dependent origination has nowhere to go, and this is called Nirvana. This self-aware holy wisdom is called Bodhi (Awakening).
The True Record says, 'The Great Sage (usually refers to the Buddha) embraces sentient beings, desiring to make them accord with truth and abandon worldly affairs, etc.' This is spoken from the meaning of the same teaching. 1. The appearance of retribution: The Tathagatagarbha (the pure, enlightened nature inherent in all beings) combines with defilement to become the retribution of name and form (mental and physical retribution). It is like the ocean water forming waves due to the wind. 2. The appearance of the cause of that: The name and form that arise are the true consciousness of the Tathagatagarbha. It is like the waves that arise being water. 3. The appearance of the order of the results: The results that arise have nothing else; they are entirely the transformation of the one true mind. It is like the different waves, which are entirely the transformation of the ocean water. What is meant here by 'leaving self and what belongs to self' (attachment to self and what belongs to self) is that the essence of the one true mind has nothing else. What is 'I'? What is 'mine'? It is not a number of sentient beings (not sentient beings that can be counted), just like the flowing water constantly flows without stopping, without weariness or abandonment, because there is no deluded thought. Sentient beings are also like this, transmigrating through birth and death without ceasing, simply because the self-nature has no self.
是故云非眾生數也。黎耶微細者。黎耶即如來藏故也。即成實性者。約三乘雲如來藏實性也。約一乘雲甚深真性也。下云。此義在三乘。亦通一乘故也。
古記云。林德入唐。得逢融順和尚。問云。一乘中言黎耶者何耶。順曰。一切諸法皆以黎耶為本。廣則無量。略則有五。謂一白凈無記識。持三性種。二阿摩羅識。持恒沙德。三性起識。持十普法。四法界安立識。持三種世間法。五法界因陀羅識。持無盡因陀羅尼法。全法界之有為。全法界之無為故云黎耶。共善等三性及無為集起。
法記云。所謂因緣有分次第者。因緣者。生十二支因緣也。有者三有也。分者十二支別也。次第者。初無明支乃至最後老死支也。一心所攝者。一心是能攝也。所攝是十二因緣也。自業成者。簡他邪因。不簡自佛法中疏緣義也。前門中雲十二因緣是一心所作。恐有疑。云唯一心作不待緣耶。故明要由業故。作十二因緣也。不相舍離者。前支不離后支。后支不離前支故也。前門現自因生中。增上緣之成十二緣義。此觀現自因生中因緣之成十二緣義三道不斷者。欲現不斷三道故。十二支不相離也。觀先後際者。明前門中不斷三道者。以過去無明生現在五果。以現在三因生未來老死故也。三苦集者。現其以三際。因得此具足三苦之
【現代漢語翻譯】 是故說它不是眾生之數。『黎耶』（Ālaya，阿賴耶識，藏識）是微細的。『黎耶』即是如來藏的另一種說法。『即成實性』，從三乘（聲聞乘、緣覺乘、菩薩乘）的角度來說，是指如來藏的真實體性。從一乘（佛乘）的角度來說，是指甚深微妙的真性。下面會說：『此義在三乘中成立，也同樣適用於一乘』。
古記中記載，林德入唐，有幸遇到融順和尚，他問道：『一乘中所說的黎耶是什麼？』融順回答說：『一切諸法都以黎耶為根本。廣而言之，其義無量無邊；略而言之，有五種含義：一是白凈無記識，持有三性（遍計所執性、依他起性、圓成實性）的種子；二是阿摩羅識（Amala-vijñāna，無垢識），持有如恒河沙數般多的功德；三是性起識，持有十方普遍的法則；四是法界安立識，持有三種世間法（有情世間、器世間、智正覺世間）；五是法界因陀羅識（Indra，帝釋天），持有無盡的陀羅尼法。整個法界中的有為法和整個法界中的無為法，都可稱為黎耶。它與善等三性以及無為法共同集起。』
法記中記載，所謂『因緣有分次第』，『因緣』是指產生十二因緣的因緣。『有』是指三有（欲有、色有、無色有）。『分』是指十二支的各個部分。『次第』是指從最初的無明支到最後的老死支。『一心所攝』，『一心』是能攝持的，『所攝』是十二因緣。『自業成』，是爲了簡別其他的邪因，而不是簡別自身佛法中的疏遠之緣。前面的章節中說十二因緣是一心所作，恐怕有人會懷疑，認為唯一心所作，不需要依賴其他因緣嗎？所以說明十二因緣的產生主要依賴於業力。『不相舍離』，是指前一支不離開后一支，后一支也不離開前一支。前面的章節中，在現自因生中，增上緣成就了十二緣的意義。這裡觀察現自因生中，因緣成就了十二緣的意義。『三道不斷』，是爲了展現三道（煩惱道、業道、苦道）的不斷，所以十二支不相互分離。『觀先後際』，是爲了說明前一章節中三道不斷的原因，是因為過去世的無明產生了現在世的五果，現在世的三因產生了未來世的老死。『三苦集』，是爲了展現以三際（過去、現在、未來）的因，而得到這具足三苦（苦苦、壞苦、行苦）的果報。
【English Translation】 Therefore, it is said that it is not counted among sentient beings. 『Ālaya』 (Ālaya-vijñāna, store consciousness) is subtle. 『Ālaya』 is another name for the Tathāgatagarbha (如來藏, the womb of the Tathāgata). 『That is, the nature of reality』 means, from the perspective of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it refers to the real nature of the Tathāgatagarbha. From the perspective of the One Vehicle (Buddhayāna), it refers to the profound and subtle true nature. It will be said below: 『This meaning is established in the Three Vehicles and also applies to the One Vehicle.』
The ancient record states that when Linde entered the Tang Dynasty, he had the good fortune to meet the Venerable Rongshun, and he asked: 『What is the Ālaya spoken of in the One Vehicle?』 Rongshun replied: 『All dharmas have Ālaya as their root. Broadly speaking, its meaning is immeasurable; briefly speaking, it has five meanings: First, the pure and neutral consciousness, holding the seeds of the three natures (Parikalpita-svabhāva, Paratantra-svabhāva, Pariniṣpanna-svabhāva); second, the Amala-vijñāna (無垢識, stainless consciousness), holding merits as numerous as the sands of the Ganges; third, the consciousness arising from nature, holding the universal laws of the ten directions; fourth, the Dharmadhātu (法界, the realm of dharma) establishing consciousness, holding the three kinds of world dharmas (sentient beings' world, the world of vessels, the world of wisdom and correct enlightenment); fifth, the Dharmadhātu Indra (帝釋天) consciousness, holding endless Dhāraṇī (陀羅尼) dharmas. The entire conditioned dharma in the Dharmadhātu and the entire unconditioned dharma in the Dharmadhātu can be called Ālaya. It arises together with the three natures such as goodness and unconditioned dharmas.』
The Dharma record states that the so-called 『conditions and causes have divisions and order,』 『conditions and causes』 refers to the conditions and causes that produce the twelve links of dependent origination. 『Existence』 refers to the three existences (Kāmadhātu, Rūpadhātu, Arūpadhātu). 『Divisions』 refers to the various parts of the twelve links. 『Order』 refers to the order from the initial link of ignorance to the final link of old age and death. 『Contained by one mind,』 『one mind』 is what can contain, and 『what is contained』 is the twelve links of dependent origination. 『Accomplished by one's own karma』 is to distinguish it from other wrong causes, not to distinguish the distant causes in one's own Buddha-dharma. The previous chapter said that the twelve links of dependent origination are made by one mind, fearing that someone would doubt and think that it is made by one mind alone and does not depend on other conditions? Therefore, it is explained that the production of the twelve links mainly depends on the power of karma. 『Not separating from each other』 means that the previous link does not leave the subsequent link, and the subsequent link does not leave the previous link. In the previous chapter, in the arising of self-cause, the enhancing condition accomplishes the meaning of the twelve links. Here, we observe that in the arising of self-cause, the conditions and causes accomplish the meaning of the twelve links. 『The three paths are not interrupted』 is to show that the three paths (path of affliction, path of karma, path of suffering) are not interrupted, so the twelve links are not separated from each other. 『Observing the prior and subsequent realms』 is to explain the reason why the three paths are not interrupted in the previous chapter, because the ignorance of the past life produces the five fruits of the present life, and the three causes of the present life produce the old age and death of the future life. 『The accumulation of the three sufferings』 is to show that by the causes of the three times (past, present, future), one obtains the result of being fully equipped with the three sufferings (suffering of suffering, suffering of change, suffering of conditioning).
身。此觀取因所得果以立也。不取能生因也。因緣生者。因緣是俗諦所依也。生是所生果法也。破因緣親疏偏力。現全力生果義也。因緣生滅縛者。牒俗諦所依也生者所生果法也。滅者即離因緣生果之力義也。縛者順縛也。謂生則順縛于滅。滅則順縛于生故。和尚云。生是無側之生。此生即無生也。滅是無側之滅。此滅即無滅也。此二無二。是滿足生滅也。以滅縛生時。生雖非滅亦不離滅。猶如以繩縛置二人。雖不相離。亦非合為一身。此則分喻。非是滿喻也。此中生滅則今曰所用之法。現前為生。以本不生為滅也。是故以滅縛生。滅是能縛。生是所縛。以生縛滅亦如是也。此觀破前全力生果之義。以現資于無力。無生之緣生果法義也。又云。心惑者。世出世間心煩惱也。迷世間法。名為世間心煩惱也。迷出世法。名出世間心煩惱也。如是增執于所執法。迷其理事。名為人法二我執也。此二我執。前第八觀治之能迷之心。於此觀中治也。隨順有盡觀者。問。何故此性起門中。以前緣起門。無力無生之緣生空果之義。為所治耶。答。性起門中。空有並現故。能治於前門偏空之執也。十番雖別而同成無我者。一乘中以海印體為無我也。如十二因說余緣生諸法準例可解者。上來直現法性。而機難得證故。改云真性指緣起體。
【現代漢語翻譯】 現代漢語譯本： 『身』（Skandha，蘊）。此觀是取因所得的果來確立的，不取能生之因。『因緣生者』，因緣是俗諦所依賴的。『生』是所生的果法。破除因緣的親疏和偏頗之力，顯現全力生果的意義。『因緣生滅縛者』，這是指俗諦所依賴的。『生』是所生的果法。『滅』就是脫離因緣生果之力的意義。『縛』是順縛，意思是生則順著被縛于滅，滅則順著被縛于生。和尚說，『生是無側之生，此生即無生也。滅是無側之滅，此滅即無滅也。』這兩個無二無別，是滿足的生滅。以滅縛生時，生雖然不是滅，也不離滅，猶如用繩子捆住兩個人，雖然不相離，也不是合為一身。這只是部分的譬喻，不是完全的譬喻。此中的生滅，就是今天所用的法，現前為生，以本不生為滅。所以用滅縛生，滅是能縛，生是所縛。以生縛滅也是這樣。此觀破除前面全力生果的意義，以顯現資助於無力、無生的緣生果法之義。 又說，『心惑者』，是世間和出世間的心煩惱。迷惑世間法，名為世間心煩惱。迷惑出世法，名為出世間心煩惱。像這樣增加執著于所執之法，迷惑其事和理，名為人法二我執。這二種我執，前面的第八觀是治理能迷惑之心，在此觀中也治理。『隨順有盡觀者』，問：為什麼此性起門中，以前面的緣起門，無力無生的緣生空果之義，作為所治理的呢？答：性起門中，空有並現，所以能治理前面門偏空的執著。『十番雖別而同成無我者』，一乘中以海印體為無我。『如十二因說余緣生諸法準例可解者』，上面直接顯現法性，但眾生難以證得，所以改為用真性指緣起體。
【English Translation】 English version: 'Skandha' (身, Skandha). This contemplation establishes itself by taking the result obtained from the cause; it does not take the cause that can produce. 'Those born of causes and conditions' (因緣生者), causes and conditions are what the conventional truth (俗諦, Satya-samvriti) relies on. 'Birth' (生) is the resulting dharma (果法). It breaks the closeness, distance, and partial power of causes and conditions, revealing the meaning of fully exerting power to produce the result. 'Those bound by the birth and extinction of causes and conditions' (因緣生滅縛者), this refers to what the conventional truth relies on. 'Birth' (生) is the resulting dharma. 'Extinction' (滅) is the meaning of being apart from the power of causes and conditions to produce the result. 'Bound' (縛) is being bound in accordance with. That is, birth is bound in accordance with extinction, and extinction is bound in accordance with birth. The venerable monk said, 'Birth is birth without side; this birth is non-birth. Extinction is extinction without side; this extinction is non-extinction.' These two are not two, and are the fulfillment of birth and extinction. When extinction binds birth, although birth is not extinction, it is not apart from extinction, just as tying two people together with a rope; although they are not apart, they are not combined into one body. This is only a partial metaphor, not a complete metaphor. The birth and extinction here are the dharmas used today, appearing as birth, with non-birth as extinction. Therefore, extinction binds birth; extinction is the binder, and birth is what is bound. Binding extinction with birth is also like this. This contemplation breaks the meaning of fully exerting power to produce the result, revealing the meaning of relying on powerlessness and the arising of the resulting dharma from causes and conditions without birth. Furthermore, 'Those deluded in mind' (心惑者) are the mental afflictions of the mundane and supramundane. Being deluded by mundane dharmas is called mundane mental afflictions. Being deluded by supramundane dharmas is called supramundane mental afflictions. Increasing attachment to the dharmas that are clung to, being deluded by their phenomena and principles, is called the two attachments to self and dharma (人法二我執). These two attachments to self are what the eighth contemplation in the previous section governs, the mind that can delude, and are also governed in this contemplation. 'Those who accord with the contemplation of having an end' (隨順有盡觀者), question: Why, in this gate of nature origination (性起門), is the meaning of the arising of the empty result from causes and conditions without power or birth, from the previous gate of dependent origination (緣起門), taken as what is governed? Answer: In the gate of nature origination, emptiness and existence appear together, so it can govern the attachment to partial emptiness in the previous gate. 'The ten distinctions, though different, all accomplish non-self' (十番雖別而同成無我者), in the One Vehicle (一乘), the ocean-seal samadhi (海印體) is taken as non-self. 'As the twelve causes explain, the other dharmas arising from causes and conditions can be understood by analogy' (如十二因說餘緣生諸法準例可解者), above, the dharma-nature (法性) is directly revealed, but beings find it difficult to attain, so it is changed to using true nature to refer to the body of dependent origination.
將欲令習。且約眾生十二支。以十番觀而指示之。故餘一切法亦爾觀也。如是教誨故。云準例可解也。
真記云。若約別教一乘略說十門者。前引論云。隨順觀世諦即入第一義諦者是同教也。今直辨十番意故。云若約別教一乘等也。若以十番觀一無明支。則具三世間成一無明支體故。不動過患即是性在中道之法也。如一無明乃至老死等皆亦爾也。問。所觀如是能觀云何。答。能觀亦爾。初一因緣有分中。具攝餘九。餘九亦爾也。然雖各攝餘九。而初則觀有分次第。二則觀十種性起心。乃至八因緣九緣起十性起。如是為門別也。問。瓔珞經十番與花嚴經十番何別耶。答。瓔珞經十番。畫於一法界體。此經十番。則畫于無盡法界故。云準教差別不同也。
大記云。真定德。於十番中以三生滅釋也。謂前七遍計生滅。第八因緣生滅。后二道理生滅也。林德以四生滅釋也。謂前因緣生滅。第九緣起生滅。第十性起生滅。越情見處無住生滅也。訓德以五生滅釋也。謂中間五觀。則遍計生滅。第八因緣生滅。第九緣起生滅。第十性起生滅。初二觀無住生滅也。今依訓德之意釋。則無住生滅中。第二觀後半。是無住體。初觀及第二觀初半。是無住位也。以其十二緣相等為無住。別教中二十二位故也。
清涼第六地
【現代漢語翻譯】 現代漢語譯本：將要讓（人們）學習，且依據眾生的十二因緣支，用十番觀來指示它。所以其餘一切法也用這樣的方式來觀察。像這樣教誨，所以說『依照這個例子可以理解』。
《真記》說：『如果依據別教一乘略說十門，那麼前面引用的論說：隨順觀世俗諦即入第一義諦，這是同教。』現在直接辨析十番的意義，所以說『如果依據別教一乘等』。如果用十番觀一個無明支（avidya，無明），就具備三世間，成為一個無明支的本體，所以不動的過患就是性在中道的法。像一個無明，乃至老死等，都也是這樣。問：所觀的（對像）是這樣，能觀的（智慧）如何？答：能觀的也是這樣。最初一個因緣有分中，就全部攝取了其餘九個（因緣），其餘九個也是這樣。然而雖然各自攝取其餘九個，但最初是觀察有分的次第，第二個是觀察十種性起心，乃至第八個因緣、第九個緣起、第十個性起，像這樣作為門類的區別。問：《瓔珞經》（Yingluo Sutra）的十番與《華嚴經》（Huayan Sutra）的十番有什麼區別？答：《瓔珞經》的十番，畫在一個法界體上，這部經的十番，則畫在無盡法界，所以說『依照教義的差別而不同』。
《大記》說：真定德，在十番中用三生滅來解釋。說的是前七個是遍計生滅，第八個是因緣生滅，后兩個是道理生滅。林德用四生滅來解釋。說的是前一個是因緣生滅，第九個是緣起生滅，第十個是性起生滅，超越情見處是無住生滅。訓德用五生滅來解釋。說的是中間五個觀，是遍計生滅，第八個是因緣生滅，第九個是緣起生滅，第十個是性起生滅，最初兩個觀是無住生滅。現在依照訓德的意義來解釋，那麼無住生滅中，第二個觀的後半部分，是無住的本體，第一個觀以及第二個觀的前半部分，是無住的位。因為十二緣相等同於無住，別教中有二十二個位次。
清涼第六地
【English Translation】 English version: 'Intending to cause (people) to learn, and based on the twelve branches of dependent origination (dvadasanga-pratityasamutpada) of sentient beings, use the ten perspectives (dasa-karana) to indicate it. Therefore, all other dharmas should also be observed in this way. Because of such teachings, it is said, 'It can be understood according to this example.'
'Zhen Ji' says: 'If briefly explaining the ten gates according to the Distinct Teaching One Vehicle (Ekayana), then the previously cited treatise says: 'Following the observation of conventional truth (samvriti-satya) is entering the ultimate truth (paramartha-satya),' this is the Common Teaching. Now directly analyzing the meaning of the ten perspectives, therefore it says, 'If according to the Distinct Teaching One Vehicle, etc.' If using the ten perspectives to observe one branch of ignorance (avidya), then it possesses the three realms (trayo dhatavah), becoming the substance of one branch of ignorance, therefore the fault of non-movement is the dharma of the Middle Way in nature. Like one ignorance, and even old age and death, etc., are also like this. Question: What is observed is like this, what about the observing (wisdom)? Answer: The observing is also like this. In the initial one conditioned existence (bhava), it completely encompasses the remaining nine (conditions), and the remaining nine are also like this. However, although each encompasses the remaining nine, the initial one observes the sequence of conditioned existence, the second observes the arising of the ten natures, and so on until the eighth condition, the ninth dependent arising, and the tenth nature arising, like this as distinctions of the gates. Question: What is the difference between the ten perspectives of the 'Yingluo Sutra' and the ten perspectives of the 'Huayan Sutra'? Answer: The ten perspectives of the 'Yingluo Sutra' are depicted on one dharma-realm body, while the ten perspectives of this sutra are depicted on the endless dharma-realm, therefore it says, 'It differs according to the difference in teachings.'
'Da Ji' says: Zhen Dingde explains the ten perspectives using the three arising and ceasing. It means that the first seven are conceptual arising and ceasing, the eighth is conditioned arising and ceasing, and the last two are principle arising and ceasing. Linde explains it using the four arising and ceasing. It means that the first one is conditioned arising and ceasing, the ninth is dependent arising and ceasing, the tenth is nature arising and ceasing, and transcending emotional views is non-abiding arising and ceasing. Xunde explains it using the five arising and ceasing. It means that the middle five contemplations are conceptual arising and ceasing, the eighth is conditioned arising and ceasing, the ninth is dependent arising and ceasing, the tenth is nature arising and ceasing, and the first two contemplations are non-abiding arising and ceasing. Now, according to the meaning of Xunde, in non-abiding arising and ceasing, the latter half of the second contemplation is the substance of non-abiding, and the first contemplation and the first half of the second contemplation are the position of non-abiding. Because the twelve conditions are equal to non-abiding, there are twenty-two positions in the Distinct Teaching.
Qingliang, the Sixth Ground
疏云。今經文內。略現十重窮究性相。以現無盡非唯寄位同。於二乘言十重者。一有支相續。二攝歸一心。三自業助成四不相舍離。五三道不斷。六三際輪迴。七三苦整合。八因緣生滅。九生滅繫縛。十隨順無所有盡。各有逆順。即成二十故。下經云。如是逆順觀察。逆則緣滅。順則緣生(云云)。于緣起論。三觀者一相諦差別觀。二大悲隨順觀。三一切相智觀。初但觀二諦。有為無有我故。即大悲為首觀也。二悲隨物增。即大悲增上觀。三即委悉窮究因緣性相諸門觀故。即大悲滿足觀。初一下同二乘一切智也。次一自現菩薩道相智。后即上同諸佛一切種智。故涅槃云。十二因緣下智觀故得聲聞菩提。中智觀故。得緣覺菩提。上智觀故。得菩薩菩提。上上智觀故。得佛菩提。初二菩提。即初觀意。餘二各一可知。前約為物三皆稱悲。今約觀心三皆智觀。是知。三句各有悲智相導融。此三觀唯在一心。甚深般若於是而現。探玄雲。何者十觀一因緣分次第(云云)。十隨順無所有盡。于中各有順觀逆觀故。有二十門也。謂順觀大悲不住涅槃。逆觀大智不住生死故。名不住道(云云)。一因緣分次第中。正現有支無我。于中有二。初明倒執有我妄起緣分。二明迷諸諦理起緣次第。初中有三。一辨定無我。二迷成緣起。三(云
【現代漢語翻譯】 現代漢語譯本 疏云（對經文的疏解）。現在經文內部，略微展現了十重窮究性相的含義，以此來展現無盡的道理，不僅僅是寄託于權位相同。對於二乘（聲聞乘和緣覺乘）來說，這十重是指：一、有支相續（十二因緣的各個環節相續不斷）；二、攝歸一心（將所有現象歸攝於一心）；三、自業助成（自身的業力促成結果）；四、不相舍離（各因素之間不相互捨棄）；五、三道不斷（地獄道、餓鬼道、畜生道輪迴不斷）；六、三際輪迴（過去、現在、未來三世輪迴）；七、三苦整合（苦苦、壞苦、行苦聚集）；八、因緣生滅（因緣和合而生，因緣離散而滅）；九、生滅繫縛（被生滅現象所束縛）；十、隨順無所有盡（隨順一切皆空的道理而達到究竟）。每一種都有順觀和逆觀，因此形成二十種。如下經所說：『像這樣逆向和順向地觀察，逆向則因緣滅，順向則因緣生』（等等）。 關於緣起論，有三種觀：一、相諦差別觀（觀察現象的真實性和差別性）；二、大悲隨順觀（以大悲心隨順眾生）；三、一切相智觀（以瞭解一切事物真相的智慧來觀察）。最初只是觀察二諦（世俗諦和勝義諦），因為有為法中沒有我，這就是以大悲為首的觀。第二種是悲心隨著所觀對像而增長，這就是大悲增上觀。第三種是詳細地窮究因緣的性相諸門，這就是大悲滿足觀。最初一種觀與二乘的一切智相同。第二種觀獨自展現菩薩道相智。最後一種觀與諸佛的一切種智相同。所以《涅槃經》說：『以低階的智慧觀察十二因緣，可以獲得聲聞菩提；以中等的智慧觀察，可以獲得緣覺菩提；以高級的智慧觀察，可以獲得菩薩菩提；以最高級的智慧觀察，可以獲得佛菩提。』最初兩種菩提對應于第一種觀的含義，其餘兩種可以各自理解。前面爲了適應眾生，三種觀都稱為悲。現在從觀心的角度來說，三種觀都是智觀。由此可知，這三句都各有悲智相互引導融合。這三種觀唯獨存在於一心之中，甚深的般若智慧由此而顯現。《探玄記》說：『什麼是十觀？一、因緣分次第（等等）。十、隨順無所有盡。』其中各有順觀和逆觀，所以有二十種法門。所謂順觀是大悲不住涅槃，逆觀是大智不住生死，所以叫做不住道（等等）。在因緣分次第中，正是展現有支無我。其中有兩種：一是說明顛倒執著有我，虛妄地產生緣分；二是說明迷惑于各種真諦的道理，產生緣起的次第。第一種中有三種：一是辨定無我；二是迷惑而形成緣起；三（云云）。
【English Translation】 English version Commentary: Now, within the sutra text, it briefly reveals ten layers of exhaustive investigation into the nature and characteristics [of phenomena], to manifest the inexhaustible principle, not merely relying on shared positions. For the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), these ten layers refer to: 1. Dependent origination continuity (the continuous succession of each link in the twelve nidānas); 2. Gathering into one mind (collecting all phenomena into one mind); 3. Self-karma assisting accomplishment (one's own karma promoting results); 4. Not abandoning each other (factors not abandoning each other); 5. The three paths not ceasing (the continuous cycle of hell realm, hungry ghost realm, and animal realm); 6. The three times' (past, present, and future) cycle of rebirth; 7. The three sufferings' (suffering of suffering, suffering of change, and pervasive suffering) accumulation; 8. Conditioned arising and ceasing (arising from the union of conditions, ceasing from the separation of conditions); 9. Bondage of arising and ceasing (being bound by phenomena of arising and ceasing); 10. Compliant with the exhaustion of non-existence (complying with the principle of emptiness to reach ultimate exhaustion). Each has forward and reverse observation, thus forming twenty. As the sutra says: 'Observing in this way, forward and reverse, reverse then conditions cease, forward then conditions arise' (etc.). Regarding the theory of dependent origination, there are three contemplations: 1. Contemplation of the distinction of characteristics and truths; 2. Contemplation of great compassion in accordance; 3. Contemplation of all-aspect wisdom. Initially, it only contemplates the two truths (conventional truth and ultimate truth), because there is no self in conditioned dharmas, this is the contemplation led by great compassion. The second is compassion increasing with the object, this is the contemplation of great compassion increasing. The third is exhaustively investigating the nature and characteristics of conditions, this is the contemplation of great compassion fulfilling. The first contemplation is the same as the wisdom of all the Two Vehicles. The second contemplation independently manifests the wisdom of the Bodhisattva path. The last contemplation is the same as the wisdom of all Buddhas. Therefore, the Nirvana Sutra says: 'Observing the twelve nidānas with low wisdom, one can attain Śrāvaka Bodhi; observing with medium wisdom, one can attain Pratyekabuddha Bodhi; observing with high wisdom, one can attain Bodhisattva Bodhi; observing with supreme wisdom, one can attain Buddha Bodhi.' The first two Bodhis correspond to the meaning of the first contemplation, the remaining two can be understood individually. Previously, to accommodate beings, all three contemplations are called compassion. Now, from the perspective of the mind of contemplation, all three contemplations are wisdom. From this, it can be known that these three sentences each have compassion and wisdom guiding and merging. These three contemplations exist only in one mind, and profound Prajna wisdom manifests from this. T'an Hsuan Chi says: 'What are the ten contemplations? 1. Dependent origination in sequence (etc.). 10. Compliant with the exhaustion of non-existence.' Within each, there are forward and reverse contemplations, so there are twenty dharmas. The so-called forward contemplation is great compassion not abiding in Nirvana, and reverse contemplation is great wisdom not abiding in Samsara, so it is called not abiding in the path (etc.). In the sequence of dependent origination, it precisely manifests the absence of self in the limbs. Within this, there are two: first, explaining the inverted clinging to self, falsely arising conditions; second, explaining the delusion of the principles of various truths, arising the sequence of dependent origination. In the first, there are three: first, distinguishing the absence of self; second, delusion forming dependent origination; third (etc.).
云)。初中二句。初言世間受身皆由著我者。反舉惑情明我非理。若我理有著我。順理應得出世。既生世間明我非理。二若離著我即無生者。順舉解心明理非我。若理有我離我。違理應生世間。既得出世。明理無我。二明迷此無我起彼有支。于中先順觀緣起。后逆觀無我(云云)。二一心所攝中。言三界虛妄唯一心作。此之一文。諸論同引證成唯識。今此所說。是何等心。云何名作。今釋此義。依諸聖教說有多門。一相見俱存故說唯識。二攝相歸見故說唯識。三攝數歸王(云云)。四以末歸本。五攝相歸性。六轉真成事。七理事俱融。八融事相入。九全事相即。十帝網無礙。于中初三。約初教說。次四約終頓說。后三約圓教中別教說。總具十門。約同教說(云云)。三自業助成中。此十二支皆有二義。一明自行相。二助成後用。謂緣中癡惑是無明。自相與行作因。是助成業。四不相舍離中。前能起后。離后無前。后依前起。離前無後。不相離故。各無自性。無性緣起如幻現前。五三道不斷中。如凈意菩薩十二緣。論云。煩惱初八九業二及與十餘七說為苦。三攝十二盡。從三故生二。從二故生七。從七復生三。是故如輪轉。一切世間法唯因果無人。但從於空法還生於空法。解云。此辨三道相生現。二無我。六分別先後際
【現代漢語翻譯】 現代漢語譯本：云）。這是初中二句的解釋。首先，『初言世間受身皆由著我者』，反過來舉出迷惑的情感，說明『我』並非真理。如果『我』在理上是真實存在的，順應真理就應該能夠出世。既然還生存在世間，就說明『我』並非真理。其次，『若離著我即無生者』，順著舉出理解的心，說明真理並非『我』。如果真理有『我』，離開『我』，就違背了真理，應該生存在世間。既然能夠出世，就說明真理沒有『我』。第二部分說明迷惑于這個『無我』而產生了十二因緣的各個支分。其中先順著觀察緣起，然後逆著觀察『無我』（云云）。第二，在『一心所攝』中，說『三界虛妄唯一心作』。這一段文字，各種論典都引用來證明唯識。現在這裡所說的，是何種心？又如何稱之為『作』？現在解釋這個意義，依據各種聖教，說法有很多種。一是相見同時存在，所以說唯識。二是攝取相歸於見，所以說唯識。三是攝取數量歸於心王（云云）。四是以末歸本。五是攝取相歸於性。六是轉變真成為事。七是理事相互融合。八是融合事相進入。九是全部事相即是。十是帝網無礙。其中前三種，是約初教所說。其次四種，是約終頓教所說。后三種，是約圓教中的別教所說。總共具備十種門，是約同教所說（云云）。第三，在『自業助成』中，這十二支都有兩種意義。一是說明自身的行相。二是幫助成就後面的作用。所謂緣中的癡惑就是無明（Avidyā），自身的行相與行（Saṃskāra）作為因，是幫助成就業（Karma）。第四，在『不相舍離』中，前面能夠引起後面，離開後面就沒有前面。後面依靠前面而生起，離開前面就沒有後面。因為不相分離，所以各自沒有自性。沒有自性的緣起就像幻象一樣顯現。第五，在『三道不斷』中，如凈意菩薩（Śuddhādhimati-bodhisattva）的《十二緣起論》所說：『煩惱（Kleśa）是初、八、九，業（Karma）是二和十，其餘七個說是苦（Duḥkha）。』三種涵蓋了十二個支分。從三（煩惱）產生二（業），從二（業）產生七（苦），從七（苦）又產生三（煩惱），所以像車輪一樣運轉。一切世間法只有因果，沒有人，只是從空法中又產生空法。解釋說，這是辨別三道（煩惱道、業道、苦道）相生相現，以及『無我』的道理。第六，分別先後際。
【English Translation】 English version: (Clouds). These are the explanations for the first two sentences of the elementary level. Firstly, 『初言世間受身皆由著我者 (The initial statement that worldly existence arises from attachment to self)』, it reversely cites deluded emotions to clarify that 『self』 is not the truth. If 『self』 truly existed in principle, aligning with the truth should lead to liberation from the world. Since one still exists in the world, it indicates that 『self』 is not the truth. Secondly, 『若離著我即無生者 (If detachment from self leads to no birth)』, it cites the understanding mind to clarify that truth is not 『self』. If truth had 『self』, departing from 『self』 would contradict the truth and should result in worldly existence. Since one can attain liberation, it indicates that truth is without 『self』. The second part explains that delusion about this 『no-self』 gives rise to the various limbs of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda). Among them, first observe dependent origination in a forward manner, then observe 『no-self』 in reverse (etc.). Secondly, within 『一心所攝 (Included within the one mind)』, it says 『三界虛妄唯一心作 (The three realms are illusory, created solely by the mind)』. Various treatises cite this passage to prove the theory of Consciousness-only (Vijñānavāda). What kind of mind is being referred to here? And how is it called 『作 (creation)』? Now, to explain this meaning, according to various sacred teachings, there are many ways of saying it. One is that subject and object exist simultaneously, hence the saying of Consciousness-only. Two is that phenomena are gathered and returned to perception, hence the saying of Consciousness-only. Three is that numbers are gathered and returned to the king of mind (etc.). Four is returning to the root from the branch. Five is gathering phenomena and returning to the nature. Six is transforming truth into phenomena. Seven is the mutual fusion of principle and phenomena. Eight is the fusion of phenomena entering. Nine is the complete identity of phenomena. Ten is the unimpeded net of帝釋天 (Indra). Among them, the first three are spoken about in relation to the initial teachings. The next four are spoken about in relation to the final and sudden teachings. The last three are spoken about in relation to the distinct teachings within the perfect teaching. Altogether, it possesses ten doors, spoken about in relation to the common teaching (etc.). Thirdly, within 『自業助成 (Self-karma assisting in accomplishment)』, these twelve links all have two meanings. One is to explain the characteristics of one's own actions. Two is to help accomplish the subsequent function. What is called delusion in condition is ignorance (Avidyā), one's own characteristics and action (Saṃskāra) act as the cause, which helps accomplish karma (Karma). Fourthly, within 『不相舍離 (Not abandoning each other)』, the former can cause the latter, without the latter there is no former. The latter arises relying on the former, without the former there is no latter. Because they do not separate from each other, each has no self-nature. Dependent origination without self-nature manifests like an illusion. Fifthly, within 『三道不斷 (The three paths are unbroken)』, as the Twelve Links Treatise of Śuddhādhimati-bodhisattva says: 『Afflictions (Kleśa) are the first, eighth, and ninth, karma (Karma) is the second and tenth, the remaining seven are said to be suffering (Duḥkha).』 The three encompass the twelve links. From three (afflictions) arises two (karma), from two (karma) arises seven (suffering), from seven (suffering) again arises three (afflictions), therefore it revolves like a wheel. All worldly phenomena are only cause and effect, there is no person, only from empty phenomena arises empty phenomena again. The explanation says, this distinguishes the arising and manifestation of the three paths (path of affliction, path of karma, path of suffering), as well as the principle of 『no-self』. Sixth, distinguishing the prior and posterior boundaries.
中。此十二支初二是能引。次五是所引。次三是能生。后二是所生(云云)。一依此經開能所引分。先際中際合能所生。總為后際。以引遠故開之。生近故合也。七三苦分別中有二門。一理實遍通門(云云)。二隨相增現門。如此經說。謂初五支遷流相現故稱行苦。觸受二種觸對生苦故云苦苦。余為壞苦者。但壞樂名壞苦。老死支既無樂可壞。何故名壞苦耶。釋有二。一樂壞為苦。望所壞說。二以壞是苦故云壞苦。此老死支能壞生故。屬壞苦也。八因緣生中。理實無明望行無因緣義。而言因緣生行者有二義。一自種為因。無明為緣。合說故云因緣。然隱彼親種現此勝緣故。云無明因緣也。二但彼增上緣望自增上果還是親因故說無明為行因緣。余亦如是。欲明果不自起。要從因緣。因緣形奪。復各無性。是故言因緣生乃現無生。此猶順觀逆觀一泯非生不生。可知(云云)。此深觀中攝后三門合成四句。一不自生。二不他生。三不共生。四不無因生。釋此四句諸論不同。略有五說。一約破外道釋。謂諸法不從冥諦。自性生故。云不自生。二不從梵天自在天等生故。云不他生。三亦非微塵大種和合生故。云不共生。四亦非無因自然而起故。云不無因生。二約破二乘。一謂諸法不定。從自同類因生故。云不自生。二不定從異熟
【現代漢語翻譯】 中。這十二支中，最初的兩個（無明、行）是能引發者。接下來的五個（識、名色、六入、觸、受）是被引發者。再接下來的三個（愛、取、有）是能產生者。最後的兩個（生、老死）是被產生者（等等）。 一、根據此經，區分能引發和被引發。最初的階段和中間的階段合起來是能產生和被產生。因為引發是長遠的，所以要區分開來。產生是近期的，所以要合併起來。 七、在三種苦的分別中，有兩種角度。一是理體上普遍相通的角度（等等）。二是隨現象增盛顯現的角度。就像此經所說，最初的五個支（無明、行、識、名色、六入）遷流變化，所以稱為行苦。觸和受兩種，因為觸對而產生苦，所以稱為苦苦。其餘的稱為壞苦。但是，只有失去快樂才叫壞苦。老死支既然沒有快樂可以失去，為什麼稱為壞苦呢？解釋有兩種。一是快樂失去而成為苦，這是從所失去的事物來說的。二是因為失去本身就是苦，所以稱為壞苦。這老死支能破壞生命，所以屬於壞苦。 八、在因緣生法中，理體上來說，無明對於行並沒有因緣的意義。但說因緣生行有兩種意義。一是自身種子為因，無明為緣，合起來說是因緣。然而，隱藏那親近的種子，顯現這殊勝的緣，所以說無明是因緣。二是僅僅是那增上緣，對於自身的增上果來說，還是親近的因，所以說無明是行的因緣。其餘的也是這樣。想要說明果不是自己產生的，一定要從因緣而來。因緣互相影響，又各自沒有自性。所以說因緣生，才能顯現無生。這就像順觀和逆觀，一旦泯滅，就既非生也非不生，可以理解（等等）。 這深刻的觀察中包含了後面的三個門，合成為四句：一、不自己產生。二、不從他產生。三、不共同產生。四、不無因而生。 解釋這四句，各論典不同，大致有五種說法。一是用來破斥外道的說法。認為諸法不是從冥諦（Pradhāna），自性（Prakṛti）產生，所以說不自己產生。二不是從梵天（Brahmā），自在天（Īśvara）等產生，所以說不從他產生。三也不是從微塵（aṇu），大種（mahābhūta）和合產生，所以說不共同產生。四也不是沒有原因自然而起，所以說不無因而生。二是用來破斥二乘的說法。一是認為諸法不是一定從自身同類因產生，所以說不自己產生。二不是一定從異熟
【English Translation】 Among these twelve nidānas, the first two (Avidyā, Saṃskāra) are the 'able to lead'. The next five (Vijñāna, Nāmarūpa, Ṣaḍāyatana, Sparśa, Vedanā) are 'what is led'. The next three (Tṛṣṇā, Upādāna, Bhava) are 'able to produce'. The last two (Jāti, Jarā-maraṇa) are 'what is produced' (etc.). 1. According to this sutra, distinguish between 'able to lead' and 'what is led'. The initial stage and the middle stage together are 'able to produce' and 'what is produced'. Because leading is far-reaching, it should be distinguished. Production is near, so it should be combined. 7. In the distinction of the three kinds of suffering, there are two perspectives. One is the perspective of principle, which is universally applicable (etc.). The other is the perspective of increasing manifestation according to phenomena. As this sutra says, the first five nidānas (Avidyā, Saṃskāra, Vijñāna, Nāmarūpa, Ṣaḍāyatana) are in constant flux and change, so they are called 'suffering of change' (saṃskāra-duḥkha). 'Touch' (Sparśa) and 'sensation' (Vedanā), because of contact, produce suffering, so they are called 'suffering of suffering' (duḥkha-duḥkha). The rest are called 'suffering of cessation' (vipariṇāma-duḥkha). However, only the loss of happiness is called 'suffering of cessation'. Since the nidāna of 'old age and death' (Jarā-maraṇa) has no happiness to lose, why is it called 'suffering of cessation'? There are two explanations. One is that happiness is lost and becomes suffering, which is from the perspective of what is lost. The other is that because loss itself is suffering, it is called 'suffering of cessation'. This nidāna of 'old age and death' can destroy life, so it belongs to 'suffering of cessation'. 8. In the arising of dependent origination (Pratītyasamutpāda), in principle, ignorance (Avidyā) has no causal relationship with action (Saṃskāra). But there are two meanings to saying that dependent origination gives rise to action. One is that one's own seed is the cause, and ignorance is the condition, and together they are called dependent origination. However, the close seed is hidden, and this excellent condition is manifested, so it is said that ignorance is the condition. The second is that only that enhancing condition, in relation to its own enhancing result, is still a close cause, so it is said that ignorance is the condition for action. The rest are the same. If you want to explain that the result is not self-produced, it must come from conditions. Conditions influence each other, and each has no self-nature. Therefore, it is said that dependent origination manifests non-arising. This is like observing in forward and reverse order, once extinguished, it is neither arising nor non-arising, which can be understood (etc.). This profound observation includes the last three doors, combined into four sentences: 1. Not self-produced. 2. Not produced from others. 3. Not produced jointly. 4. Not produced without a cause. Explaining these four sentences, the various treatises differ, with roughly five explanations. One is used to refute the views of externalists. It holds that phenomena are not produced from Pradhāna (冥諦), Prakṛti (自性), so it is said not self-produced. Two, not produced from Brahmā (梵天), Īśvara (自在天), etc., so it is said not produced from others. Three, not produced from the combination of aṇu (微塵), mahābhūta (大種), so it is said not produced jointly. Four, not arising naturally without a cause, so it is said not produced without a cause. The second is used to refute the views of the Two Vehicles. One is that phenomena are not necessarily produced from the same kind of cause, so it is said not self-produced. Two, not necessarily from Vipāka
因生故。云不他生。三又亦非彼俱有因生故云不共生。四小乘中。許無明支前不正思惟托虛而起。似若無因。今亦不爾故。離無因三。約法現空。一果不自起名不自生。二自既不立。對誰辨他。又他亦各自皆不成。自云何他生。故云不他生。三自他因果既各不成故。云不共生。四離因緣外無別果法故。云不無因生。此上三重。如般若燈論及中論等說。四約因緣形奪。對法論云。自種有故不從他。待眾緣故非自作。無作用故不共生。有功能故非無因。凡諸緣起雙土二句已為甚深。況總土四句。是故緣起最極甚深。五約緣起無礙門。但因緣生果。因緣相望各有二義。一全有力二全無力。謂因望于果有全不生。緣必全生故。云因不生緣生故。二緣望于果。亦全不生因必生故。云緣不生自因生故。三二力不俱故不共生。四二無力亦不俱故。不無因生。此門有二義。一據力具有不有義故令相入。謂因有力時。緣必無力。是故由因有力故能攝他。由緣無力故能入他。會彼緣力總歸因力。名不他生。雖言不他反現自生。因力歸緣不自亦爾。反前思之。以二力二無力各不俱故。無彼不相入。一力一無力相歸故恒時相入。以不相障礙。增上緣寬故。一切諸法無不相入。十忽品云。菩薩善觀緣起法。於一法中解眾多法。眾多法中解了一法。
【現代漢語翻譯】 現代漢語譯本 因為有產生的原因。所以說不是從其他地方產生。第三，也不是自己和其它原因共同產生，因為有產生的原因，所以說不是共同產生。第四，小乘佛教中，認為在『無明』（avidyā, ignorance）這一支之前，不正當的思考依託虛妄而生起，看起來好像沒有原因。但現在不是這樣，所以遠離了無因。以上三種情況，是從法呈現空性的角度來說的：第一，果不是自己產生，叫做『不自生』。第二，自己都不能成立，又怎麼能分辨『他』呢？而且『他』各自也都不能成立，自己又怎麼能從『他』產生呢？所以說『不他生』。第三，自己和他人的因果各自都不能成立，所以說『不共生』。第四，因為在因緣之外沒有別的果法，所以說『不無因生』。以上三重含義，如《般若燈論》和《中論》等所說。第四，是從因緣的形態和作用的角度來分析。對法論說，因為有自己的種子，所以不是從『他』產生；因為等待眾多的因緣，所以不是自己產生；因為沒有作用，所以不是共同產生；因為有功能，所以不是沒有原因。凡是緣起，只用雙重肯定和否定就已經非常深刻了，更何況是總括四句。所以緣起是最極深刻的。第五，是從緣起無礙的角度來說。只是因緣產生果，因緣相互觀望，各有兩種含義：第一，完全有力，第二，完全無力。說因對於果有完全不產生的作用，緣必定完全產生作用，所以說『因不生緣生故』。第二，緣對於果，也有完全不產生作用，因必定產生作用，所以說『緣不生自因生故』。第三，兩種力量不能同時存在，所以『不共生』。第四，兩種無力也不能同時存在，所以『不無因生』。這個角度有兩種含義：一是根據力量具有的有和沒有的含義，使它們相互進入。說因有力的時候，緣必定無力。所以因為因有力，所以能夠攝取『他』。因為緣無力，所以能夠進入『他』。匯合那些緣的力量，總歸於因的力量，叫做『不他生』。雖然說『不他』，反而顯現出『自生』。因的力量歸於緣，不自己產生也是這樣。反過來思考前面的內容。因為兩種力量和兩種無力各自不併存，所以沒有那種不相互進入的情況。一種力量和一種無力相互歸屬，所以恒常相互進入。因為不互相障礙，增上緣寬廣，所以一切諸法沒有不相互進入的。《十忽品》說，菩薩善於觀察緣起法，在一個法中理解眾多法，在眾多法中理解一個法。
【English Translation】 English version Because of the cause of arising, it is said that it does not arise from elsewhere. Thirdly, it is also not jointly produced by itself and other causes, because there is a cause of arising, so it is said that it is not jointly produced. Fourthly, in the Hinayana Buddhism, it is believed that before the branch of 'Avidyā' (ignorance), improper thinking arises relying on falsehood, which seems to have no cause. But now it is not like this, so it is far from being without cause. The above three situations are from the perspective of the Dharma presenting emptiness: First, the fruit is not produced by itself, called 'not self-arising'. Second, if oneself cannot be established, how can one distinguish 'other'? Moreover, 'other' cannot be established by themselves, how can oneself be produced from 'other'? So it is said 'not other-arising'. Third, the cause and effect of oneself and others cannot be established separately, so it is said 'not jointly arising'. Fourth, because there is no other fruit Dharma outside of causes and conditions, it is said 'not without cause'. The above three meanings are as described in the Prajñāpradīpa and the Mūlamadhyamakakārikā. Fourth, it is analyzed from the perspective of the form and function of causes and conditions. The Abhidharma says that because there is one's own seed, it is not produced from 'other'; because it waits for many causes and conditions, it is not produced by itself; because there is no function, it is not produced jointly; because it has function, it is not without cause. All arising of conditions, using only double affirmation and negation is already very profound, let alone summarizing the four sentences. Therefore, dependent origination is the most profound. Fifth, it is from the perspective of the unobstructedness of dependent origination. Only causes and conditions produce fruit, and causes and conditions look at each other, each with two meanings: First, completely powerful, and second, completely powerless. It is said that the cause has a completely non-producing effect on the fruit, and the condition must completely produce an effect, so it is said 'cause does not produce condition, therefore condition produces'. Second, the condition also has a completely non-producing effect on the fruit, and the cause must produce an effect, so it is said 'condition does not produce, therefore self-cause produces'. Third, the two forces cannot coexist, so 'not jointly arising'. Fourth, the two powerlessness cannot coexist, so 'not without cause'. This perspective has two meanings: one is based on the meaning of having and not having power, so that they enter each other. It is said that when the cause is powerful, the condition must be powerless. So because the cause is powerful, it can take 'other'. Because the condition is powerless, it can enter 'other'. The power of those conditions is combined and attributed to the power of the cause, called 'not other-arising'. Although it is said 'not other', it shows 'self-arising' instead. The power of the cause belongs to the condition, and it is also the same if it does not produce itself. Think back to the previous content. Because the two forces and the two powerlessness do not coexist, there is no situation where they do not enter each other. One force and one powerlessness belong to each other, so they always enter each other. Because they do not hinder each other, and the Adhipati-pratyaya (dominant condition) is broad, all Dharmas enter each other. The Daśabala-samādhi-vikrama chapter says that Bodhisattvas are good at observing the Dharma of dependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas.
良由此門故也。二據體有空不空義故有相。即謂非直因力歸緣明其相入。亦乃因體由緣現。因性空攝同於緣。何者。謂若無緣即無因故。以生果名因。無緣果不生。是時不名因。明知。此因會歸彼緣。為不自生。是故緣是有義無不能攝。因是空義無不受攝。因受攝故廢已同緣。緣能攝故攝因同。已餘因攝緣受等。並準思知。由此義故。諸法相即無所障礙。上文云。知一即多多即一等。皆此義也。是故無盡大緣起法無礙自在。皆從此門而開現矣。九因緣縛說中。因緣生縛者。謂此緣起互相縛住不得。是生以是縛故。復非是滅。以一縛字。印此法體離諸分別。然是緣起縛相亦離故。寄言以現故云縛說。為明此縛。但在說中。此門現緣起法事相。向盡理性將現極微妙處故論云。隨順觀世諦即入第一義諦。是此門也。十無所有盡中。明此有支虛相既盡。隨順無所有。徹到第一義此現不壞俗。而恒真也。故云無明因緣諸行生是隨順無所有。問。無明生行。是順所有。何故乃言順無所有。答。乘前諸門次第。至此現彼無明。正生行時。即順無生入理故也(云云)。何故經中順無。論名順有。釋經意。以緣歸理說。論意以性從相說。各現別意故作是說(云云)。一有支行列。二攝歸一心。三力用相生。四前後相屬。五三道輪環。六三
【現代漢語翻譯】 現代漢語譯本 良由此門故也。二據體有空不空義故有相。即謂非直因力歸緣明其相入，亦乃因體由緣現，因性空攝同於緣。何者？謂若無緣即無因故，以生果名因，無緣果不生，是時不名因。明知，此因會歸彼緣，為不自生。是故緣是有義無不能攝，因是空義無不受攝。因受攝故廢已同緣，緣能攝故攝因同已。余因攝緣受等，並準思知。由此義故，諸法相即無所障礙。上文云：『知一即多多即一等』，皆此義也。是故無盡大緣起法無礙自在，皆從此門而開現矣。 九、因緣縛說中。因緣生縛者，謂此緣起互相縛住不得，是生以是縛故，復非是滅。以一『縛』字，印此法體離諸分別。然是緣起縛相亦離故，寄言以現故云『縛說』。為明此縛，但在說中。此門現緣起法事相，向盡理性將現極微妙處故，論云：『隨順觀世諦即入第一義諦』，是此門也。 十、無所有盡中。明此有支虛相既盡，隨順無所有，徹到第一義此現不壞俗，而恒真也。故云：『無明因緣諸行生是隨順無所有』。問：無明生行，是順所有，何故乃言順無所有？答：乘前諸門次第，至此現彼無明，正生行時，即順無生入理故也（云云）。何故經中順無，論名順有？釋經意，以緣歸理說；論意以性從相說，各現別意故作是說（云云）。一有支行列，二攝歸一心，三力用相生，四前後相屬，五三道輪環，六三
【English Translation】 English version It is good because of this gate. Secondly, according to the body, there is the meaning of emptiness and non-emptiness, therefore there is form. That is to say, it is not only the power of cause returning to conditions that clarifies their mutual entry, but also the body of cause manifests through conditions, and the emptiness of cause's nature is included in the same way as conditions. Why? Because if there are no conditions, there is no cause. Because the production of a result is called a cause, if there is no condition, the result is not produced. At that time, it is not called a cause. Clearly knowing, this cause converges to that condition, and is not self-generated. Therefore, condition has the meaning of existence and cannot not include it, and cause has the meaning of emptiness and cannot not be included. Because cause is included, it abandons itself and becomes the same as condition. Because condition can include, it includes cause as well. Other causes including conditions, acceptance, etc., should all be understood accordingly. Because of this meaning, the mutual identity of all dharmas is without obstruction. The above text says: 'Knowing one is knowing many, and knowing many is knowing one,' all of this is this meaning. Therefore, the inexhaustible great dependent origination dharma is unobstructed and free, and all are opened and manifested from this gate. Nine, in the 'Explanation of the Bond of Cause and Condition'. 'The bond of cause and condition' means that these dependent origination are mutually bound and cannot be released. This is born because of this bond, and is therefore not extinguished. With one word 'bond', it seals this dharma body, separating it from all distinctions. However, the aspect of the bond of dependent origination is also separate, so it is expressed through words, hence it is called 'Explanation of the Bond'. To clarify this bond, it is only in the explanation. This gate manifests the phenomena of dependent origination, and is about to reveal the extremely subtle place of exhausting rationality. Therefore, the treatise says: 'Following the observation of worldly truth, one enters the first principle truth,' this is this gate. Ten, in the 'Exhaustion of Non-Existence'. It clarifies that the illusory aspect of this branch of existence is exhausted, following non-existence, thoroughly reaching the first principle truth. This manifests without destroying the mundane, and is eternally true. Therefore, it says: 'Ignorance as the cause and condition for the arising of actions is following non-existence.' Question: Ignorance gives rise to actions, which is following existence, so why is it said to be following non-existence? Answer: Following the order of the previous gates, reaching this point, it manifests that ignorance, at the very moment of giving rise to actions, is following non-birth and entering principle (etc.). Why does the sutra say following non-existence, while the treatise says following existence? Explaining the meaning of the sutra, it is explained with conditions returning to principle; the meaning of the treatise is explained with nature following phenomena, each manifesting a different meaning, hence this explanation (etc.). One, the arrangement of the branches of existence; two, inclusion returning to one mind; three, mutual arising of power and function; four, mutual dependence of before and after; five, the cycle of the three paths; six, three
際因果。七三苦過失。八從因無性。九似有若無。十泯同平等。配結前十文現可見。
搜玄雲。初因緣分次第觀治我見執(云云)。二依止一心觀治彼外境自性執(云云)。三自因觀治異計因緣執。四不捨離觀治因果異時計。五三道觀治因緣廢事計理執。六三際觀治無因執。七三苦觀治樂凈執。八因緣觀治單因有力生果(云云)。因緣生理。因有決定用。緣有發果。能方得法生。若但因力無緣發果能者。其因六義不現在前(云云)。又依小乘六因四緣。若依三乘。即十因二十因等。若依一乘即隨法辨因為二。因緣理事各別與法界等。今六因義唯一乘能窮。此約別教說也。九因緣生滅縛觀。此下二觀但治心惑。通義可知。謂因緣共力能感果執(云云)。前因緣生果。生義是增空義。是微為因緣。法順生迷增故。今緣縛法空義。是增生力義。微為緣起法。順生無分別智故。故下經云。緣起之法離有無也。此雖無生力。以空義成故。離自性生。經云。無住為本故。十無所有盡觀。所治局心惑。亦可通諸使。俗諦通攝故。為執因緣。但有應俗相。自體空義。不現在前故。是障也(云云)。諸緣生法不起則已。起則雙現。如彼渴鹿見陽炎。水乾濕並彰。又如映象染凈雙現。此是正理。問。其所現空。為是真諦。為是俗諦。
【現代漢語翻譯】 現代漢語譯本 際因果：觀察三際（過去、現在、未來）的因果關係。 七三苦過失：觀察三種苦（苦苦、壞苦、行苦）的過患。 八從因無性：觀察諸法從因緣生，其自性本空。 九似有若無：觀察諸法似有實無，如幻如化。 十泯同平等：觀察諸法體性平等，無差別相。 配結前十文現可見：將以上十種觀法與前面的經文結合起來，其義理便可顯現。
《搜玄記》中說： 初因緣分次第觀治我見執（云云）：首先通過因緣的次第觀來對治我見執著。 二依止一心觀治彼外境自性執（云云）：其次依靠一心觀來對治對外境自性的執著。 三自因觀治異計因緣執：通過觀察自因來對治其他宗派所說的因緣。 四不捨離觀治因果異時計：通過不捨離的觀法來對治認為因果不同時的觀點。 五三道觀治因緣廢事計理執：通過三道觀來對治因緣廢事的執著。 六三際觀治無因執：通過三際觀來對治無因論。 七三苦觀治樂凈執：通過三苦觀來對治對快樂和清凈的執著。 八因緣觀治單因有力生果（云云）：通過因緣觀來對治認為單因就能有力產生結果的觀點。因緣的生理是，因有決定的作用，緣有引發結果的作用，因緣和合才能使法產生。如果只有因的力量而沒有緣來引發結果，那麼因的六種意義就不會顯現。 又依據小乘的六因四緣，如果依據三乘，就有十因、二十因等。如果依據一乘，就隨法辨別因，分為二種。因緣的理和事各自與法界相等。現在六因的意義只有一乘才能窮盡，這是從別教的角度來說的。 九因緣生滅縛觀：以下兩種觀法只對治心裡的迷惑，通用的意義可以知道。就是說因緣共同的力量能夠感得果的執著。前面說因緣產生果，生的意義是增加，空的意義是微小。因為因緣之法順著生迷而增加，現在緣縛法的空義是增加生力義，微小的是緣起法，順著產生無分別智。所以下面的經文說，緣起之法離有離無。這雖然沒有生力，因為空義成就的緣故，離開了自性生。經中說，以無住為根本。 十無所有盡觀：所對治的侷限於心裡的迷惑，也可以通於各種煩惱，因為俗諦普遍攝受的緣故。因為執著因緣，只有應俗的相，自體空義不顯現，所以是障礙。 諸緣生法不起則已，起則雙現。如彼渴鹿見陽炎，水乾濕並彰。又如映象染凈雙現。此是正理。 問：其所現空，為是真諦，為是俗諦？
【English Translation】 English version Observing causality across the three times (past, present, and future). Seven, observing the faults of the three kinds of suffering. Eight, observing that phenomena are without inherent nature due to their arising from causes. Nine, observing that phenomena appear to exist but are actually non-existent, like illusions. Ten, observing that the nature of all phenomena is equal, without differentiation. Matching and connecting the previous ten texts makes the meaning visible.
In 'Sou Xuan Ji' it says: First, observing the sequence of causes and conditions to cure the attachment to self-view (etc.). Second, relying on the one-mind observation to cure the attachment to the self-nature of external objects (etc.). Third, observing self-causes to cure the attachment to other's theories of causality. Fourth, observing without abandoning to cure the view that cause and effect are at different times. Fifth, observing the three paths to cure the attachment to abandoning affairs due to causality. Sixth, observing the three times to cure the view of no cause. Seventh, observing the three sufferings to cure the attachment to pleasure and purity. Eighth, observing causality to cure the view that a single cause can powerfully produce an effect (etc.). The physiology of causality is that the cause has a determining function, and the condition has the function of triggering the result. Only when causes and conditions come together can the Dharma arise. If there is only the power of the cause without the condition to trigger the result, then the six meanings of the cause will not manifest. Furthermore, according to the six causes and four conditions of the Hinayana, if according to the Three Vehicles, there are ten causes, twenty causes, etc. If according to the One Vehicle, then causes are distinguished according to the Dharma, divided into two types. The principle and phenomena of causality are each equal to the Dharmadhatu. Now, the meaning of the six causes can only be fully understood by the One Vehicle. This is said from the perspective of the Separate Teaching. Ninth, observing the bondage of the arising and ceasing of causality: The following two observations only cure the delusions in the mind, and the general meaning can be understood. That is to say, the combined power of causes and conditions can bring about the attachment to the result. Earlier, it was said that causes and conditions produce the result, the meaning of 'arising' is increase, and the meaning of 'emptiness' is subtle. Because the Dharma of causes and conditions follows delusion and increases, now the emptiness meaning of binding the Dharma by conditions is the meaning of increasing the power of arising, and subtle is the Dharma of dependent origination, which follows the arising of non-discriminating wisdom. Therefore, the following sutra says, 'The Dharma of dependent origination is apart from existence and non-existence.' Although this has no power of arising, it is because the meaning of emptiness is accomplished, and it is apart from self-nature arising. The sutra says, 'Taking non-abiding as the root.' Tenth, observing the exhaustion of non-existence: What is being cured is limited to the delusions in the mind, but it can also extend to all afflictions, because the conventional truth universally encompasses them. Because of attachment to causality, there is only the appearance of conforming to convention, and the meaning of the emptiness of self-nature does not manifest, so it is an obstacle. If phenomena arising from conditions do not arise, then they are already at rest; if they arise, then they appear simultaneously. Like a thirsty deer seeing a heat haze, water, dryness, and wetness are all manifested. Also, like a mirror image, purity and defilement appear simultaneously. This is the correct principle. Question: Is the emptiness that appears the ultimate truth or the conventional truth?
又此觀法與前緣生。及以生縛云何取別。答。因緣及縛唯成順有。今第十觀空有俱順。又此空有並是俗諦。泛明真俗此有多義。一體相相對。二空有相對。如此分真俗。其義非一。若空有分真俗。有則為俗。空則為真。即證智所知。若體相相對。空有可以相論故。若約此義。俗諦通空。有。此空是自體空。非事空也。故論云。是心真如相。能示摩訶衍體。故知雖是真如得名俗相。不是體也。此則空有同爲一相。以緣順性理事。為此觀體故。上文云。十二緣生是無為也。十觀亦有相生次第。為知諸虛妄過故。故有第一。既識妄已未知妄法。依何得生。故有第二識。知所依未知有何理。故有第三。已知生理。未知依何時。故有第四識。知時已未知約何義。故明第五。知其義已有何本末。故有第六。知本末已未知有何過。故有第七。知其過已云何對事成。故有第八。知成已未知有何相。故有第九。知相已疑謂乖理故有第十。依經十番訖。
錐穴記第十觀云。此即因緣盡于自如也。此即俗諦離分別之際。自此去所即是初最粗愚癡顛倒即此甚深法。隨舉一盡攝一切。無盡自在緣起法。正十數所現普法緣起道理也。
緣起一言(至)無分別者。大記云。緣起一言乃至何須多門等者。起此問意。初標真性。示緣起體。即
【現代漢語翻譯】 現代漢語譯本 此外，這種觀法與之前的緣生觀，以及用生來束縛（眾生）的觀點，如何區分？回答：因緣和束縛都只是成就順應『有』的方面。而現在的第十觀，則是空和有都順應。而且，這裡的空和有都是俗諦。廣泛地闡明真諦和俗諦，這裡有很多意義。一是體和相的相對，二是空和有的相對。這樣區分真諦和俗諦，其意義不止一種。如果用空和有來區分真諦和俗諦，那麼有就是俗諦，空就是真諦，也就是證智所知。如果用體和相來相對，空和有就可以互相討論。如果按照這個意義，俗諦就貫通空和有。這裡的空是自體空，不是事空。所以《論》中說：『是心真如相，能示摩訶衍體。』所以知道即使是真如，也可以被稱作俗相，但不是本體。這就可以認為空和有是同一相，因為緣順應了性理，作為這種觀法的本體。所以上文說，『十二緣生是無為』。十觀也有相生的次第，爲了知道各種虛妄的過失，所以有第一觀。已經認識了虛妄，但不知道虛妄之法，依據什麼產生，所以有第二識觀。知道了所依據的，但不知道有什麼道理，所以有第三觀。已經知道了生理，但不知道依據什麼時候，所以有第四識觀。知道了時間，但不知道依據什麼意義，所以闡明第五觀。知道了意義，但不知道有什麼本末，所以有第六觀。知道了本末，但不知道有什麼過失，所以有第七觀。知道了過失，如何對事成就，所以有第八觀。知道了成就，但不知道有什麼相，所以有第九觀。知道了相，懷疑與道理相悖，所以有第十觀。依據經文，十番完畢。
《錐穴記》第十觀說：『這也就是因緣窮盡于自如（Tathata）的境界。』這也就是俗諦離開分別的時刻。從這裡開始所涉及的就是最初最粗的愚癡顛倒，也就是這種甚深之法。隨便舉出一個就涵蓋一切，是無盡自在的緣起法，正是十數所顯現的普遍法緣起的道理。
『緣起』一言（到）『無分別者』。《大記》說：『緣起一言乃至何須多門等者』，提出這個問題的意思是，首先標明真性，顯示緣起的本體。
【English Translation】 English version Furthermore, how does this contemplation method differ from the previous contemplation on Dependent Origination (Pratītyasamutpāda), and the view of being bound by birth? Answer: Cause and condition (Hetupratyaya) and bondage only accomplish the aspect of conforming to 'existence'. However, the current tenth contemplation conforms to both emptiness and existence. Moreover, both emptiness and existence here are conventional truths (Saṃvṛtisatya). Broadly explaining the true and conventional truths, there are many meanings here. First, the relativity of substance and appearance; second, the relativity of emptiness and existence. Distinguishing true and conventional truths in this way has more than one meaning. If emptiness and existence are used to distinguish true and conventional truths, then existence is the conventional truth, and emptiness is the true truth, which is what is known by the wisdom of realization. If substance and appearance are relative, emptiness and existence can be discussed in relation to each other. According to this meaning, conventional truth pervades both emptiness and existence. The emptiness here is the emptiness of self-nature, not the emptiness of phenomena. Therefore, the Treatise says: 'This mind is the aspect of Suchness (Tathata), which can reveal the substance of Mahayana.' Therefore, know that even though it is Suchness, it can be called a conventional aspect, but it is not the substance. This can be considered that emptiness and existence are the same aspect, because conditions conform to the nature and principle, serving as the substance of this contemplation. Therefore, the previous text says, 'The Twelve Links of Dependent Origination are unconditioned (Asamskrta)'. The ten contemplations also have a sequential order of arising, in order to know the various faults of delusion, so there is the first contemplation. Having recognized delusion, but not knowing the deluded dharma, based on what does it arise, so there is the second contemplation of consciousness (Vijñāna). Knowing what is relied upon, but not knowing what principle there is, so there is the third contemplation. Having known the physiology, but not knowing based on what time, so there is the fourth contemplation of consciousness. Knowing the time, but not knowing based on what meaning, so the fifth contemplation is explained. Knowing the meaning, but not knowing what beginning and end there is, so there is the sixth contemplation. Knowing the beginning and end, but not knowing what faults there are, so there is the seventh contemplation. Knowing the faults, how to accomplish things, so there is the eighth contemplation. Knowing the accomplishment, but not knowing what aspect there is, so there is the ninth contemplation. Knowing the aspect, suspecting that it contradicts the principle, so there is the tenth contemplation. Based on the sutra text, the ten rounds are completed.
The tenth contemplation in the 'Awl Hole Record' says: 'This is the realm where cause and condition are exhausted in Suchness.' This is the moment when conventional truth is separated from discrimination. From here on, what is involved is the initial and most coarse ignorance and inversion, which is this profound dharma. Randomly citing one encompasses everything, it is the endless and unhindered Dependent Origination, precisely the principle of universal Dependent Origination manifested by the ten numbers.
The word 'Dependent Origination' (to) 'without discrimination'. The 'Great Record' says: 'The word 'Dependent Origination' and so on, why need many doors, etc.', the meaning of raising this question is to first mark the true nature and show the substance of Dependent Origination.
無分別理已現了手。何煩更說中即等多門耶。如是問也。答。具縱奪文現可知。問。何不釋六門而問答耶。答。第六門者總結上意故。釋五門其義已盡故也。了手者事畢之言也。法記云。淫怒癡性即是菩提者。古人云。只知用水令凈於物。不知令凈濁水也。此意云何。謂如欲凈於水。若取于石水不得凈。不動土石水方自凈。凈自心者亦復如是。若欲斷除三毒煩惱。則心不得凈。三毒不動。心自清凈。是故凡詣勝熱婆羅門善知識所受癡法門。即得安住照明。遇滿足王知識受嗔法門。即得安樂。三昧。遇婆須密知識受貪法門。即得離欲實際也。
探玄。方便命知識。疏云。如是反道上下文中。總有三類。一此位同邪見。二滿足王同嗔恚。三婆須密同貪愛。是故三毒相併有正法。然有四義。一當相即空故諸法無行。經云。貪慾即是道。恚癡亦復然。於此三事中。有無量佛法。解云。此約即空是佛法。非事即是佛法。二約巧攝生說為佛法。非謂即是如凈名云。先以欲拘牽后令入佛智等。三留惑潤生長。菩薩道說有佛法。非謂即是如凈名云。一切煩惱為如來種。四當相即是。不同前三。
法記云。七種苦諦者。七種生死也。謂分段有三。變易有四。分段三者是三界也。變易四者。一方便生死。二因緣生死。三有有生
【現代漢語翻譯】 現代漢語譯本： 無分別的真理已經顯現於眼前，何必還要再說中即等多種法門呢？這是提問。回答：縱奪的文法已經完備，現在可以知曉。問：為什麼不解釋六門而進行問答呢？答：第六門是總結上面的意思，解釋前五門，其意義已經完備。『了手』是事情完畢的意思。《法記》中說：『淫怒癡的本性就是菩提』。古人說：『只知道用水來使物體乾淨，不知道使渾濁的水變乾淨』。這個意思是什麼呢？意思是說，如果想要使水乾凈，如果取動石頭，水就不能乾淨；不動土石，水自然乾淨。凈化自己的心也是這樣。如果想要斷除貪嗔癡三種毒害煩惱，那麼心就不能乾淨；三種毒害不動，心自然清凈。所以，凡是到勝熱（勝熱婆羅門，一種外道）婆羅門善知識那裡接受癡法門，就能安住照明；遇到滿足王（滿足王，歷史人物）知識接受嗔法門，就能得到安樂三昧；遇到婆須密（婆須密，佛教人物）知識接受貪法門，就能得到離欲的實際境界。 探玄中說，方便是生命知識。疏中說：像這樣反道上下文中，總共有三類。第一類是此位同邪見，第二類是滿足王同嗔恚，第三類是婆須密同貪愛。因此，三種毒害相互並存也有正法。然而有四種意義：一是當相即空，所以諸法無行。《經》中說：『貪慾就是道，嗔恚愚癡也是這樣。在這三件事中，有無量的佛法。』解釋說：這是就即空而言是佛法，不是事情本身就是佛法。二是就巧妙地攝受眾生，說為佛法，不是說它本身就是，如《凈名經》說：『先用慾望來拘束牽引，然後使他們進入佛的智慧』等等。三是保留迷惑來滋潤生長菩薩道，說有佛法，不是說它本身就是，如《凈名經》說：『一切煩惱都是如來的種子』。四是當相就是，不同於前三種。 《法記》中說：七種苦諦，就是七種生死。其中，分段生死有三種，變易生死有四種。分段生死三種是指三界（三界：欲界、色界、無色界）的生死。變易生死四種是：一、方便生死，二、因緣生死，三、有有生
【English Translation】 English version: The principle of non-discrimination has already manifested itself. Why bother to further discuss the 'middle way' and other doctrines? This is a question. The answer is: The structure of affirmation and negation is complete and can now be understood. Question: Why not explain all six gates and then engage in questions and answers? Answer: The sixth gate summarizes the above meaning. Explaining the first five gates is sufficient to convey the complete meaning. '了手 (liǎo shǒu)' means the matter is completed. The Dharma Record says: 'The nature of lust, anger, and ignorance is Bodhi.' An ancient person said: 'They only know how to use water to make things clean, but they do not know how to make muddy water clean.' What does this mean? It means that if you want to make water clean, if you move the stones, the water will not become clean; if you do not move the earth and stones, the water will naturally become clean. Purifying one's own mind is also like this. If you want to eliminate the three poisons of greed, hatred, and delusion, then the mind cannot become clean; if the three poisons do not move, the mind will naturally become pure. Therefore, whoever goes to the Brahman 勝熱 (Shèngrè) (Shèngrè Brahman, a type of heretic) good teacher and receives the Dharma gate of delusion will be able to abide in illumination; whoever meets the King 滿足 (Mǎnzú) (Mǎnzú King, a historical figure) teacher and receives the Dharma gate of anger will obtain the Samadhi of peace and happiness; whoever meets the teacher 婆須密 (Póxūmì) (Póxūmì, a Buddhist figure) and receives the Dharma gate of greed will obtain the actual state of detachment from desire. In 'Exploring the Profound,' it says that skillful means are the knowledge of life. The commentary says: In such inverted contexts, there are three categories in total. The first category is the same as wrong views in this position, the second category is the same as anger as King 滿足 (Mǎnzú), and the third category is the same as greed as 婆須密 (Póxūmì). Therefore, the three poisons coexisting also have the correct Dharma. However, there are four meanings: First, the inherent nature is emptiness, so all dharmas are without action. The Sutra says: 'Greed is the path, and so are anger and ignorance. In these three things, there are immeasurable Buddha-dharmas.' The explanation says: This refers to emptiness being the Buddha-dharma, not that the matter itself is the Buddha-dharma. Second, it is said to be Buddha-dharma in order to skillfully gather sentient beings, not that it is inherently so, as the Vimalakirti Sutra says: 'First use desire to restrain and attract, and then lead them into the wisdom of the Buddha,' and so on. Third, retaining delusion to nourish and grow the Bodhisattva path is said to have Buddha-dharma, not that it is inherently so, as the Vimalakirti Sutra says: 'All afflictions are the seeds of the Tathagata.' Fourth, the inherent nature is just as it is, different from the previous three. The Dharma Record says: The seven kinds of suffering truths are the seven kinds of births and deaths. Among them, there are three kinds of segmented births and deaths, and four kinds of transformational births and deaths. The three kinds of segmented births and deaths refer to the births and deaths of the three realms (三界 (Sānjiè): Desire Realm, Form Realm, Formless Realm). The four kinds of transformational births and deaths are: 1. Birth and death of skillful means, 2. Birth and death of conditions, 3. Existence arising from existence.
死。四無有生死。
法常公攝論疏云。一方便生死。即以無明為緣感生死。非是親因故。稱方便。二因緣生死。即以無漏業為因感生死。由是親因故名因緣。三有有。則由前因緣感生有果。有此果故。名有有。四無有則老死支謝。其報盡后。更無有有果故。曰無有(云云)。
清涼演義云。無上依經云。阿羅漢．辟支佛．大地菩薩。為四種障。不得如來法身四德。一者生緣感。二者生因惑。三者有有。四者無有。何者生緣惑。即是無明住地生一切行。如無明生業。何者是生因惑。是無明住地所生諸行。比如無明所生諸業。何者有有。緣無明住地因。無明住地所起無漏行。起三種意生身。比如四取為緣。三有漏業為因。起三種有。何者無有緣。三種意生身不可覺知。微細墮滅。比如緣三有中。生唸唸老死(云云)。於三界中有四種難。一者煩惱難。二者業難。三者生報難。四者過失難。無明住地所起方便生死。如三界內煩惱難。無明住地所起因緣生死。如三界內業難。無明住地所起有有生死。如三界內生報難。無明住地所起無有生死。如三界內過失難。
法記云。無分別者者。問。各各不相即等四句。合取云耶。答爾也。謂前三句即門故。是體門也。不相即句是中門故。位不動門也。位不動故方得相
【現代漢語翻譯】 現代漢語譯本： 死。四無有生死。
法常公《攝論疏》說：一、方便生死，即以無明（avidyā，對事物真相的迷惑）為緣感得生死，並非是直接的原因，所以稱為『方便』。二、因緣生死，即以無漏業為因感得生死，由於是直接的原因，所以名為『因緣』。三、有有，則由之前的因緣感生有果，因為有此果，所以名為『有有』。四、無有，則是老死支解，其報應結束后，更沒有有果，所以說『無有』。
清涼《演義》說：《無上依經》說，阿羅漢（arhat，已證解脫的聖者）、辟支佛（pratyekabuddha，獨覺者）、大地菩薩（bodhisattva，發願救度一切眾生的覺悟者），有四種障礙，不得如來法身四德。一者，生緣感；二者，生因惑；三者，有有；四者，無有。什麼是生緣惑？即是無明住地生一切行，如無明生業。什麼是生因惑？是無明住地所生諸行，比如無明所生諸業。什麼是有有？緣無明住地因，無明住地所起無漏行，起三種意生身。比如四取為緣，三有漏業為因，起三種有。什麼是無有緣？三種意生身不可覺知，微細墮滅。比如緣三有中，生唸唸老死。在三界（tridhātu，欲界、色界、無色界）中有四種難，一者，煩惱難；二者，業難；三者，生報難；四者，過失難。無明住地所起方便生死，如三界內煩惱難。無明住地所起因緣生死，如三界內業難。無明住地所起有有生死，如三界內生報難。無明住地所起無有生死，如三界內過失難。
法記說：『無分別者』，問：各各不相即等四句，合取說嗎？答：是的。前三句是即門，是體門。不相即句是中門，是位不動門。位不動才能相
【English Translation】 English version: Death. The four 'wu you' (absence) have birth and death.
The 'Commentary on the Compendium of Doctrine' by Fachang says: First, 'upaya' (skillful means) birth and death, which means that ignorance (avidyā) is the condition for experiencing birth and death. It is not a direct cause, so it is called 'upaya'. Second, 'hetu-pratyaya' (cause and condition) birth and death, which means that 'anāsrava karma' (karma free from outflows) is the cause for experiencing birth and death. Because it is a direct cause, it is called 'hetu-pratyaya'. Third, 'bhava-bhava' (existence-existence), which means that the previous cause and condition give rise to the fruit of existence. Because there is this fruit, it is called 'bhava-bhava'. Fourth, 'vibhava' (non-existence), which means that the branches of old age and death wither away. After the retribution is exhausted, there is no more fruit of existence, so it is called 'vibhava'.
The 'Elucidation' by Qingliang says: The 'Anuttarāśraya Sūtra' says that Arhats (arhat, liberated saints), Pratyekabuddhas (pratyekabuddha, solitary realizers), and great Bodhisattvas (bodhisattva, enlightened beings who vow to save all sentient beings) have four kinds of obstacles that prevent them from attaining the four virtues of the Dharmakāya (dharmakāya, the body of the Dharma) of the Tathāgata (tathāgata, the thus-gone one). First, the feeling of conditioned arising; second, the delusion of the cause of arising; third, 'bhava-bhava'; fourth, 'vibhava'. What is the delusion of conditioned arising? It is the 'avidyā-sthiti' (abode of ignorance) that gives rise to all actions, such as ignorance giving rise to karma. What is the delusion of the cause of arising? It is the various actions arising from the 'avidyā-sthiti', such as the various karmas arising from ignorance. What is 'bhava-bhava'? It is the cause of the 'avidyā-sthiti', the 'anāsrava' actions arising from the 'avidyā-sthiti', which give rise to the three kinds of 'manomayakāya' (mind-made bodies). For example, the four attachments are the condition, and the three 'sāsrava karma' (karma with outflows) are the cause, giving rise to the three kinds of existence. What is the condition of 'vibhava'? The three kinds of 'manomayakāya' are imperceptible and subtly decay and perish. For example, in the three existences, moment-to-moment old age and death arise. In the three realms (tridhātu), there are four kinds of difficulties: first, the difficulty of afflictions; second, the difficulty of karma; third, the difficulty of the retribution of birth; fourth, the difficulty of faults. The 'upaya' birth and death arising from the 'avidyā-sthiti' are like the difficulty of afflictions within the three realms. The 'hetu-pratyaya' birth and death arising from the 'avidyā-sthiti' are like the difficulty of karma within the three realms. The 'bhava-bhava' birth and death arising from the 'avidyā-sthiti' are like the difficulty of the retribution of birth within the three realms. The 'vibhava' birth and death arising from the 'avidyā-sthiti' are like the difficulty of faults within the three realms.
The 'Fa Ji' says: 'Those without discrimination', question: Are the four sentences, 'each not identical', etc., taken together? Answer: Yes. The first three sentences are the 'immediacy' gate, which is the 'essence' gate. The 'not identical' sentence is the 'middle' gate, which is the 'immovable position' gate. Only when the position is immovable can they be
入。能成一致。是故合取。不相即義。云冥然無分別也。
約喻得名(至)無不如意。大記云。海印者約喻得名者。以修羅帝釋相戰之時。諸兵具等。現於明凈海中之義。喻其三毒當相不動。即是內證海印究竟法體故也。
古記云。雲華尊者云。唯花嚴經所說之法。依海印定起也。時有智積國統難云。大集經云。如閻浮提一切眾生身及外色。如是色相海中皆有印相。是故名大海為印。菩薩亦爾。得大海印三昧。見一切眾生心行(云云)。則下四教法亦依海印定起。何故云不爾耶。雲華答曰。海印有五。一者三大阿僧祇劫歷修之帝釋。升法空須彌山頂與所知障阿修羅鬥戰之時。三科百法像。現於大圓鏡智海中之海印也。二者不可數劫歷修之帝釋。升本覺須彌頂。與根本無明阿修羅相戰之時。恒沙性德像。現於一心真如海之海印也。三者一念不生之帝釋。升一行三昧須彌頂。與妄想阿修羅相戰之時。無相無分別像。現於不二實相海之海印也。四者二佛剎微塵數劫歷修之帝釋。升總相須彌頂。與遍計阿修羅相戰之時。十種普法像。現於世界海之海印也。五者十佛之帝釋。升法性須彌頂。與無住實相阿修羅相戰之時。三種世間像。現於國土海之海印也(已上)。此五之中。前三如次始終頓也。后二如次外化內證也
【現代漢語翻譯】 現代漢語譯本： 入，能夠成就一致。因此合取，不相即的意義，說的是冥然沒有分別。
關於比喻得名（直到）無不如意。《大記》中說：『海印』是關於比喻得名。以阿修羅（Asura，非天）和帝釋（Indra，天帝）相戰的時候，各種兵器等，顯現在明凈海中的意義。比喻其三毒（貪嗔癡）當相不動，就是內證海印究竟法體的原因。
古記中說：雲華尊者說：『只有華嚴經所說的法，依海印定而生起。』當時有智積國統難說：『《大集經》中說：如閻浮提（Jambudvipa，南贍部洲）一切眾生身及外色，這樣的色相海中都有印相。因此稱大海為印。菩薩也是這樣，得到大海印三昧，見到一切眾生的心行（等等）。』那麼下四教法也依海印定而生起，為什麼說不是這樣呢？雲華回答說：海印有五種。一是三大阿僧祇劫（asamkhya kalpa，無數大劫）歷修的帝釋，升到法空須彌山（Mount Sumeru）頂，與所知障阿修羅鬥戰的時候，三科百法像，顯現在大圓鏡智海中的海印。二是不可數劫歷修的帝釋，升到本覺須彌頂，與根本無明阿修羅相戰的時候，恒沙性德像，顯現在一心真如海的海印。三是一念不生的帝釋，升到一行三昧須彌頂，與妄想阿修羅相戰的時候，無相無分別像，顯現在不二實相海的海印。四是二佛剎微塵數劫歷修的帝釋，升到總相須彌頂，與遍計阿修羅相戰的時候，十種普法像，顯現在世界海的海印。五是十佛的帝釋，升到法性須彌頂，與無住實相阿修羅相戰的時候，三種世間像，顯現在國土海的海印（以上）。』這五種之中，前三種如次第是始終頓。后兩種如次第是外化內證。
【English Translation】 English version: Entering, it can achieve unity. Therefore, it is taken together, the meaning of non-identity, which speaks of being indistinct and without differentiation.
About obtaining the name from metaphor (up to) nothing is not as desired. The 『Great Record』 says: 『The Sea Seal』 obtains its name from metaphor. It refers to the meaning of various weapons and such appearing in the clear and pure sea when the Asuras (non-gods) and Indra (the lord of gods) are at war. It is a metaphor for the fact that the three poisons (greed, hatred, and delusion) do not move when facing their respective appearances, which is the reason for the ultimate Dharma body of the inner realization of the Sea Seal.
The Ancient Record says: Venerable Yunhua said: 『Only the Dharma spoken in the Avatamsaka Sutra arises from the Sea Seal Samadhi.』 At that time, the national teacher Zhiji questioned: 『The Mahasamghata Sutra says: Like the bodies and external forms of all sentient beings in Jambudvipa (the southern continent), there are seal marks in such seas of forms. Therefore, the great sea is called a seal. Bodhisattvas are also like this, obtaining the Great Sea Seal Samadhi, seeing the mental activities of all sentient beings (etc.).』 Then the lower four teachings also arise from the Sea Seal Samadhi, why do you say it is not so?』 Yunhua replied: 『There are five types of Sea Seals. The first is the Indra who has cultivated for three great asamkhya kalpas (countless great eons), ascending to the summit of Mount Sumeru of Dharma Emptiness, and when fighting with the Asuras of the Obstruction of Knowledge, the images of the three categories and hundred dharmas appear in the Sea Seal within the Great Perfect Mirror Wisdom Sea. The second is the Indra who has cultivated for countless kalpas, ascending to the summit of Original Enlightenment Sumeru, and when fighting with the Asuras of Fundamental Ignorance, the images of the sands of the Ganges of inherent virtues appear in the Sea Seal of the One Mind True Thusness Sea. The third is the Indra of non-arising of a single thought, ascending to the summit of the One Practice Samadhi Sumeru, and when fighting with the Asuras of delusion, the images of no-form and no-discrimination appear in the Sea Seal of the Non-Dual Reality Sea. The fourth is the Indra who has cultivated for dust-mote numbers of Buddha-lands kalpas, ascending to the summit of the Total Characteristics Sumeru, and when fighting with the Asuras of universal calculation, the images of the ten universal dharmas appear in the Sea Seal of the World Sea. The fifth is the Indra of the ten Buddhas, ascending to the summit of Dharma-Nature Sumeru, and when fighting with the Asuras of Non-Abiding Reality, the images of the three types of worlds appear in the Sea Seal of the Land Sea (above).』 Among these five, the first three are, in order, the beginning, the end, and the sudden. The latter two are, in order, external transformation and internal realization.
。於此加論約因海印。應有六種。謂普賢之帝釋。升解行須彌頂。與百障阿修羅相戰之時。無盡普法像。現於錠光玻璃鏡之海印也。若約前三重意。則三乘隨分亦論海印也。而言三乘皆是海印定外所說者。約一乘海印云耳。
清涼釋海印云。以十義釋之。表無盡之用。一無心能現義。二現無所現義。三能現與所現非一義。四非異義。五無去來義。六廣大義。七普現義。八頓現義。九常現義。十非現現義。
大記云。如意者。從喻得名。乃至無不如意等者。猶如如意珠王。無福德人得之。則變為毒蛇。反害其人。若有福德之人得。則隨其意樂。雨無盡寶廣施貧人。一乘普法義理亦爾。若無圓信下劣之機聞之。則執己情見生疑起謗。反墮惡道受無盡苦。若有大心正信之人聞之。則才聞即信。即得一乘稱性之益。廣利自他。無不如意也。
見聞一乘(至)如五乘說。大記云。行者者。謂見一乘乘普法已去。未滿圓證普法等者。若約無住別教。則見聞即是圓證。今約寄位故。云見聞一乘乃至云未滿圓證普法等也。
古記云。三生有多重。一約報則過去見聞。現在解行。未來證入。二約界則界內見聞。出世得法。出出世證成。又界內通見聞解行。出世得法出出世證成。三約自分勝進。則十信已前見聞。
【現代漢語翻譯】 現代漢語譯本： 在此，進一步討論關於因陀羅網海印（Indra's net Samudramudra，比喻佛法重重無盡，一即一切，一切即一）的意義，應有六種解釋。即普賢菩薩（Samantabhadra）化身的帝釋天（Indra），在須彌山頂（Mount Sumeru）升起，與百障阿修羅（Asura，一種惡神）戰鬥時，無盡的普遍佛法形象，顯現在錠光佛（Dipankara Buddha）的玻璃鏡般的海印中。如果按照前面三重意義來理解，那麼三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）也隨各自的根器而討論海印。而說三乘都是在海印定之外所說的，只是就一乘（Ekayana，唯一佛乘）海印而言。
清涼澄觀（Qingliang Chengguan）解釋海印說，用十個方面來解釋它，表示無盡的作用：一、無心而能顯現的意義；二、顯現而無所顯現的意義；三、能顯現與所顯現並非一體的意義；四、並非異體的意義；五、沒有去來的意義；六、廣大的意義；七、普遍顯現的意義；八、頓然顯現的意義；九、常時顯現的意義；十、非顯現的顯現的意義。
《大記》（Daji，可能是指某部經的註釋）中說，『如意』（Cintamani，能如意生出寶物的寶珠）這個詞，是從比喻得來的。乃至『無不如意』等等，就像如意珠王，沒有福德的人得到它，就會變成毒蛇，反而傷害那個人。如果有福德的人得到它，就會隨著他的意願，降下無盡的寶物，廣泛地施捨給貧窮的人。一乘普遍佛法的義理也是這樣。如果沒有圓滿的信心，下劣的根器聽到它，就會執著自己的情見，產生懷疑，起誹謗，反而墮入惡道，遭受無盡的痛苦。如果有大心、正信的人聽到它，就會立刻相信，立刻得到一乘稱合自性的利益，廣泛地利益自己和他人，沒有不如意的。
『見聞一乘』（乃至）『如五乘說』。《大記》中說，『行者』（practitioner）是指見聞一乘普遍佛法之後，還沒有圓滿證得普遍佛法等等的人。如果按照無住別教（一種教義）來說，那麼見聞就是圓滿證得。現在是就寄位（暫時安立的階位）來說，所以說『見聞一乘』，乃至說『未滿圓證普法』等等。
《古記》（Gujji，可能是指某部經的古注）中說，三生（過去、現在、未來三世）有多重意義：一、從果報來說，過去見聞，現在理解和修行，未來證入。二、從界限來說，界內見聞，出世間得法，出出世間證成。又，界內通於見聞理解和修行，出世間得法，出出世間證成。三、從自身逐漸進步來說，十信位（十種信心階段）以前是見聞。
【English Translation】 English version: Here, we further discuss the meaning of Indra's net Samudramudra (an analogy for the infinite and interconnected nature of Buddhist teachings, where one is all and all is one), which should have six interpretations. That is, when Indra (Lord of the Gods), an emanation of Samantabhadra (Universal Worthy Bodhisattva), rises on the summit of Mount Sumeru and battles the hundred-impediment Asuras (a type of evil spirit), the endless images of the universal Dharma appear in the sea-seal-like mirror of Dipankara Buddha (the Buddha of Fixed Light). If understood according to the previous three meanings, then the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) also discuss Samudramudra according to their respective capacities. To say that the Three Vehicles are all spoken of outside of the Samudramudra Samadhi (concentration), it only refers to the One Vehicle (Ekayana) Samudramudra.
Qingliang Chengguan explains Samudramudra by using ten aspects to illustrate it, representing its inexhaustible function: 1. The meaning of being able to manifest without a mind; 2. The meaning of manifesting without anything being manifested; 3. The meaning of the ability to manifest and what is manifested not being one; 4. The meaning of not being different; 5. The meaning of having no coming or going; 6. The meaning of being vast; 7. The meaning of universally manifesting; 8. The meaning of manifesting suddenly; 9. The meaning of constantly manifesting; 10. The meaning of manifesting non-manifestation.
The Daji (possibly a commentary on a sutra) says that the term 'Cintamani' (wish-fulfilling jewel) is derived from a metaphor. Even 'nothing is not as desired,' etc., is like a Cintamani jewel king. If a person without merit obtains it, it will turn into a poisonous snake and harm that person instead. If a person with merit obtains it, it will, according to their wishes, rain down endless treasures and widely bestow them upon the poor. The meaning of the One Vehicle's universal Dharma is also like this. If someone without complete faith and of inferior capacity hears it, they will cling to their own emotional views, generate doubt, and give rise to slander, and instead fall into evil paths and suffer endless pain. If someone with a great mind and correct faith hears it, they will immediately believe it and immediately obtain the benefit of the One Vehicle that accords with their own nature, widely benefiting themselves and others, and nothing will not be as desired.
'Seeing and hearing the One Vehicle' (up to) 'as the Five Vehicles are spoken of.' The Daji says that 'practitioner' refers to someone who, after seeing and hearing the One Vehicle's universal Dharma, has not yet fully realized the universal Dharma, etc. If according to the non-abiding Distinct Teaching (a type of doctrine), then seeing and hearing is complete realization. Now, it is spoken of in terms of provisional stages, so it says 'seeing and hearing the One Vehicle,' and even says 'not yet fully realizing the universal Dharma,' etc.
The Guji (possibly an ancient commentary on a sutra) says that the three lives (past, present, and future) have multiple meanings: 1. From the perspective of karmic retribution, in the past there was seeing and hearing, in the present there is understanding and practice, and in the future there will be realization. 2. From the perspective of realms, within the realm there is seeing and hearing, in the transcendent world there is obtaining the Dharma, and in the transcendent-transcendent world there is accomplishment. Also, within the realm there is access to seeing, hearing, understanding, and practice, in the transcendent world there is obtaining the Dharma, and in the transcendent-transcendent world there is accomplishment. 3. From the perspective of gradual progress within oneself, before the ten stages of faith (ten levels of faith) there is seeing and hearing.
十信解行。十信滿心勝進證入。四約信解增長門。則十信見聞。三賢解行。十地證入。五約比證。則地前見聞。從初地至七地解行。八地以上證入。六約一乘三乘。則四地見聞。五六七地解行。八地證入。七約五乘配門一乘義。則八地見聞。九地解行。第十地證入。八約知識。則文殊為見聞。德云以去能行。彌勒告云。當來見我為證入。又普賢知識為證果海也。
智通記云。問見聞等三位普法正位耶。答。不也。但從三乘作是說耳。若普法正法即無位無不位。一切六道三界法界法門。無不普法正位。又一位一切位。一切位一位。如位法門。一切行教義等法門。亦爾。可思。問若爾普法中以何為始。答。得一法門以為始。此則與終無別也。
大宗地玄文論云。無超次第漸轉位者。偈云。五十一位中。如次無超轉。一中具一切。名為漸轉位。論釋曰。唯一行者。五十一種別相位中。如其次第。無超過法也。無餘究竟總持位者。偈曰。五十一位中。隨其先得入。攝一切一切。各無餘究竟。論釋曰。五十一位別相中。或有行者。以信趣入。或有行者。以真如地趣入。或有行者。以大極地趣入(云云)等。隨先得入盡攝一切。一切位地究竟無餘。亦無移轉亦無出入。一一白白也。周遍圓滿廣大位者。偈曰。五十一種
【現代漢語翻譯】 現代漢語譯本： 十信的理解和實踐。十信圓滿后，勝進並證入（更高的境界）。四、根據信解增長之門，則十信屬於見聞（階段），三賢屬於解行（階段），十地屬於證入（階段）。五、根據比證，則地前屬於見聞（階段），從初地到七地屬於解行（階段），八地以上屬於證入（階段）。六、根據一乘和三乘，則四地屬於見聞（階段），五、六、七地屬於解行（階段），八地屬於證入（階段）。七、根據五乘配合一乘的意義，則八地屬於見聞（階段），九地屬於解行（階段），第十地屬於證入（階段）。八、根據知識（善知識），則文殊（Manjusri）為見聞（的善知識），德云（Deyun）以後能夠修行，彌勒（Maitreya）告知說，將來見我為證入（的善知識）。另外，普賢（Samantabhadra）知識為證果海（的善知識）。 智通記中說：問：見聞等三位是普法正位嗎？答：不是的。只是從三乘的角度這樣說而已。如果是普法正法，就沒有位次，也沒有不是位次。一切六道、三界、法界法門，沒有不是普法正位的。又一位即一切位，一切位即一位。如位法門，一切行教義等法門，也是這樣。可以思考。問：如果這樣，普法中以什麼為開始？答：得到一個法門作為開始。這和終點沒有區別。 《大宗地玄文論》中說：沒有超越次第漸轉位的人。偈語說：『五十一位中，如次無超轉，一中具一切，名為漸轉位。』論釋說：唯一行者，在五十一種別相位中，如其次第，沒有超過的法。沒有餘究竟總持位的人。偈語說：『五十一位中，隨其先得入，攝一切一切，各無餘究竟。』論釋說：在五十一位別相中，或者有修行者以信趣入，或者有修行者以真如地趣入，或者有修行者以大極地趣入等等。隨著先得到的進入而盡攝一切，一切位地究竟無餘，也沒有移轉，也沒有出入，一一清清楚楚。周遍圓滿廣大位的人。偈語說：五十一種
【English Translation】 English version: The understanding and practice of the Ten Faiths. After the Ten Faiths are fulfilled, one advances and enters (a higher state). Fourth, according to the gate of increasing understanding and practice, the Ten Faiths belong to the stage of hearing and seeing, the Three Worthies belong to the stage of understanding and practice, and the Ten Grounds belong to the stage of entering. Fifth, according to comparison and proof, the stage before the Grounds belongs to the stage of hearing and seeing, from the First Ground to the Seventh Ground belongs to the stage of understanding and practice, and the Eighth Ground and above belong to the stage of entering. Sixth, according to the One Vehicle and the Three Vehicles, the Fourth Ground belongs to the stage of hearing and seeing, the Fifth, Sixth, and Seventh Grounds belong to the stage of understanding and practice, and the Eighth Ground belongs to the stage of entering. Seventh, according to the meaning of the Five Vehicles matching the One Vehicle, the Eighth Ground belongs to the stage of hearing and seeing, the Ninth Ground belongs to the stage of understanding and practice, and the Tenth Ground belongs to the stage of entering. Eighth, according to knowledge (good advisors), Manjusri (Manjusri) is the (good advisor) for hearing and seeing, Deyun (Deyun) and onwards are able to practice, and Maitreya (Maitreya) announces that seeing me in the future is the (good advisor) for entering. In addition, Samantabhadra (Samantabhadra)'s knowledge is the (good advisor) for entering the sea of fruition. The Zhitong Record says: Question: Are the three positions of hearing and seeing, etc., the universal Dharma correct positions? Answer: No. It is only said this way from the perspective of the Three Vehicles. If it is the universal Dharma correct Dharma, then there is no position, and there is no non-position. All the Dharma gates of the six realms, the three realms, and the Dharma realm are all universal Dharma correct positions. Moreover, one position is all positions, and all positions are one position. Like the position Dharma gate, all the Dharma gates of practice, teachings, doctrines, etc., are also like this. It is worth contemplating. Question: If so, what is the beginning in the universal Dharma? Answer: Obtaining one Dharma gate as the beginning. This is no different from the end. The 'Great Treatise on the Profound Meaning of the Land of the Origin' says: There is no one who transcends the gradual transformation of positions. The verse says: 'In the fifty-one positions, there is no transcendence or transformation in order. One contains all, and it is called gradual transformation of positions.' The commentary says: The only practitioner, in the fifty-one kinds of separate phases, in their order, there is no Dharma that is exceeded. There is no one who has the ultimate total holding position. The verse says: 'In the fifty-one positions, according to who enters first, all are included, and each is ultimately complete without remainder.' The commentary says: In the fifty-one separate phases, there may be practitioners who enter through faith, or there may be practitioners who enter through the land of Suchness, or there may be practitioners who enter through the land of Great Extremity, and so on. According to the first entry obtained, all are included, and all positions and lands are ultimately complete without remainder, and there is no shifting, no going out, and no coming in, each one is clear. The one with pervasive, complete, and vast positions. The verse says: Fifty-one kinds
位。無前後一時。俱轉俱行故。名周遍圓滿。論釋曰。五十一位無有前後。一時俱轉俱行。無有所餘。亦五十一別相位中。所有無量無邊諸位。無有前後。一時俱轉一時俱行。橫轉無向道人也。一切諸法俱非位者。偈曰。諸無量無邊。一切種種位。皆悉非建立。名俱非位地論釋曰。非因非果等(云云)。以其非義立為位故也。一切諸法俱是位者。偈曰。一切種種法。無非金剛身。以一身義故。名為俱是門。論釋曰。是名無病道人也。一身金剛寶輪山王。其相云何。偈曰。漸是盡非滿。一時及前後。與俱並俱非。一異時處轉。
大記云。五乘總是入一乘攝以一乘所流一乘所目一乘方便故者。言所流者。猶如百川。無不從彼大海而流。三乘五乘等一切諸法。無不從本一乘而流成也。所目者。約三乘則為眼目之義也。約一乘則為名目之義也。言三乘中為眼目者。其所熏習一切諸法。全是一乘普法故。以此即為入花嚴普法之眼目也。一乘中為名目者。若約無生佛法。則不可名目。然為機緣。以諸名字題目而示也。方便者。猶如欲登高堂。勇疾之人一躍便登。如其末者教令退。行三四步許。從卻步時。已得升堂之力。如是上根之人。一聞普法直入一乘。中下之根未能直入一乘普法。佛以大悲施設三乘。為入一乘之方便也。
【現代漢語翻譯】 現代漢語譯本： 位。沒有前後一時之分。一同運轉一同執行，所以名為周遍圓滿。《論釋》說：『五十一位沒有前後，一時一同運轉一同執行，沒有剩餘。』又，在五十一種不同的相位中，所有無量無邊的諸位，沒有前後，一時一同運轉一時一同執行，橫向運轉而沒有方向的人啊。一切諸法都是非位的。《偈》說：『諸無量無邊，一切種種位，皆悉非建立，名俱非位地。』《論釋》說：『非因非果等（此處省略）。』因為以其非義而立為位。《一切諸法都是位。《偈》說：『一切種種法，無非金剛身，以一身義故，名為俱是門。』《論釋》說：『這是名為無病道人啊。』一身金剛寶輪山王，它的相狀如何？《偈》說：『漸是盡非滿，一時及前後，與俱並俱非，一異時處轉。』
《大記》說：『五乘總是被一乘所攝，因為是一乘所流出，一乘所指，一乘的方便。』所流出，就像百川，沒有不是從大海流出的。三乘五乘等一切諸法，沒有不是從本一乘而流成的。所指，從三乘來說是眼目的意義。從一乘來說是名目的意義。從三乘中說是眼目，是因為其所熏習的一切諸法，全是一乘普法，因此就作為進入華嚴普法的眼目。在一乘中說是名目，如果從無生佛法來說，就不可名目。然而爲了機緣，用各種名字題目來指示。方便，就像想要登上高堂，勇敢敏捷的人一躍就登上去了。如果是不行的人，就教他後退，走三四步的樣子，從後退的時候，已經得到了升堂的力量。像這樣上根的人，一聽到普法就直入一乘。中下根器的人不能直接進入一乘普法，佛以大悲施設三乘，作為進入一乘的方便。
【English Translation】 English version: Position. Without before and after, all at once. Simultaneously revolving and simultaneously proceeding, hence the name 'all-pervading and complete'. The commentary states: 'The fifty-one positions have no before and after, all revolving and proceeding simultaneously, with nothing remaining.' Furthermore, within the fifty-one distinct phases, all the immeasurable and boundless positions have no before and after, all revolving simultaneously and proceeding simultaneously, horizontally revolving without direction, oh, practitioner. All dharmas are non-positions. The verse says: 'All immeasurable and boundless, all kinds of positions, are all not established, named 'neither position nor ground'.' The commentary states: 'Neither cause nor effect, etc. (omitted here).' Because it is established as a position based on its non-meaning. All dharmas are positions. The verse says: 'All kinds of dharmas are none other than Vajra-body, because of the meaning of one body, named 'both are the gate'.' The commentary states: 'This is named 'disease-free practitioner'.' The one-body Vajra-treasure-wheel mountain king, what is its appearance? The verse says: 'Gradually is, completely is not, full, at once and before and after, with both and neither, in one different time and place revolving.'
The Great Commentary says: 'The five vehicles are all included within the One Vehicle, because they flow from the One Vehicle, are pointed to by the One Vehicle, and are expedient means of the One Vehicle.' 'Flow from' is like the hundred rivers, none of which do not flow from the great ocean. All dharmas such as the Three Vehicles and Five Vehicles all flow from the original One Vehicle. 'Pointed to' means the meaning of the eye from the perspective of the Three Vehicles. From the perspective of the One Vehicle, it means the meaning of the name. Saying it is the eye from the Three Vehicles is because all the dharmas that are cultivated are entirely the universal dharma of the One Vehicle, therefore this is the eye for entering the universal dharma of the Avatamsaka. Saying it is the name in the One Vehicle, if speaking from the unproduced Buddha-dharma, it cannot be named. However, for the sake of opportunity, various names and titles are used to indicate it. 'Expedient means' is like wanting to ascend a high hall, a brave and swift person leaps up and ascends. If it is someone who cannot, they are taught to retreat, taking three or four steps back, and from the time of retreating, they have already gained the strength to ascend the hall. Like this, a person of superior capacity directly enters the One Vehicle upon hearing the universal dharma. People of middle and lower capacity cannot directly enter the universal dharma of the One Vehicle, so the Buddha, with great compassion, establishes the Three Vehicles as expedient means for entering the One Vehicle.
所流所目約緣起道理語者。非謂大緣起道理也。一乘之法。于機緣中起故也。方便者約智語者。約下教機。知自三乘是假施設。回入一乘之智云也。亦可約聖者意者。能化大聖。以善方便。於一乘中分說三乘。引中下根入本一乘之意也。是故云約聖者意說。何以故。以善巧方便接引眾生故。
十句章記云。所目者是此經所流。方便等者是下四教也。問。于機緣中起者。約何機緣耶。答。下教機緣也。問。若爾。所目亦是下教耶。答。花嚴經中。所目之法向外而流。于下教機緣中起也。為欲現此緣中所起下教之法。本是花嚴經中所目故。所以並論所目耳。
大記云。如五乘說人法因果乃至準例如是等者。五乘則三乘．小乘．人天乘也。準例如是等者。隨機緣而五乘雖別。其五乘法與一乘不異也。謂前約隨機。所分五乘論行者已。此中約其法。則準例可知也。一云。非約一乘十種普法言準例也。約五乘中。所有人法等云耳。謂如攝五乘入一乘中。其五乘所有人法等。亦得總攝入一乘故也。
所謂五乘(至)勝妙能也。大記云。問。所謂五乘等法。為是能詮教法耶。為是所詮之義耶。等者此下有七重問答。此初問答中問意。欲現五乘教外。別有離言絕相之旨故也。又欲現彼五乘教法。即是離名相之所詮故
【現代漢語翻譯】 現代漢語譯本： 『所流所目約緣起道理語者』，並非指廣大的緣起道理，而是指一乘（Ekayana，唯一佛乘）之法，在適應眾生根機的因緣中產生。『方便者約智語者』，是指針對下乘教法的根機，使他們認識到自已所修的三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）只是權宜之設，從而回入一乘的智慧。也可以理解為從聖者的意圖出發，能教化眾生的大聖，以善巧方便，在一乘中分說三乘，引導中下根器的眾生進入本源的一乘之意。因此說『約聖者意說』，為什麼呢？因為要用善巧方便接引眾生。
《十句章記》中說：『所目者是此經所流，方便等者是下四教也。』問：『于機緣中起者』，是指什麼機緣呢？答：是指下乘教法的機緣。問：如果這樣，『所目』也是指下乘教法嗎？答：《華嚴經》中，『所目』之法是向外流出的，在下乘教法的機緣中產生。爲了展現這緣起中所產生的下乘教法，其根本是《華嚴經》中所指的，所以一併論述『所目』。
《大記》中說：『如五乘說人法因果乃至準例如是等者』，五乘是指三乘、小乘、人天乘。『準例如是等者』，是指隨順眾生根機，五乘雖然有差別，但五乘之法與一乘並無不同。前面是就隨順根機，所分的五乘來論述修行，這裡是就其法而言，則可以類推得知。另一種說法是，並非就一乘的十種普法而言的類推，而是就五乘中所有的人法等而言。比如將五乘攝入一乘中，那麼五乘所有的人法等，也可以全部攝入一乘之中。
『所謂五乘(至)勝妙能也』。《大記》中說：問：『所謂五乘等法，是能詮的教法呢？還是所詮的義理呢？』『等者』，這下面有七重問答。這最初的問答中，提問的意圖是想展現五乘教法之外，另有離言絕相的宗旨。又想展現那五乘教法，就是遠離名相的所詮之義。
【English Translation】 English version: 『What flows and what is aimed at, speaking in terms of the principle of dependent origination,』 does not refer to the great principle of dependent origination, but to the Dharma of the Ekayana (One Vehicle), which arises in the conditions that suit the faculties of sentient beings. 『The expedient means, speaking in terms of wisdom,』 refers to the faculties of the lower teachings, enabling them to recognize that the Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) they cultivate are merely provisional, thereby returning to the wisdom of the One Vehicle. It can also be understood from the intention of the sages, that the great sage who can teach and transform sentient beings, with skillful means, divides the One Vehicle into three vehicles, guiding sentient beings of medium and lower faculties into the original meaning of the One Vehicle. Therefore, it is said 『speaking in terms of the intention of the sages,』 why? Because it is to use skillful means to receive and guide sentient beings.
The 『Ten Chapters Commentary』 says: 『What is aimed at is what flows from this sutra, and the expedient means are the lower four teachings.』 Question: 『What arises in the conditions that suit the faculties,』 refers to what conditions? Answer: It refers to the conditions of the lower teachings. Question: If so, does 『what is aimed at』 also refer to the lower teachings? Answer: In the Avatamsaka Sutra, the Dharma of 『what is aimed at』 flows outward, arising in the conditions of the lower teachings. In order to show that the lower teachings arising from this dependent origination are fundamentally what is referred to in the Avatamsaka Sutra, therefore, 『what is aimed at』 is discussed together.
The 『Great Commentary』 says: 『Such as the Five Vehicles speaking of people, Dharma, cause and effect, and so on, by analogy,』 the Five Vehicles refer to the Three Vehicles, the Small Vehicle, and the Human-Deva Vehicle. 『By analogy, and so on,』 refers to the fact that although the Five Vehicles are different according to the faculties of sentient beings, the Dharma of the Five Vehicles is no different from the One Vehicle. The previous discussion was about cultivating according to the Five Vehicles divided according to the faculties of sentient beings, here it is about the Dharma, which can be known by analogy. Another saying is that it is not about the analogy of the ten universal Dharmas of the One Vehicle, but about all the people, Dharma, etc. in the Five Vehicles. For example, if the Five Vehicles are incorporated into the One Vehicle, then all the people, Dharma, etc. of the Five Vehicles can also be incorporated into the One Vehicle.
『The so-called Five Vehicles (to) excellent ability.』 The 『Great Commentary』 says: Question: 『Are the so-called Five Vehicles and other Dharmas the teaching Dharma that can express, or the meaning of what is expressed?』 『Etc.』, there are seven layers of questions and answers below. In this initial question and answer, the intention of the question is to show that outside the Five Vehicles teachings, there is another purpose of being beyond words and beyond form. It also wants to show that the Five Vehicles teachings are the meaning of what is expressed that is far from names and forms.
問也。答意則古德云。此是將彼黃葉即正真金。如是指誨之處也。古辭云。曉師遇相和尚決疑有三。謂一始覺同本覺。為凡為聖之義。二濕過海種種心之義。三此能詮所詮皆在言中之處也。曉師之意。則謂下教中實有法體。及見此文乃知。能詮所詮皆在言中。無實法體也。問。此能詮所詮皆在言中者。立在何處云耶。答。普賢為所流所目之機。于無生無名處。以種種名題目。於此時中能詮所詮成差別故。約此處云皆在言中也。又進此而云。佛乃向外為山王機常說遍說故。於此時十玄十法具足自在。然亦望上十佛內證。則猶是與教相應故。約此處亦得。可云皆在言中也。以大慈悲本願力故。乃至施設言教等者。諸佛世尊。從性海分發大悲願。以自證法外向機心。起二言說。謂法界門中。說世界海成敗清凈智等。不思議般若門中。說佛國土不可思議也。此二言說雖普賢文殊出定以去。然依至相果地。五海十智之義。則奮迅定中。起此言說也。是故佛土不思議之言稱于內證土海。而起普賢文殊等。稱此言說而證故。云親證證分。故此門中。佛與菩薩一相續也。是故云向內則十佛。向外則普賢也。問。普賢內證之凈藏三昧。是佛外向也。何故向內則十佛。向外則普賢故。是一相續也耶。答。佛外向際並普賢圓因。此圓因向內則
【現代漢語翻譯】 問：(問)也。 答：(答)意則古德云：此是將彼黃葉即正真金，如是指誨之處也。 古辭云：曉師遇相和尚決疑有三，謂一始覺同本覺（始覺和本覺相同），為凡為聖之義；二濕過海種種心之義；三此能詮所詮皆在言中之處也。 曉師之意，則謂下教中實有法體，及見此文乃知，能詮所詮皆在言中，無實法體也。 問：此能詮所詮皆在言中者，立在何處云耶？ 答：普賢（普賢菩薩）為所流所目之機，于無生無名處，以種種名題目，於此時中能詮所詮成差別故，約此處云皆在言中也。 又進此而云：佛乃向外為山王機常說遍說故，於此時十玄十法具足自在，然亦望上十佛內證，則猶是與教相應故，約此處亦得，可云皆在言中也。 以大慈悲本願力故，乃至施設言教等者，諸佛世尊，從性海分發大悲願，以自證法外向機心，起二言說，謂法界門中，說世界海成敗清凈智等，不思議般若門中，說佛國土不可思議也。 此二言說雖普賢文殊（文殊菩薩）出定以去，然依至相果地，五海十智之義，則奮迅定中，起此言說也。 是故佛土不思議之言稱于內證土海，而起普賢文殊等，稱此言說而證故，云親證證分，故此門中，佛與菩薩一相續也。 是故云向內則十佛，向外則普賢也。 問：普賢內證之凈藏三昧（一種禪定狀態），是佛外向也，何故向內則十佛，向外則普賢故，是一相續也耶？ 答：佛外向際並普賢圓因，此圓因向內則
【English Translation】 Question: (Question). Answer: (Answer) The ancient worthies said: 'This is like taking those yellow leaves and turning them into genuine gold, such is the place of instruction.' An ancient saying goes: 'Master Xiao encountered Venerable Xiang and resolved three doubts, namely: 1. The meaning of initial enlightenment being the same as original enlightenment (the initial enlightenment is the same as the original enlightenment), being a common person or a sage; 2. The meaning of various minds that have crossed the sea of wetness; 3. The place where both the expresser and the expressed are within words.' Master Xiao's intention is that there is indeed a Dharma body in the lower teachings, and upon seeing this text, one knows that both the expresser and the expressed are within words, without a real Dharma body. Question: Where is it established that 'both the expresser and the expressed are within words'? Answer: Samantabhadra (Bodhisattva Samantabhadra) is the mechanism for what flows and what is aimed at. In the place of no birth and no name, various names and titles are used. At this time, the expresser and the expressed become different, so it is said that they are all within words in this place. Furthermore, it is said: 'The Buddha always speaks extensively to the mountain king mechanism outwardly.' At this time, the ten profound and ten Dharma are fully self-sufficient. However, looking up to the inner realization of the ten Buddhas, it is still in accordance with the teachings, so it can also be said that they are all within words in this place. Because of the power of great compassion and original vows, even to the extent of establishing teachings, the Buddhas and World Honored Ones, from the sea of nature, distribute great vows of compassion, and with their self-realized Dharma, they turn outward to the minds of beings, giving rise to two kinds of speech, namely: In the Dharma realm gate, they speak of the world sea's success, failure, and pure wisdom, etc.; in the inconceivable Prajna gate, they speak of the Buddha land's inconceivability. Although these two kinds of speech have passed since Samantabhadra and Manjushri (Bodhisattva Manjushri) emerged from samadhi, according to the meaning of the ultimate aspect and fruition ground, the five seas and ten wisdoms, these speeches arise from the vigorous samadhi. Therefore, the words of the Buddha land's inconceivability correspond to the inner realization of the land sea, and Samantabhadra and Manjushri arise, affirming these speeches and realizing them, hence it is said 'personally verifying the verified aspect.' Therefore, in this gate, the Buddha and Bodhisattvas are in one continuous stream. Therefore, it is said that inwardly are the ten Buddhas, and outwardly is Samantabhadra. Question: Samantabhadra's inner realization of the Pure Treasury Samadhi (a state of meditation) is the Buddha's outward direction. Why is it that inwardly are the ten Buddhas, and outwardly is Samantabhadra, and thus they are one continuous stream? Answer: The Buddha's outward boundary is combined with Samantabhadra's perfect cause. This perfect cause inwardly then
是十佛故。云一相續也。
法記云。本願力者。佛修因時。即發誓。念我當成佛。為三乘機。施設教已。不令住跡。要必回入一乘實體。如是起愿也。法如是者。三世諸佛成正覺時。法爾如是起此愿也。
大記云。第二問答。問中證教兩法常在二邊過者。前云。所詮之法言相不及。又云。一切諸法皆悉在言故。牒其二言起此問也。答中先舉二義正答。所以得知者重問。遍計無相下。重答也。
法記云。證教兩法舊來中。道一無分別者。猶如水中現。現諸像在水邊。人但見其水與像別異。只由不以其水為眼故也。如是若不以海印為眼則不見三世間法即是海印。若以海印為眼目。則得見諸法即海印體。海印所現三世間是教分也。攝三世間之海印。即是證分也。是故云證教二法一無分別也。遍計無相依他無生。真實無性三種自性。常在中道等者。三性是教。三無性是證。是故具證教也。若約情云遍計無相。是實執之無。非似有之無。依他無生是似有之無。非自體空。圓成無性是自體空。非緣之無性。是故遣三性現三無性也。若約理云。只是一真即是無相。即是無性等故即不可分。此是遣遍計之無相。此是遣依他之無生等。故三無性即一際也。但依一真所分三故。三性亦一際也。是故云三種自性常在中道也
【現代漢語翻譯】 現代漢語譯本 是十佛的緣故，稱為『一相續』。
《法記》中說：『本願力』是指佛在修行因地時，就發下誓願，想著我將來要成佛，為聲聞乘、緣覺乘、菩薩乘三種根器的眾生，施設教法之後，不讓他們停留在這些教法上，一定要讓他們迴歸到一乘的實體中。像這樣發起誓願。『法如是者』，是指過去、現在、未來三世諸佛成就正覺時，自然而然地發起這樣的誓願。
《大記》中說：第二段是問答。問中說『證教兩法常在二邊過者』，前面說『所詮釋的法，言語無法企及』，又說『一切諸法都完全在言語之中』，針對這兩句話提出這個問題。答中先舉出兩種含義正面回答。『所以得知者』是重新提問。『遍計無相下』是重新回答。
《法記》中說：『證教兩法舊來中，道一無分別者』，就像水中顯現出各種影像，影像在水邊，人們只看到水和影像的差別，只是因為沒有用水作為眼睛的緣故。像這樣，如果不以海印（Sāgaramudrā）作為眼睛，就看不到三世間法就是海印。如果以海印作為眼睛，就能看到諸法就是海印的本體。海印所顯現的三世間是教法的部分。攝取三世間之海印，就是證悟的部分。所以說證悟和教法二者沒有分別。『遍計無相、依他無生、真實無性三種自性，常在中道等者』，三種自性是教法，三種無自性是證悟。所以具備證悟和教法。如果從情識上說，遍計所執的無相，是實際執著的『無』，不是似乎存在的『無』。依他起性的無生，是似乎存在的『無』，不是自體空。圓成實性的無性，是自體空，不是因緣的無性。所以遣除三種自性，顯現三種無自性。如果從理上說，只是一真法界，就是無相，就是無性等等，所以不可分割。這是遣除遍計所執的無相，這是遣除依他起性的無生等等，所以三種無自性就是一真法界。但因為依一真法界所分的三種自性，所以三種自性也是一真法界。所以說三種自性常在中道。
【English Translation】 English version It is because of the ten Buddhas that it is called 'one continuous succession'.
The Dharma Record says: 'Original Vow Power' refers to the vows made by the Buddha during the causal stage of cultivation, thinking, 'I will become a Buddha in the future, and after providing teachings for beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), I will not let them dwell on these teachings, but will surely lead them back to the reality of the One Vehicle.' This is how the vow is made. 'Dharma is thus' refers to the fact that when the Buddhas of the past, present, and future achieve perfect enlightenment, they naturally make such vows.
The Great Record says: The second section is a question and answer. The question says, 'The fault of the two Dharmas of realization and teaching always being on two extremes,' referring to the previous statement, 'The Dharma that is explained cannot be reached by words,' and also, 'All Dharmas are completely within words.' This question is raised in response to these two statements. The answer first gives two meanings to answer directly. 'Why is it known?' is a re-question. 'Below, the universally discriminated absence of characteristics' is a re-answer.
The Dharma Record says: 'Among the two Dharmas of realization and teaching, the one without distinction from the old,' is like images appearing in water. The images are by the water's edge, and people only see the difference between the water and the images, simply because they do not use the water as their eyes. Similarly, if one does not use the Sāgaramudrā (ocean seal samādhi) as the eye, one will not see that the Dharmas of the three realms are the Sāgaramudrā. If one uses the Sāgaramudrā as the eye, one will see that all Dharmas are the essence of the Sāgaramudrā. The three realms manifested by the Sāgaramudrā are the teaching part. The Sāgaramudrā that encompasses the three realms is the realization part. Therefore, it is said that the two Dharmas of realization and teaching are one without distinction. 'The three self-natures of universally discriminated absence of characteristics, dependent arising absence of origination, and perfect reality absence of nature, are always in the Middle Way,' etc. The three self-natures are the teaching, and the three absences of self-nature are the realization. Therefore, it possesses both realization and teaching. If speaking from the perspective of emotions, the absence of characteristics of the universally discriminated is the 'absence' of actual attachment, not the 'absence' of seeming existence. The absence of origination of dependent arising is the 'absence' of seeming existence, not the emptiness of self-nature. The absence of nature of perfect reality is the emptiness of self-nature, not the absence of conditions. Therefore, it eliminates the three self-natures and reveals the three absences of self-nature. If speaking from the perspective of principle, the only true Dharma realm is the absence of characteristics, is the absence of nature, etc., so it cannot be divided. This is eliminating the absence of characteristics of the universally discriminated, this is eliminating the absence of origination of dependent arising, etc., so the three absences of self-nature are the one reality. But because the three self-natures are divided based on the one true Dharma realm, the three self-natures are also the one reality. Therefore, it is said that the three self-natures are always in the Middle Way.
。若約樹林論。則是詮旨三性故初教也。若約析金為三。論三性則有詮旨三性義。又有熟教中義。若約以酥分三。論三性別當熟教宗。若約分虛空為三而論三性。則當同教一乘也。就第二義中。以金分於三處處別者。是三性。隨其處別金像亦別者。是三無性。此則有重故。是詮旨三性也。若約金體。則三處之金唯一種者。是三無性也。三處金像是一金所成是三性也。此義當熟教也。就第三義中。分酥為三者是三性。三器之酥體德齊一者。三無性也。若約理實。則三性者。初教之中。隨分而論熟教之初。究竟而論熟教之終不用也。同教一乘中。欲引三乘習三性之人。依其所習三性之軌。且分大空以為三畫。故舉一全收不可分也。
真記云。遍計無相依他無生。乃至三法以外更無證教者。直辨一乘證教最難故。寄彼熟教所論三性示此義也。就一遍計無相中。有解門行門也。解門者。離遍計情有。入依他似有等也。行門者。情有即是真位也。故康藏云。緣無別緣以體盡緣。是故差別緣起即是甚深土海也。
大記云。第三問答中問意。則因前聖者隨遍計之言。引論而難也。答中從初至別義如是者。正答言現之。問若約實說下。兼答意具之問也。言說空花者。如凈眼人不見空花。隨其病眼說其空花。聖者亦爾。已達
【現代漢語翻譯】 現代漢語譯本：如果根據樹林來討論，那麼這就是詮釋三性的最初教義。如果根據將黃金分析為三部分來討論三性，那麼就有了詮釋三性的意義，並且具有成熟教義中的意義。如果根據將酥油分為三份來討論三性，那麼就屬於成熟教義的宗派。如果根據將虛空分為三部分來討論三性，那麼就屬於同教一乘。在第二種意義中，將黃金分為三個地方，每個地方的黃金都不同，這就是三性。隨著地方的不同，金像也不同，這就是三無性。這因為有重複，所以是詮釋三性。如果根據金的本體，那麼三個地方的金只有一種，這就是三無性。三個地方的金像是由一種金形成的，這就是三性。這種意義屬於成熟教義。在第三種意義中，將酥油分為三份，這就是三性。三個容器中的酥油本體和功德相同，這就是三無性。如果根據理實，那麼三性在最初的教義中，是隨分而論的成熟教義的開始，究竟而論的成熟教義的結束，沒有用處。在同教一乘中，想要引導三乘學習三性的人，根據他們所學習的三性的軌跡，暫時將大空分為三部分，所以舉出一個整體就全部包含，不可分割。 真記說：『遍計所執性（Parikalpita，虛妄分別的自性），無相性（animitta），依他起性（Paratantra，依緣而起的自性），無生性（anutpāda），乃至三法之外，再沒有證教的人。』直接辨明一乘的證教最為困難，所以借用成熟教義所討論的三性來展示這個意義。在遍計所執性無相中，有解門和行門。解門是離開遍計的情有，進入依他似有等等。行門是情有就是真位。所以康藏說：『緣無別緣，以體盡緣，是故差別緣起即是甚深土海。』 大記說：『第三個問答中的提問意圖，是因為之前的聖者根據遍計的言論，引用論點來責難。』回答中從最初到別義是這樣的，是正面回答顯現。『如果根據實說』以下，兼顧回答意圖的提問。『言說空花』，就像凈眼的人看不見空花，隨著病眼的人說空花，聖者也是這樣，已經達到
【English Translation】 English version: If we discuss based on the forest, then this is the initial teaching that explains the three natures (trisvabhāva). If we discuss the three natures based on analyzing gold into three parts, then there is the meaning of explaining the three natures, and it has the meaning in the mature teaching. If we discuss the three natures based on dividing ghee into three portions, then it belongs to the school of mature teaching. If we discuss the three natures based on dividing space into three parts, then it belongs to the one vehicle (ekayāna) of the common teaching. In the second meaning, dividing gold into three places, with each place having different gold, these are the three natures. As the places differ, the golden images also differ, these are the three non-natures (triniḥsvabhāva). This is because there is repetition, so it is explaining the three natures. If based on the substance of gold, then the gold in the three places is only of one kind, this is the three non-natures. The golden images in the three places are formed from one gold, these are the three natures. This meaning belongs to the mature teaching. In the third meaning, dividing ghee into three portions, these are the three natures. The substance and merits of the ghee in the three containers are the same, these are the three non-natures. If based on the real principle, then the three natures, in the initial teaching, are the beginning of the mature teaching discussed according to the divisions, and the end of the mature teaching discussed ultimately, which is not useful. In the one vehicle of the common teaching, wanting to guide those of the three vehicles who study the three natures, according to the path of the three natures they study, temporarily divide the great void into three parts, so taking one whole includes everything, and it cannot be divided. The True Record says: 『The completely imputed nature (Parikalpita, the nature of false discrimination), the signless nature (animitta), the other-dependent nature (Paratantra, the nature of arising from conditions), the unproduced nature (anutpāda), and even beyond the three dharmas, there is no one who proves the teaching.』 Directly clarifying the proof of the one vehicle is the most difficult, so it borrows the three natures discussed in the mature teaching to show this meaning. In the signless nature of the completely imputed, there are the gate of understanding and the gate of practice. The gate of understanding is leaving the emotional existence of the completely imputed and entering the other-dependent seeming existence, etc. The gate of practice is that emotional existence is the true position. Therefore, Kangzang says: 『Affiliating with no separate affiliation, exhausting affiliation with the substance, therefore the differentiated dependent arising is the profound land and sea.』 The Great Record says: 『The intention of the question in the third question and answer is because the previous sages, based on the words of the completely imputed, cited arguments to criticize.』 The answer from the beginning to the separate meaning is like this, which is the direct answer appearing. 『If based on the real speaking』 below, it also answers the question of the intention. 『Speaking of empty flowers』 is like a person with clear eyes cannot see empty flowers, as a person with diseased eyes speaks of empty flowers, the sages are also like this, having already reached
遍計之空。隨遍計人建立三性也。一云。此空花喻通於五教。謂小乘中說人空之空花。乃至頓教中說一念不生之空花。一乘之中不動空花遍計。即是普賢無住別教究竟法也。
法記云。三種自性皆是凡夫境界者。依他圓成非凡夫境。然為說示此是遍計。此是依圓故。凡夫得入無性故也。約解門故別立三無性者。問。解門中三無性云何。答。理無不及似有。無性不及隨緣。謂熟教中三界唯是無明所作。又云。真妄和合所作。又云。唯一真心所作。遣此三重所作。以現滅理故。遍計之理無不及真妄之似有。此似有之無性不及真如之隨緣故也。約行門故。三性以外不立三無性者。問。行門中若不別立三無性者。約何為三無性耶。答。只由無故得云三無性耳。若是有者云何無性耶。問。若爾何故六地疏云。遣實境滅時。即得一分無相性。無相現故。唯識想境並即不生。名得無性性。此是行門唯識觀耶。答。只由遣故。方知無耳。
道身章云。一乘中。若非依他無遍計。則遍計是果。依他為因。若非遍計無依他。則依他是果。遍計為因。如是之義。即是緣起耳。問。遍計為緣起者。杌中有實鬼耶。答。杌中由有為似鬼及實鬼之義故。計為鬼也。若杌中無為實鬼之義。應無杌中計為實鬼故(云云)。又云。遣三性辨三
【現代漢語翻譯】 現代漢語譯本： 『遍計之空』是指隨『遍計所執性』（Parikalpita，虛妄分別）之人所建立的三種自性。有人說，這個『空花』的比喻適用於五教（指小乘、始教、終教、頓教、圓教）。小乘中說的是『人空』的空花，乃至頓教中說的是『一念不生』的空花。在一乘之中，不動的空花遍計，就是普賢菩薩無住的別教究竟法。
《法記》中說，三種自性都是凡夫的境界，『依他起性』（Paratantra，依他而起）和『圓成實性』（Parinispanna，圓滿成就）不是凡夫的境界。然而，爲了說明這是遍計所執性，這是依他起性和圓成實性，所以凡夫才能進入無自性。因為是從理解的角度來分別建立三種無自性。
問：理解之門中的三種無自性是什麼？ 答：理體上無所不及，但表現得好像有；無自性不及隨緣。比如，熟教中說三界只是無明所造作，又說是由真妄和合所造作，又說是由唯一真心所造作。遣除這三重造作，是因為顯現了寂滅的理體。所以，遍計所執性的理體無所不及，但表現得好像有真妄。這種好像有的無自性，不及真如的隨緣。
因為是從修行之門的角度，所以在三種自性之外不另外建立三種無自性。 問：如果從修行之門的角度不另外建立三種無自性，那麼依據什麼作為三種無自性呢？ 答：只是因為沒有，才能說是三種無自性。如果是有，怎麼能說是無自性呢？ 問：如果這樣，為什麼六地疏中說，遣除實境滅的時候，就能得到一部分無相性，因為無相顯現，所以唯識的想境也就不生起，這叫做得到無自性性。這是修行之門的唯識觀嗎？ 答：只是因為遣除，才知道沒有。
《道身章》中說，在一乘中，如果沒有依他起性，就沒有遍計所執性，那麼遍計所執性就是果，依他起性就是因。如果沒有遍計所執性，就沒有依他起性，那麼依他起性就是果，遍計所執性就是因。這樣的意義，就是緣起。 問：如果遍計所執性是緣起，那麼木樁中有真實的鬼嗎？ 答：木樁中因為有像是鬼以及是真鬼的意義，所以才認為是鬼。如果木樁中沒有是真鬼的意義，就不應該認為木樁中是真鬼（云云）。又說，遣除三種自性，辨別三種。
【English Translation】 English version: 'Emptiness of Parikalpita' refers to the three natures established by those who adhere to 'Parikalpita' (imagined nature). Some say that this metaphor of 'empty flowers' applies to the five teachings (referring to Hinayana, Shijiao, Zhongjiao, Dunjiao, and Yuanjiao). Hinayana speaks of the empty flowers of 'emptiness of self,' and even Dunjiao speaks of the empty flowers of 'no arising of a single thought.' In the One Vehicle, the unmoved empty flower of Parikalpita is the ultimate special teaching of Samantabhadra Bodhisattva, which is non-abiding.
The 'Dharma Record' states that the three natures are all realms of ordinary beings, while 'Paratantra' (dependent nature) and 'Parinispanna' (perfected nature) are not realms of ordinary beings. However, in order to explain that this is Parikalpita, this is Paratantra, and this is Parinispanna, ordinary beings can enter non-self-nature. This is because the three non-self-natures are established separately from the perspective of understanding.
Question: What are the three non-self-natures in the gate of understanding? Answer: The principle is all-encompassing, but it appears as if it exists; non-self-nature is inferior to dependent origination. For example, the ripe teaching says that the three realms are only created by ignorance, and it also says that they are created by the combination of truth and falsehood, and it also says that they are created by the one true mind. Eliminating these three creations is because the principle of extinction is revealed. Therefore, the principle of Parikalpita is all-encompassing, but it appears as if there is truth and falsehood. This seemingly existing non-self-nature is inferior to the dependent origination of Suchness.
Because it is from the perspective of the gate of practice, the three non-self-natures are not established separately from the three natures. Question: If the three non-self-natures are not established separately from the perspective of the gate of practice, then what is the basis for the three non-self-natures? Answer: It is only because there is nothing that it can be said to be three non-self-natures. If there is something, how can it be said to be non-self-nature? Question: If so, why does the Sixth Ground Commentary say that when the real realm is eliminated, one can obtain a portion of non-form nature, because non-form appears, so the thought realm of Vijnanavada does not arise, which is called obtaining non-self-nature. Is this the Vijnanavada contemplation of the gate of practice? Answer: It is only because of elimination that one knows there is nothing.
The 'Chapter on the Body of the Path' says that in the One Vehicle, if there is no Paratantra, there is no Parikalpita, then Parikalpita is the result, and Paratantra is the cause. If there is no Parikalpita, there is no Paratantra, then Paratantra is the result, and Parikalpita is the cause. This meaning is dependent origination. Question: If Parikalpita is dependent origination, then is there a real ghost in the stump? Answer: Because there is a meaning of being like a ghost and being a real ghost in the stump, it is considered a ghost. If there is no meaning of being a real ghost in the stump, it should not be considered a real ghost in the stump (etc.). It also says, eliminate the three natures, distinguish the three.
無性。兩宗不同。始教但遣遍計。又但以所執為遍計。能執之心屬依他攝。若爾遣三性現三無性者。何但遣遍計中三性耳。所謂計青色等謂實。為遍計遍計。計能執心為實。為依他中遍計。若計圓成為實。為圓成中遍計。此宗當解門。終教三性皆遣。亦能計心合為遍計。此當行門。又云。合三性一際者。約三性即三無非三之行門。三性示現三性圓融。此是方便所趣。為現一乘無盡性耳。
大記云。尚二性以外無有真實等者。以無相智。遣遍計所執分別境時。能取依他並即不生。無相現故。此外無別圓成實也。無相等智現前者。無相智現。依他心境皆無故。云無相等智現也。無法可對者。依他無生真理現時。更無圓成真實故也。
法記云。須解立教所由者。前雖已現證教中道。及三性外無三無性之道理。若不解其立教所由。則不得知此。是熟教三性三無性之中道。此是一乘之中。道故也。又熟教中雖云遣三性現三無性。但融其相令歸真性耳。一乘方云體融真故。即此在前露柱名相。正是海印究竟法體故。云證教兩法常在中道。是故凡於所聞。慎勿如言取義。須解所由也。
道身章云。一乘緣起法非情所及。雖非情及。而不遠求。反情即是。問。反情方便云何。答。方便無量。而其要者。隨所見處不著
【現代漢語翻譯】 現代漢語譯本 無性（沒有自性，指一切事物沒有獨立的、不變的實體）。兩宗不同（兩種宗派的觀點不同）。始教（小乘佛教的開始階段的教義）只是破除遍計所執性（虛妄分別產生的執著）。並且只是以所執著的事物為遍計所執性。能執著的心屬於依他起性（由因緣和合而生的性質）。如果這樣，破除三性（遍計所執性、依他起性、圓成實性）而顯現三無性（無自性性、無生無性、勝義無性），為什麼只破除遍計所執性中的三性呢？所謂認為青色等是真實的，是遍計所執性的遍計所執。認為能執著的心是真實的，是依他起性中的遍計所執。如果認為圓成實性（真如實性）是真實的，是圓成實性中的遍計所執。這個宗派應當理解為入門。終教（大乘佛教的最終階段的教義）破除一切三性，也能將能執著的心合起來作為遍計所執性。這應當理解為修行。又說，將三性合為一際（統一的境界），是從三性即是三無性而非三的角度出發的修行。三性示現三性的圓融，這是方便法門所要達到的目的，是爲了顯現一乘（唯一佛乘）的無盡性。 《大記》（《法華經玄義釋簽》）中說，『尚且在二性（依他起性、圓成實性）之外沒有真實』等，是用無相智（不執著于相的智慧），破除遍計所執性所分別的境界時，能取（能認知的主體）的依他起性也隨即不生，因為無相顯現的緣故。除此之外沒有別的圓成實性。『無相等智現前者』，是說無相智顯現，依他起性的心和境界都沒有了，所以說『無相等智現』。『無法可對者』，是說依他起性無生，真理顯現時，更沒有圓成實性可以相對待。 《法記》（《天臺法華玄義》的註解）中說，必須理解建立教義的原因，前面雖然已經顯現了證教（證明教義）的中道（不偏不倚的真理），以及在三性之外沒有三無性的道理。如果不理解其建立教義的原因，就不能知道這是熟教（成熟的教義）中三性三無性的中道，這是一乘中的中道。又，熟教中雖然說破除三性而顯現三無性，但只是融合其相，使其歸於真性。一乘才說體性融合爲真。即此在前面露柱（比喻顯而易見的事物）的名相，正是海印（平靜如海面的心，能映照萬物）的究竟法體，所以說證教的兩法常在中道。因此，凡是對所聽到的，千萬不要按照字面意思去理解，必須理解其原因。 《道身章》（《摩訶止觀》中的章節）中說，一乘的緣起法（事物相互依存的法則）不是情識所能達到的。雖然不是情識所能達到的，但也不要到遠處去尋求，反過來對治情識就是了。問：反過來對治情識的方便是什麼？答：方便有很多，但最重要的是，在所見之處不要執著。
【English Translation】 English version 'Non-nature' (no self-nature, referring to the fact that all things have no independent, unchanging entity). 'Two schools differ' (the views of two schools are different). 'Beginning teaching' (the initial stage of Theravada Buddhism's teachings) only eliminates Parikalpita-svabhava (the nature of attachment arising from false discrimination). And it only takes what is attached to as Parikalpita-svabhava. The mind that can be attached belongs to Paratantra-svabhava (the nature of arising from dependent origination). If so, eliminating the three natures (Parikalpita-svabhava, Paratantra-svabhava, and Parinispanna-svabhava) and manifesting the three non-natures (non-self-nature, non-arising non-nature, and ultimate non-nature), why only eliminate the three natures in Parikalpita-svabhava? The so-called considering blue color, etc., as real is the Parikalpita-svabhava of Parikalpita-svabhava. Considering the mind that can be attached as real is the Parikalpita-svabhava in Paratantra-svabhava. If considering Parinispanna-svabhava (the nature of perfect reality) as real is the Parikalpita-svabhava in Parinispanna-svabhava. This school should be understood as an entry point. The final teaching (the final stage of Mahayana Buddhism's teachings) eliminates all three natures and can also combine the mind that can be attached as Parikalpita-svabhava. This should be understood as practice. It is also said that combining the three natures into one boundary is practice from the perspective that the three natures are the three non-natures rather than three. The three natures show the perfect fusion of the three natures. This is the purpose of the expedient means, to manifest the endless nature of the One Vehicle (the only Buddha Vehicle). 'The Great Commentary' (Shichiketsu) says, 'Moreover, there is no reality outside the two natures (Paratantra-svabhava and Parinispanna-svabhava),' etc., is using non-dual wisdom (wisdom that does not cling to appearances) to eliminate the realm distinguished by Parikalpita-svabhava. When the Parikalpita-svabhava is eliminated, the Paratantra-svabhava that can be taken (the subject that can recognize) also ceases to arise because non-duality manifests. There is no other Parinispanna-svabhava besides this. 'The non-dual wisdom manifests first' means that when non-dual wisdom manifests, the mind and realm of Paratantra-svabhava are both gone, so it is said that 'non-dual wisdom manifests.' 'There is nothing to oppose' means that when Paratantra-svabhava does not arise and the truth manifests, there is no Parinispanna-svabhava to be opposed. 'The Dharma Commentary' (a commentary on the Tiantai Lotus Sutra) says that it is necessary to understand the reason for establishing the teachings. Although the Middle Way (the truth of non-duality) of proving the teachings and the principle that there are no three non-natures outside the three natures have been revealed before, if one does not understand the reason for establishing the teachings, one cannot know that this is the Middle Way of the three natures and three non-natures in the mature teachings. This is the Middle Way in the One Vehicle. Also, although the mature teachings say to eliminate the three natures and manifest the three non-natures, they only integrate their appearances to return to the true nature. Only the One Vehicle says that the essence is integrated into truth. The names and appearances of the pillar (a metaphor for obvious things) in front of you are precisely the ultimate Dharma body of the ocean seal (a mind as calm as the sea, which can reflect all things), so it is said that the two Dharmas of proving the teachings are always in the Middle Way. Therefore, do not take the meaning of what you hear literally, but understand the reason. 'The Chapter on the Body of the Way' (a chapter in the Great Calming and Contemplation) says that the Dharma of dependent origination of the One Vehicle is beyond the reach of emotions. Although it is beyond the reach of emotions, do not seek it far away. Reversing emotions is the key. Question: What is the expedient means to reverse emotions? Answer: There are many expedient means, but the most important thing is not to be attached to what you see.
心。為是隨所聞法不取。如文即能解其所由。又解法實相。問此言何耶。答。凡聖言起皆機緣之所由。謂教是良藥。能治生病。若以生可治則以生。若以不生可治。則以不生。若法定是生不生者。以生為是不生。即非不生為是生。則非是其法不在於生不生故。能以生不生。治病無障。
十句章釋第二句云。二隨文取義有五種過者(云云)。若聞凡名非聖等者。即有五過。一不正信。二退勇猛。三詐他。四謗佛。五輕法也。
大記云。第四問答中。通據約情約理問。故以別不別如次答也。一云。前約三性三無性之詮現證教中道。今約本末相資等義。現中道故問也。答中別不別義。並約理門也。一云。前約證教。明一無分別之義故。若爾證教云何別耶。如是問也。訓德之意。則此第四問答以下。有四段義。謂從問如上所言。至是故不別者標也。問若如是。至二俱不相防者釋也。說與不說等者結也。是故經云下引證也。標中初標證教相對。以明別義。后標本末相對。以明不別。二釋中有五。一問若如是。至與本不異者。釋本末相對。二與本不異。至不說而說者。是寂用無礙釋義說相對。三不說而說。至說則非說者。釋上證分亦是可說。教分亦是不可說義。四說即非說至不說即不可得者。釋證教兩法性。在中道一
【現代漢語翻譯】 現代漢語譯本：心，因為是隨所聽聞的佛法而不執取。如果理解了文字，就能理解其中的緣由。又能理解佛法實相。問：這話是什麼意思？答：凡夫和聖人的言語產生，都是因機緣所致。譬如佛法教義是良藥，能醫治眾生的生病。如果用『生』可以醫治，就用『生』；如果用『不生』可以醫治，就用『不生』。如果佛法規定一定是『生』或『不生』，那麼以『生』為是，『不生』就為非；以『不生』為是，『生』就為非。這樣佛法就不在於『生』或『不生』了。所以能用『生』或『不生』來醫治眾生的病，而沒有障礙。
十句章的解釋中，第二句說：『二、隨文取義有五種過失』（等等）。如果聽到凡夫的名字而非聖人的名字等等，就會有五種過失：一、不正信；二、退失勇猛心；三、欺騙他人；四、誹謗佛；五、輕視佛法。
《大記》中說：第四個問答中，總的來說是根據情和理來提問的，所以用『別』和『不別』依次回答。一種說法是：前面是根據三性（sva-bhāva-traya，遍計所執性、依他起性、圓成實性）和三無性（tri-niḥsvabhāvatā，相無自性性、生無自性性、勝義無自性性）的詮釋，來顯現證教的中道。現在是根據本末相資等等的意義，來顯現中道，所以提問。回答中的『別』和『不別』的意義，都是根據理門來說的。另一種說法是：前面是根據證教，來闡明一無分別的意義，如果是這樣，證教怎麼會有差別呢？像這樣提問。訓德的意思是，這第四個問答以下，有四個段落的意義。就是從『問：如上所言』，到『是故不別者』，是標示。『問：若如是』，到『二俱不相防者』，是解釋。『說與不說等者』，是總結。『是故經云下』，是引用證明。標示中，先標示證教相對，來闡明差別義。后標示本末相對，來闡明不差別。二、解釋中有五點：一、『問：若如是』，到『與本不異者』，是解釋本末相對。二、『與本不異』，到『不說而說者』，是寂用無礙，解釋義說相對。三、『不說而說』，到『說則非說者』，是解釋上面證分也是可說的，教分也是不可說的意義。四、『說即非說』，到『不說即不可得者』，是解釋證教兩法的自性，在中道一味。
【English Translation】 English version: The mind, because it does not grasp onto the Dharma it hears. If one understands the words, one can understand the reason behind them. Furthermore, one can understand the true nature of the Dharma. Question: What does this mean? Answer: The words of ordinary beings and sages arise due to conditions. For example, the teachings of the Dharma are like good medicine that can cure the sickness of sentient beings. If 'birth' can cure the sickness, then use 'birth'; if 'non-birth' can cure the sickness, then use 'non-birth'. If the Dharma stipulates that it must be 'birth' or 'non-birth', then if 'birth' is considered right, 'non-birth' is considered wrong; if 'non-birth' is considered right, 'birth' is considered wrong. In this way, the Dharma is not about 'birth' or 'non-birth'. Therefore, one can use 'birth' or 'non-birth' to cure the sickness of sentient beings without obstruction.
In the explanation of the Ten-Sentence Chapter, the second sentence says: 'Secondly, grasping the meaning according to the words has five faults' (etc.). If one hears the name of an ordinary being instead of the name of a sage, etc., there will be five faults: 1. Incorrect faith; 2. Retreating from courage; 3. Deceiving others; 4. Slandering the Buddha; 5. Disrespecting the Dharma.
The Great Commentary says: In the fourth question and answer, generally speaking, the questions are based on both sentiment and reason, so the answers are given in terms of 'different' and 'not different' in that order. One explanation is: Previously, based on the interpretation of the three natures (sva-bhāva-traya, parikalpita-sva-bhāva, paratantra-sva-bhāva, pariniṣpanna-sva-bhāva) and the three non-natures (tri-niḥsvabhāvatā, lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, paramārtha-niḥsvabhāvatā), the Middle Way of the teaching and realization was revealed. Now, based on the meaning of mutual support between the root and the branch, etc., the Middle Way is revealed, hence the question. The meaning of 'different' and 'not different' in the answer is based on the gate of reason. Another explanation is: Previously, based on the teaching and realization, the meaning of oneness and non-differentiation was explained. If so, how can there be a difference between teaching and realization? This is how the question is asked. The meaning of the instruction is that there are four sections of meaning following this fourth question and answer. That is, from 'Question: As mentioned above' to 'Therefore, they are not different' is the indication. 'Question: If so' to 'The two do not obstruct each other' is the explanation. 'Speaking and not speaking, etc.' is the conclusion. 'Therefore, the sutra says below' is the citation of proof. In the indication, first the teaching and realization are indicated in relation to each other to explain the meaning of difference. Then the root and branch are indicated in relation to each other to explain the meaning of non-difference. Second, there are five points in the explanation: 1. 'Question: If so' to 'Not different from the root' is the explanation of the root and branch in relation to each other. 2. 'Not different from the root' to 'Speaking without speaking' is the unobstructedness of stillness and function, explaining the relation between meaning and speaking. 3. 'Speaking without speaking' to 'Speaking is not speaking' is the explanation that the realization part above is also speakable, and the teaching part is also unspeakable. 4. 'Speaking is not speaking' to 'Not speaking is unattainable' is the explanation that the nature of the two dharmas of teaching and realization is one taste in the Middle Way.
味之義也。五二俱不可得者。現種種不礙一味故。具說不說也。此上五段釋句。準於五重海印也。三結中說與不說義說二大生與不生愿善決定。六決定處動與不動者。根本入九入等也。
大記云。第五問答中。問意則前問答中。但明緣起。無性與本不異不現。其本與末不異。故欲現此義起此問也。答中先總答其義。若為者牒問。所證在言下廣答。此廣答中。並現前中別不別之義。于中有二。先明教證中道。后亦可正說下。現正義正說無二中道。此正義正說者。一云。正義內證正說外化也。然正義則一乘。正說則三乘也。諸法實相不在言中者。問以言為義。則言是中道。何雲實相不在言耶。答。言義究竟之處。言正是義。即是中道故。云不在言也。在機益故。名無真性者。非是牒上不在真性為無真性。約無自性之實故。云無真性也。離名性故。名而無名下。牒現諸法實相。不在言中之義名無真性故下。牒現言說之法不在真性之義也。
法記云。中道者通言非言。何以故。諸法實相不在言中等者。問。中道與實相何別。答。中道則既云通言非言。故通於證教實相。則既不在言。故唯是證也。謂以義為教。教外無義。教無側故。教是中道。義亦如是故。是證中道也。
大記云。第六問答中。前後兩義者。
【現代漢語翻譯】 味道的意義在於此。如果五和二都不可得，那是因為種種現象的顯現並不妨礙唯一的味道。因此，既有講述，也有不講述。以上五段解釋了句子的含義，可以比照五重海印（指《華嚴經》中描述的一種禪定境界，象徵著宇宙萬物的顯現）。在第三個總結中，講述與不講述的意義，以及兩大生命（可能指生死、涅槃等二元對立的概念）的生與不生，都希望能夠善加決定。第六個決定之處在於動與不動，指的是根本入九入等（指禪定中的不同層次和境界）。 《大記》中說，在第五個問答中，提問的意圖在於之前的問答只闡明了緣起（指事物相互依存、相互聯繫而產生的現象），無自性（指事物沒有獨立存在的本質）與本性（指事物原本具有的性質）沒有差異，也沒有顯現。本性與末性（指事物的根本和結果）沒有差異，因此想要顯現這個意義，才引發了這個提問。回答中首先總括地回答了其意義。『若為者』是重複提問，所證悟的道理在言語之下廣泛地回答。這個廣泛的回答中，同時顯現了現前（指當下）之中別與不別的意義。其中有兩點，首先闡明教證（指佛教的教義和證悟）的中道（指不偏不倚、超越二元對立的真理），然後『亦可正說下』，顯現正義（指正確的意義）和正說（指正確的說法）沒有二致的中道。這個正義和正說，一種說法是，正義是內證（指內心的證悟），正說是外化（指向外傳播教義）。然而，正義是一乘（指最終的解脫之道），正說是三乘（指聲聞乘、緣覺乘、菩薩乘，是引導不同根器眾生的三種途徑）。『諸法實相不在言中者』，提問說，如果以言語為意義，那麼言語就是中道，為什麼說實相（指事物的真實面貌）不在言語中呢？回答說，言語意義究竟之處，言語正是意義，也就是中道，所以說不在言語中。『在機益故，名無真性者』，並非是重複上面『不在真性』而說『無真性』，而是就無自性的實相而言，所以說『無真性』。『離名性故，名而無名下』，重複顯現諸法實相不在言語中的意義。『名無真性故下』，重複顯現言說法不在真性中的意義。 《法記》中說，中道是既能用言語表達，又超越言語的。為什麼呢？『諸法實相不在言中等者』，提問說，中道與實相有什麼區別？回答說，中道既能用言語表達，又能超越言語，所以貫通於證悟和教義，而實相既然不在言語中，所以僅僅是證悟。用意義作為教義，教義之外沒有意義，教義沒有偏頗，所以教義是中道，意義也是如此，所以是證悟的中道。 《大記》中說，在第六個問答中，前後兩種意義指的是。
【English Translation】 The meaning of taste lies in this. If both five and two are unattainable, it is because the manifestation of various phenomena does not hinder the one taste. Therefore, there is both speaking and not speaking. The above five sections explain the meaning of the sentences, which can be compared to the fivefold sea seal (海印) (referring to a state of Samadhi described in the Avatamsaka Sutra, symbolizing the manifestation of all things in the universe). In the third conclusion, the meaning of speaking and not speaking, and the birth and non-birth of the two great lives (possibly referring to dualistic concepts such as birth and death, Nirvana, etc.), are hoped to be well determined. The sixth place of determination lies in movement and non-movement, referring to the fundamental entry into the nine entries, etc. (referring to different levels and states in Samadhi). The 'Great Record' (大記) says that in the fifth question and answer, the intention of the question is that the previous question and answer only clarified dependent origination (緣起) (referring to the phenomenon of things arising interdependently and interconnectedly), and that selflessness (無自性) (referring to the absence of an independent essence in things) and inherent nature (本性) (referring to the original nature of things) are not different and not manifested. The inherent nature and the final nature (referring to the root and result of things) are not different, so in order to manifest this meaning, this question arises. The answer first summarizes its meaning. 'If it is for' is a repetition of the question, and the enlightened principle is answered extensively under the words. In this extensive answer, the meaning of difference and non-difference in the present (現前) (referring to the present moment) is also manifested. There are two points in it. First, clarify the Middle Way (中道) (referring to the truth of non-duality and transcendence of binary oppositions) of teaching and realization (教證) (referring to Buddhist teachings and enlightenment), and then 'also can be rightly said below' (亦可正說下), manifesting that the right meaning (正義) (referring to the correct meaning) and the right speech (正說) (referring to the correct speech) are not different from the Middle Way. This right meaning and right speech, one saying is that the right meaning is internal realization (內證) (referring to inner enlightenment), and the right speech is external transformation (外化) (referring to spreading the teachings outward). However, the right meaning is the One Vehicle (一乘) (referring to the ultimate path to liberation), and the right speech is the Three Vehicles (三乘) (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, which are three paths to guide beings of different capacities). 'The true nature of all dharmas is not in words' (諸法實相不在言中者), the question asks, if words are taken as meaning, then words are the Middle Way, why is it said that the true nature (實相) (referring to the true appearance of things) is not in words? The answer is that at the ultimate point of the meaning of words, words are precisely the meaning, which is the Middle Way, so it is said that it is not in words. 'Because it benefits according to the capacity, it is called no true nature' (在機益故，名無真性者), it is not repeating 'not in true nature' to say 'no true nature', but speaking of the reality of no self-nature, so it is said 'no true nature'. 'Because it is apart from name and nature, it is named but without name below' (離名性故，名而無名下), repeating the meaning that the true nature of all dharmas is not in words. 'Therefore, it is named no true nature below' (名無真性故下), repeating the meaning that the dharma of speech is not in true nature. The 'Dharma Record' (法記) says that the Middle Way is both expressible in words and transcends words. Why? 'The true nature of all dharmas is not in words, etc.' (諸法實相不在言中等者), the question asks, what is the difference between the Middle Way and the true nature? The answer is that the Middle Way can be expressed in words and transcends words, so it connects to both enlightenment and teaching, while the true nature is not in words, so it is only enlightenment. Using meaning as teaching, there is no meaning outside of teaching, and teaching is not biased, so teaching is the Middle Way, and meaning is also the same, so it is the Middle Way of enlightenment. The 'Great Record' (大記) says that in the sixth question and answer, the two meanings before and after refer to.
約亦可正說法中。以上為前義。以下為后義也。本末相即等者。本則佛也一乘也。末則眾生也。小乘三乘也。此等總是法性家內真實德用故也。名義互為客者。一切諸法不出名義也。為定執名義自性之人現其互相為客。無有自性之道理也。自體無名真源者。正是證分。兼是緣起無住別教也。問。真源則本末相資之所現故深也。相資之本。雖云是證。而猶淺耶。答。且順三乘作是說耳。若約實則同是一處也。以此中道化眾生者。究竟正是一乘故。云能化所化宗要在此也。
法記云。本末相即者。熟教中。泯依本所起之末。還歸於本方現一心。寄彼以現一乘證教二法性在中道也。名義互為客者。初教中。以名義互憑客。現名及義無我道理。寄彼以現一乘證教二法無自性義也。所現道理不異能詮方便別者。初教熟教所立義別。而寄彼所現無我及中道之義。以現一乘證教無二之義故也。
第七問答中問意。則泯差別歸中道。終教之中得論此義。然約最極故。云此義當頓教宗也。答。意則維摩拂文殊之言。默於一寂。八會佛默不動言說之默故別也。謂泯其說與不說名義本末令歸中道者。且順三乘之說。若約一乘實意。則不動名義本末。即是法性家內真實德故。不當頓教宗也。
法記云。且護分別故。順三乘說
【現代漢語翻譯】 現代漢語譯本： 約亦可正說法中。以上是前面的意思，以下是後面的意思。『本末相即等者』，『本』指的是佛和一乘，『末』指的是眾生、小乘和三乘。這些都是法性之內的真實德用。『名義互為客者』，一切諸法都離不開名和義。爲了糾正那些執著于名義自性的人，顯現它們互相作為賓客，沒有自性的道理。『自體無名真源者』，這正是證分，兼具緣起無住的別教含義。問：真源是本末相互資助所顯現的，所以很深奧。那麼，作為相互資助的根本，雖然說是證，但還是淺顯嗎？答：這只是順應三乘的說法。如果從實相來說，它們都在同一個地方。用這中道來化度眾生，最終正是爲了歸於一乘，所以說能化和所化的宗旨就在這裡。
法記說：『本末相即』，在熟教中，泯滅依本所起的末，迴歸于本，才能顯現一心。寄託於此來顯現一乘證教二法性在中道之中。『名義互為客』，在初教中，以名義互相依存，顯現名和義無我的道理。寄託於此來顯現一乘證教二法無自性的意義。所顯現的道理與能詮釋的方便不同，初教和熟教所立的意義不同，但寄託於此所顯現的無我和中道的意義，是爲了顯現一乘證教無二的意義。
第七個問答中的問題，意思是泯滅差別迴歸中道，在終教中可以討論這個意義。然而，因為是最極的緣故，所以說這個意義屬於頓教的宗旨。回答的意思是，維摩詰呵斥文殊的言語，沉默於一片寂靜之中，八會佛的沉默是不動言說的沉默，所以有所不同。所謂泯滅其說與不說、名義本末，使之迴歸中道，這只是順應三乘的說法。如果從一乘的真實意義來說，不動名義本末，就是法性之內的真實德用，所以不屬於頓教的宗旨。
法記說：暫且爲了守護分別，順應三乘的說法。
【English Translation】 English version: 'About also can correct Dharma speaking within.' The above is the previous meaning, and the following is the latter meaning. 'The root and branch are identical,' 'root' refers to Buddha and the One Vehicle (Ekayana), and 'branch' refers to sentient beings, the Small Vehicle (Hinayana), and the Three Vehicles (Triyana). These are all the true virtues and functions within the Dharma-nature. 'Name and meaning are mutually guests,' all Dharmas cannot be separated from name and meaning. To correct those who are attached to the self-nature of name and meaning, it reveals that they are mutually guests, without the principle of self-nature. 'The self-nature is nameless, the true source,' this is precisely the proof division, and also has the separate teaching meaning of dependent origination and non-abiding. Question: The true source is manifested by the mutual assistance of root and branch, so it is profound. Then, as the root of mutual assistance, although it is said to be proof, is it still shallow? Answer: This is just in accordance with the Three Vehicles' saying. If speaking from the real aspect, they are all in the same place. Using this Middle Way to transform sentient beings, ultimately it is precisely to return to the One Vehicle, so it is said that the purpose of what can be transformed and what is transformed is here.
Fa Ji (Dharma Record) says: 'The root and branch are identical,' in the ripe teaching, annihilate the branch arising from the root, return to the root, and then the One Mind can be revealed. Entrusting to this to reveal that the two Dharma-natures of One Vehicle proof and teaching are in the Middle Way. 'Name and meaning are mutually guests,' in the initial teaching, name and meaning depend on each other, revealing the principle of no-self of name and meaning. Entrusting to this to reveal the meaning of no self-nature of the two Dharmas of One Vehicle proof and teaching. The revealed principle is different from the skillful means of what can be explained, the meanings established by the initial teaching and the ripe teaching are different, but entrusting to this the revealed meanings of no-self and the Middle Way, is to reveal the meaning of non-duality of One Vehicle proof and teaching.
The question in the seventh question and answer means to annihilate the differences and return to the Middle Way, and this meaning can be discussed in the final teaching. However, because it is the most extreme, it is said that this meaning belongs to the purpose of the sudden teaching. The meaning of the answer is that Vimalakirti rebuked Manjushri's words, and was silent in a silence, the silence of the Eight Assemblies Buddha is the silence of non-moving speech, so it is different. The so-called annihilating its speaking and not speaking, the root and branch of name and meaning, and making it return to the Middle Way, this is just in accordance with the Three Vehicles' saying. If speaking from the true meaning of the One Vehicle, not moving the root and branch of name and meaning, is the true virtue and function within the Dharma-nature, so it does not belong to the purpose of the sudden teaching.
Fa Ji (Dharma Record) says: For the time being, in order to protect the distinctions, in accordance with the Three Vehicles' saying.
等者。直令三乘之人。舍其所習入於一乘。恐難信受故。以方便寄順其執護分別也。一云。雖下四教總是實德。若言小乘及初教等即是一乘。則稱其所習增分別故。寄彼三乘差別病。盡頓教義說故。云且護分別。故順三乘說。蓋是智者勝妙能也。
如說修行(至)名曰為家。大記云。如說修行得聖者意者。修行趣證方得。諸佛欲令群迷畢竟終至法性家故。施設言教之大意也。法性真空者。約究竟則證分法性家也。然此中意不分證教。總明行者修行方便。故通證教也。法界陀羅尼者證分。因陀羅尼家等者教分。無住別教也。
融記云。宅者證分。舍者緣起分也。法界陀羅尼家者理也。因陀羅尼及微細等者事也。謂約一法全攝法界無側無遺者。法界陀羅尼也。一一法法重重相攝無盡無盡者。因陀羅尼也。於一法中一切諸法。齊頭並現者微細也。聖者所依住故。名曰為家者。十玄門也。問。此十玄門為是教分亦證分耶。答。若約自證則證分。為他施設則教分也。
法界圖記叢髓錄卷下之一
法界圖記叢髓錄卷下之二
文云。二得益。謂陀羅尼者。總持故。如下數十錢法中說。實際者窮法性故。中道者融二邊故。坐坐者攝一切故。安坐法界十種涅槃廣大寶床。攝一切故。名曰坐床。寶者可貴故
【現代漢語翻譯】 現代漢語譯本：
『等者』，直接讓三乘（聲聞乘、緣覺乘、菩薩乘）之人，捨棄他們所習慣的，進入一乘（佛乘）。恐怕他們難以相信和接受，所以用方便法門，暫且順應他們執著和分別的心。另一種說法是，雖然下四教（藏、通、別、圓）都是真實的功德，但如果說小乘和初教等就是一乘，那就等於是順應了他們所習慣的，增加了他們的分別心。所以，暫且順應那三乘的差別之病，用頓教的義理來說明，所以說『且護分別』，因此順應三乘來說。這大概是智者（智顗大師）殊勝巧妙的能力吧。 『如說修行（至）名曰為家』。《大記》中說，『如說修行得聖者意』，意思是說，修行趨向證悟才能得到。諸佛想要讓眾生最終到達法性的家，所以施設言教，這是佛陀施設言教的大意。『法性真空』，是從究竟的角度來說，是證悟分上的法性之家。然而，這裡的意思不區分證和教，總的來說是修行者修行的方便，所以貫通證和教。『法界陀羅尼』是證悟分，『因陀羅尼家等』是教法分，是無住的別教。 《融記》中說，『宅』是證悟分，『舍』是緣起分。『法界陀羅尼家』是理，『因陀羅尼及微細等』是事。意思是說，約一法完全攝入法界，沒有遺漏，沒有偏頗，這就是法界陀羅尼。一一法法重重相攝，沒有窮盡，沒有止境，這就是因陀羅尼。在一法中，一切諸法，齊頭並現，這就是微細。聖者所依止安住的地方，所以叫做家，也就是十玄門。問：這十玄門是教法分，還是證悟分呢？答：如果從自身證悟來說，就是證悟分；爲了給他人施設，就是教法分。 《法界圖記叢髓錄》卷下之一 《法界圖記叢髓錄》卷下之二 文中說，『二得益，謂陀羅尼者，總持故』，如下數十錢法中說。『實際者窮法性故』，『中道者融二邊故』，『坐坐者攝一切故』，安坐法界十種涅槃廣大寶床，攝一切故，名叫坐床。『寶者可貴故』。
【English Translation】 English version:
'Equal' means directly causing people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to abandon what they are accustomed to and enter the One Vehicle (Buddhayāna). Fearing that they would find it difficult to believe and accept, expedient means are used to temporarily accord with their attachments and discriminations. Another explanation is that although the lower Four Teachings (Tripitaka, Common, Distinct, and Perfect) are all real virtues, if it is said that the Śrāvakayāna and the initial teachings are the One Vehicle, then it would be in accordance with what they are accustomed to, increasing their discriminations. Therefore, temporarily according with the sickness of the Three Vehicles' differences, the meaning of the Sudden Teaching is used to explain, so it is said 'temporarily protect discriminations,' thus according with the Three Vehicles in speaking. This is probably the superior and wonderful ability of the wise one (Master Zhiyi). 'As it is said, practice (to) is called a home.' The Great Commentary says, 'As it is said, practice to attain the meaning of the sage,' meaning that practice leading to realization is attained. The Buddhas want to enable all beings to ultimately reach the home of Dharma-nature, so they establish verbal teachings, which is the great intention of the Buddhas' establishment of verbal teachings. 'Dharma-nature is emptiness' is, from the ultimate perspective, the Dharma-nature home of the realization aspect. However, the meaning here does not distinguish between realization and teaching, but generally explains the expedient means of practitioners' practice, so it connects realization and teaching. 'Dharma-realm Dhāraṇī' is the realization aspect, 'cause Dhāraṇī home, etc.' is the teaching aspect, which is the Non-abiding Distinct Teaching. The Commentary of Fusion says, 'Dwelling' is the realization aspect, 'abandoning' is the aspect of dependent origination. 'Dharma-realm Dhāraṇī home' is principle, 'cause Dhāraṇī and subtle, etc.' are phenomena. It means that about one dharma completely encompasses the Dharma-realm without omission or bias, this is the Dharma-realm Dhāraṇī. Each and every dharma interpenetrates each other layer upon layer without end, this is the cause Dhāraṇī. Within one dharma, all dharmas appear simultaneously, this is subtle. The place where sages rely on and abide, so it is called home, which is the Ten Profound Gates. Question: Are these Ten Profound Gates the teaching aspect or the realization aspect? Answer: If from the perspective of self-realization, it is the realization aspect; for the sake of establishing it for others, it is the teaching aspect. Record of the Collection of Marrow from the Dharma-realm Chart Commentary, Scroll 2, Part 1 Record of the Collection of Marrow from the Dharma-realm Chart Commentary, Scroll 2, Part 2 The text says, 'Two attain benefits, namely Dhāraṇī, because it is all-encompassing,' as explained in the method of dozens of coins below. 'Actuality is exhausting Dharma-nature,' 'the Middle Way is fusing the two extremes,' 'sitting sitting is encompassing everything,' peacefully sitting on the vast and precious bed of the ten kinds of Nirvāṇa in the Dharma-realm, encompassing everything, called the sitting bed. 'Precious because it is valuable.'
。床者攝持義故。十種涅槃者。如下經離世間品說。舊來不動者舊來成佛義故。所謂十佛如花嚴經說。一無著佛。安住世間成正覺故。二愿佛出生故。三業報佛信故。四持佛隨順故。五涅槃佛永度故。六法界佛無處不至故。七心佛安住故。八三昧佛無量無著故。九性佛決定故。十如意佛普覆故。何故十數說欲現多佛故。此義諸法之真源究竟之玄宗。甚深難解且可深思。問具縛有情未斷煩惱未成福智。以何義故舊來成佛耶。答煩惱未斷不名成佛。煩惱斷盡福智成竟。自此已去名為舊來成佛。問斷惑云何。答如地論說。非初非中后前中后取故。云何斷。如虛空。如是斷故未斷已還不名為斷。既斷已去名為舊來斷也。猶如覺夢睡悟不同。故建立成不成斷不斷等。其實道理諸法實相。不增不減本來不動。是故經云。煩惱法中不見一法減。清凈法中不見一法增。是其事也。有人說云。如是等經文。約即理說非即事說。若約三乘方便教門合有此義。若依一乘如實教門不盡其理。理事冥然一無分別。體用圓融常在中道。自事以外何處得理。問三乘教中亦有寂而常用。用而常寂。如是等義。何故上云遍即理門。不即事中不自在耶。答理事相即故有如是義。非謂事事相即。何以故。三乘教中欲治分別病。會事入理為宗故。若依別教一乘。
【現代漢語翻譯】 現代漢語譯本 『床』指的是攝持的意思。關於『十種涅槃』，如下面的經文《離世間品》所說。『舊來不動』指的是舊來成佛的意思，也就是《華嚴經》里說的十佛：一、無著佛（安住世間成就正覺）；二、愿佛（出生）；三、業報佛（信）；四、持佛（隨順）；五、涅槃佛（永度）；六、法界佛（無處不至）；七、心佛（安住）；八、三昧佛（無量無著）；九、性佛（決定）；十、如意佛（普覆）。 為什麼用十這個數字來說明？是爲了展現多佛的緣故。這個意義是諸法真實的源頭，是究竟的玄妙宗旨，非常深奧難以理解，需要深入思考。問：具縛的有情（jù fù yǒu qíng，指被煩惱束縛的眾生）沒有斷除煩惱，沒有成就福德和智慧，憑什麼說他們舊來成佛呢？答：煩惱沒有斷除不能稱為成佛。煩惱斷盡，福德和智慧成就完畢，從此以後才能稱為舊來成佛。 問：如何斷除迷惑？答：如《地論》所說：『非初非中后，前中后取故。』如何斷除？就像虛空一樣。這樣斷除，未斷除之前不能稱為斷除，已經斷除之後才能稱為舊來斷除。猶如覺夢、睡悟不同，所以建立成不成、斷不斷等概念。其實道理是諸法實相，不增不減，本來不動。所以經文說：『煩惱法中不見一法減，清凈法中不見一法增。』就是這個道理。 有人說：『這些經文是約即理說，不是約即事說。』如果按照三乘（sān shèng，指聲聞乘、緣覺乘、菩薩乘）方便教門，可以有這個意義。如果按照一乘（yī shèng，指唯一佛乘）如實教門，就不能完全符合這個道理。理事冥然一體，沒有分別，體用圓融，常在中道。在事以外，哪裡能得到理呢？問：三乘教中也有寂而常用，用而常寂等意義，為什麼上面說遍即理門，不即事中不自在呢？答：理事相即，所以有這樣的意義，不是說事事相即。為什麼呢？三乘教中想要治療分別的毛病，以會事入理為宗旨。如果按照別教一乘。
【English Translation】 English version 'Bed' means the meaning of holding. Regarding the 'Ten Kinds of Nirvana', as mentioned in the Sutra 'Leaving the World Chapter' below. 'Immovable from the beginning' refers to the meaning of becoming a Buddha from the beginning, which is the Ten Buddhas mentioned in the Avatamsaka Sutra: 1. Unattached Buddha (abiding in the world and attaining perfect enlightenment); 2. Vow Buddha (birth); 3. Karma Retribution Buddha (faith); 4. Holding Buddha (following); 5. Nirvana Buddha (eternal liberation); 6. Dharma Realm Buddha (present everywhere); 7. Mind Buddha (abiding); 8. Samadhi Buddha (immeasurable and unattached); 9. Nature Buddha (determination); 10. Wish-fulfilling Buddha (universal coverage). Why use the number ten to explain? It is to show the reason for many Buddhas. This meaning is the true source of all dharmas, the ultimate and profound purpose, which is very profound and difficult to understand and requires deep thinking. Question: Sentient beings bound by attachments (jù fù yǒu qíng, refers to beings bound by afflictions) have not eradicated afflictions and have not achieved merit and wisdom. Why do you say that they have become Buddhas from the beginning? Answer: Not eradicating afflictions cannot be called becoming a Buddha. Only when afflictions are eradicated and merit and wisdom are fully achieved can it be called becoming a Buddha from the beginning. Question: How to eradicate delusion? Answer: As the Treatise on the Stages of the Earth says: 'Not the beginning, not the middle, not the end, taking the former, middle, and latter.' How to eradicate? Just like space. Eradicating in this way, before eradicating, it cannot be called eradicating; only after eradicating can it be called eradicating from the beginning. Just like the difference between waking from a dream, sleeping, and awakening, so concepts such as becoming or not becoming, eradicating or not eradicating are established. In fact, the truth is the true nature of all dharmas, neither increasing nor decreasing, originally unmoving. Therefore, the sutra says: 'In the dharma of afflictions, not a single dharma is seen to decrease; in the dharma of purity, not a single dharma is seen to increase.' This is the principle. Some people say: 'These sutra texts are about speaking from the perspective of principle, not from the perspective of phenomena.' If according to the expedient teachings of the Three Vehicles (sān shèng, refers to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), this meaning is possible. If according to the true teachings of the One Vehicle (yī shèng, refers to the Ekayāna), it cannot fully conform to this principle. Principle and phenomena are mysteriously one, without distinction, the essence and function are perfectly integrated, and always in the Middle Way. Where can one obtain principle outside of phenomena? Question: In the teachings of the Three Vehicles, there are also meanings such as stillness and constant use, use and constant stillness. Why does the above say that it pervades the gate of principle, but is not free in the midst of phenomena? Answer: Principle and phenomena are mutually inclusive, so there is such a meaning, not that phenomena are mutually inclusive. Why? In the teachings of the Three Vehicles, the aim is to cure the disease of discrimination, and to unite phenomena into principle. If according to the Separate Teaching One Vehicle.
理理相即。亦得事事相即。亦得理事相即。亦得各各不相即。亦得何以故。中即不同故。亦有具足理因陀羅及事因陀等法門故。十佛普賢法界宅中。有如是等無障礙法界法門。極自在故。其餘逆順主伴相成等法門。準例相攝隨義訊息。若欲觀緣起實相陀羅尼法者。先應學數十錢法。所謂一錢乃至十錢。所以說十者欲現無量故。此中有二。一者一中十十中一。二者一即十十即一。初門中有二。一者向上來。二者向下去。言向上來中有十門不同。一者一。何以故。緣成故。即是本數。乃至十者一中十。何以故。若無一十即不成。仍十非一余門亦如是。準例可知。言向下去中亦有十門。一者十。何以故。緣成故。乃至十者十中一。何以故。若無十一即不成。仍一非十故余亦如是。如是往反勘當即知。一一錢中具足十門。如本末兩錢中具足十門。餘八錢中準例可解。問既言一者。何得一中名為十耶。答大緣起陀羅尼法若無一。一切即不成。故定知如是其相。如何所言一者。非自性一緣成故一。乃至十者。非自性十。緣成故十。一切緣生法無有一法定有自性。無自性故即不自在。不自在者即生不生不生生。不生生者即是不住義。不住義者即是中道義。中道義者即通生不生。故龍樹云。因緣所生法。我說即是空。亦說是假名。復是
【現代漢語翻譯】 現代漢語譯本 理理相即：理體與理體之間相互融合，沒有隔閡。 亦得事事相即：事相與事相之間相互融合，沒有障礙。 亦得理事相即：理體與事相之間相互融合，理中有事，事中有理。 亦得各各不相即：各個事物在本體上保持各自的獨立性，互不混淆。 何以故：為什麼會這樣呢？ 中即不同故：因為『中』的含義不同。 亦有具足理因陀羅（比喻重重無盡的理體）及事因陀（比喻重重無盡的事相）等法門故：也具備圓滿具足理因陀羅網和事因陀羅網等法門。 十佛普賢法界宅中：在十方諸佛和普賢菩薩所居住的法界之中。 有如是等無障礙法界法門：有像這樣等等沒有障礙的法界法門， 極自在故：極其自在的緣故。 其餘逆順主伴相成等法門：其餘的逆順、主伴相互成就等等法門， 準例相攝隨義訊息：可以按照這個例子類推，根據意義靈活運用。 若欲觀緣起實相陀羅尼法者：如果想要修觀緣起實相的陀羅尼法門， 先應學數十錢法：首先應該學習用十枚錢幣來觀想的方法。 所謂一錢乃至十錢：也就是從一枚錢幣到十枚錢幣的觀想。 所以說十者欲現無量故：之所以說到十，是爲了展現無量的含義。 此中有二：這裡面有兩種觀法。 一者一中十十中一：第一種是一中含十，十中含一。 二者一即十十即一：第二種是一即是十，十即是一。 初門中有二：第一種觀法中又有兩種。 一者向上來：一種是向上觀。 二者向下去：一種是向下觀。 言向上來中有十門不同：向上觀中有十種不同的觀法。 一者一：第一種是一。 何以故：為什麼呢？ 緣成故：因為是因緣和合而成的。 即是本數：這就是最初的數目。 乃至十者一中十：乃至十，是因為一中包含著十。 何以故：為什麼呢？ 若無一十即不成：如果沒有一，十就不能成立。 仍十非一：但仍然是十而不是一。 余門亦如是：其餘的觀法也像這樣。 準例可知：按照這個例子類推就可以知道。 言向下去中亦有十門：向下觀中也有十種觀法。 一者十：第一種是十。 何以故：為什麼呢？ 緣成故：因為是因緣和合而成的。 乃至十者十中一：乃至十，是因為十中包含著一。 何以故：為什麼呢？ 若無十一即不成：如果沒有十，一就不能成立。 仍一非十故：但仍然是一而不是十。 余亦如是：其餘的也像這樣。 如是往反勘當即知：這樣來回推敲，就可以知道。 一一錢中具足十門：每一枚錢幣中都具足十種觀法。 如本末兩錢中具足十門：就像第一枚和最後一枚錢幣中具足十種觀法一樣。 餘八錢中準例可解：其餘八枚錢幣中的觀法按照這個例子類推就可以理解。 問既言一者：問：既然說是一， 何得一中名為十耶：為什麼在一中又稱為十呢？ 答大緣起陀羅尼法若無一：答：大緣起陀羅尼法如果沒有一， 一切即不成：一切就不能成立。 故定知如是其相：所以應當確定知道它的相狀是這樣的。 如何所言一者：為什麼說一呢？ 非自性一緣成故一：不是自性的一，而是因緣和合而成的。 乃至十者：乃至說十， 非自性十緣成故十：不是自性的十，而是因緣和合而成的。 一切緣生法無有一法定有自性：一切因緣所生的法，沒有一個法是固定有自性的。 無自性故即不自在：因為沒有自性，所以就不自在。 不自在者即生不生不生生：不自在的，就是生即非生，非生即生。 不生生者即是不住義：非生即生，就是不住的含義。 不住義者即是中道義：不住的含義，就是中道的含義。 中道義者即通生不生：中道的含義，就是貫通生與非生。 故龍樹云：所以龍樹菩薩說：『因緣所生法，我說即是空，亦說是假名，復是中道義。』
【English Translation】 English version 'Li li xiang ji': The principle and principle are interpenetrating, without any separation. 'Yi de shi shi xiang ji': Phenomena and phenomena are interpenetrating, without any obstacles. 'Yi de li shi xiang ji': The principle and phenomena are interpenetrating; the principle contains phenomena, and phenomena contain the principle. 'Yi de ge ge bu xiang ji': Each thing maintains its independence in essence, without being confused with each other. 'He yi gu': Why is this so? 'Zhong ji bu tong gu': Because the meaning of 'middle' is different. 'Yi you ju zu li Yin Tuo Luo (a metaphor for the endless principle) ji shi Yin Tuo (a metaphor for the endless phenomena) deng fa men gu': It also possesses the complete and perfect Dharma gates such as the principle Indra's net and the phenomena Indra's net. 'Shi Fo Pu Xian fa jie zhai zhong': In the Dharma realm where the ten Buddhas and Samantabhadra Bodhisattva reside. 'You ru shi deng wu zhang ai fa jie fa men': There are such unobstructed Dharma realm Dharma gates, 'Ji zi zai gu': Because they are extremely free and at ease. 'Qi yu ni shun zhu ban xiang cheng deng fa men': The remaining reverse and forward, principal and auxiliary, mutually accomplishing Dharma gates, etc., 'Zhun li xiang she sui yi xiao xi': Can be inferred according to this example and applied flexibly according to the meaning. 'Ruo yu guan yuan qi shi xiang tuo luo ni fa zhe': If you want to cultivate the Dharani Dharma gate of contemplating the true nature of dependent origination, 'Xian ying xue shu shi qian fa': You should first learn the method of contemplating with ten coins. 'Suo wei yi qian nai zhi shi qian': That is, the contemplation from one coin to ten coins. 'Suo yi shuo shi zhe yu xian wu liang gu': The reason for saying ten is to show the meaning of infinity. 'Ci zhong you er': There are two kinds of contemplation here. 'Yi zhe yi zhong shi shi zhong yi': The first is that one contains ten, and ten contains one. 'Er zhe yi ji shi shi ji yi': The second is that one is ten, and ten is one. 'Chu men zhong you er': There are two kinds of contemplation in the first method. 'Yi zhe xiang shang lai': One is upward contemplation. 'Er zhe xiang xia qu': One is downward contemplation. 'Yan xiang shang lai zhong you shi men bu tong': There are ten different contemplations in upward contemplation. 'Yi zhe yi': The first is one. 'He yi gu': Why? 'Yuan cheng gu': Because it is formed by the combination of conditions. 'Ji shi ben shu': This is the original number. 'Nai zhi shi zhe yi zhong shi': Even ten, because one contains ten. 'He yi gu': Why? 'Ruo wu yi shi ji bu cheng': If there is no one, ten cannot be established. 'Reng shi fei yi': But it is still ten and not one. 'Yu men yi ru shi': The remaining contemplations are also like this. 'Zhun li ke zhi': It can be known by analogy with this example. 'Yan xiang xia qu zhong yi you shi men': There are also ten contemplations in downward contemplation. 'Yi zhe shi': The first is ten. 'He yi gu': Why? 'Yuan cheng gu': Because it is formed by the combination of conditions. 'Nai zhi shi zhe shi zhong yi': Even ten, because ten contains one. 'He yi gu': Why? 'Ruo wu shi yi ji bu cheng': If there is no ten, one cannot be established. 'Reng yi fei shi gu': But it is still one and not ten. 'Yu yi ru shi': The rest is also like this. 'Ru shi wang fan kan dang ji zhi': By examining back and forth in this way, you can know. 'Yi yi qian zhong ju zu shi men': Each coin has ten contemplations. 'Ru ben mo liang qian zhong ju zu shi men': Just like the first and last coins have ten contemplations. 'Yu ba qian zhong zhun li ke jie': The contemplations in the remaining eight coins can be understood by analogy with this example. 'Wen ji yan yi zhe': Question: Since it is said to be one, 'He de yi zhong ming wei shi ye': Why is it also called ten in one? 'Da da yuan qi tuo luo ni fa ruo wu yi': Answer: If the Dharani Dharma of great dependent origination has no one, 'Yi qie ji bu cheng': Everything cannot be established. 'Gu ding zhi ru shi qi xiang': Therefore, it should be determined to know that its appearance is like this. 'Ru he suo yan yi zhe': Why say one? 'Fei zi xing yi yuan cheng gu yi': It is not one by nature, but one by the combination of conditions. 'Nai zhi shi zhe': Even saying ten, 'Fei zi xing shi yuan cheng gu shi': It is not ten by nature, but ten by the combination of conditions. 'Yi qie yuan sheng fa wu you yi fa ding you zi xing': In all dharmas arising from conditions, there is no dharma that is fixed and has its own nature. 'Wu zi xing gu ji bu zi zai': Because there is no self-nature, it is not free. 'Bu zi zai zhe ji sheng bu sheng bu sheng sheng': Those who are not free are born and not born, and not born and born. 'Bu sheng sheng zhe ji shi bu zhu yi': Not born and born is the meaning of non-abiding. 'Bu zhu yi zhe ji shi zhong dao yi': The meaning of non-abiding is the meaning of the Middle Way. 'Zhong dao yi zhe ji tong sheng bu sheng': The meaning of the Middle Way is to connect birth and non-birth. 'Gu Long Shu yun': Therefore, Bodhisattva Nagarjuna said: 'The Dharma that arises from conditions, I say is emptiness, and is also called a provisional name, and is also the meaning of the Middle Way.'
中道義。即其義也。中道者是無分別義。無分別法不守自性故。隨緣無盡亦是不住。是故當知。一中十十中一。相容無礙。仍不相是。既一門中具足十門。故明知。一門中有無盡義如一門。余亦如是。問一門中攝十盡不盡。答盡不盡所以者何。須盡即盡須不盡即不盡故。其義云何。以一事辨一多故即盡。以異事辨一多故即不盡。又一事中一多義不相是。即是多一事故即。是一四句護過去非。現德準之可解。異事亦準同。問須者何義。答須者緣成義。何以故。因緣法一不差失。別別諸事門中準例如是。緣起妙理應如是知故。第一門訖。第二門此中二門。一者向上去。二者向下來。初門中十門不同。一者一。何以故。緣成故。乃至十者一即十。何以故。若無一十即不成故。緣成故。第二門中亦有十門。一者十。何以故。緣成故。乃至十者十即一。若無十一即不成故。餘者準例。以此義故當知。一一錢中具足十門。問如上多門一時俱圓耶。前後不同耶。答即圓即前後不同。何故如是。須圓即圓。須前後即前後。何以故。法性家內德用自在無障礙故。由緣成故。皆得如是。問如上所說來去義。其相云何。答自位不動而恒來去。何以故。來去者隨緣義。即是因緣義。不動者向本義。即是緣起義。間因緣焉緣起何別。答亦別亦同。
【現代漢語翻譯】 現代漢語譯本 中道（Madhyamaka）的意義，就是這個意義。中道是沒有分別的意義。沒有分別的法不執守自己的本性，所以隨順因緣而沒有窮盡，也就是不住于某個固定狀態。因此應當知道，一中包含十，十中包含一，相互容納而沒有障礙，但仍然不互相混淆。既然一個法門中具足十個法門，所以明確知道，一個法門中具有無盡的意義，就像這一個法門一樣，其餘的法門也是如此。問：一個法門中是否完全包含十個法門？答：既包含又不完全包含。為什麼這樣說呢？需要完全包含的時候就完全包含，需要不完全包含的時候就不完全包含。這其中的意義是什麼呢？用一個事物來辨別一和多，就是完全包含；用不同的事物來辨別一和多，就是不完全包含。而且，在一個事物中，一和多的意義並不互相混淆，這就是多即一，一即多。這是用四句來守護過去，否定過去的錯誤觀點，現在的理解可以以此為準。不同的事物也可以參照相同的道理。問：『須』是什麼意義？答：『須』是因緣成就的意義。為什麼這樣說呢？因為因緣法一絲一毫都不會差錯，在各個不同的事物法門中，可以參照這個例子。緣起（Pratītyasamutpāda）的微妙道理應當這樣理解。第一門結束。 第二門：這裡有兩個門，一個是向上去，一個是向下來。第一個門中有十個不同的法門。第一個是一，為什麼呢？因為因緣成就的緣故。乃至第十個是一即是十，為什麼呢？如果沒有一，十就不能成立，因為因緣成就的緣故。第二個門中也有十個法門。第一個是十，為什麼呢？因為因緣成就的緣故。乃至第十個是十即是一，如果沒有十，一就不能成立，其餘的可以參照這個例子。因為這個意義，應當知道，每一個錢中都具足十個法門。問：像上面所說的多個法門，是同時圓滿呢，還是有前後不同的順序呢？答：既是圓滿的，又有前後不同的順序。為什麼會這樣呢？需要圓滿的時候就是圓滿的，需要有前後順序的時候就有前後順序。為什麼會這樣呢？因為法性（Dharmatā）的家中，德用自在而沒有障礙的緣故。由於因緣成就的緣故，都能這樣。問：像上面所說的來去（Āgama-gamana）的意義，它的相狀是什麼樣的呢？答：在自己的位置上不動，而恒常來去。為什麼這樣說呢？來去是隨順因緣的意義，也就是因緣的意義。不動是向于根本的意義，也就是緣起的意義。那麼因緣和緣起有什麼區別呢？答：既有區別，又有相同之處。
【English Translation】 English version The meaning of the Middle Way (Madhyamaka), that is its meaning. The Middle Way is the meaning of non-discrimination. Because the Dharma of non-discrimination does not adhere to its own nature, it follows conditions without end, which is also non-abiding. Therefore, it should be known that one contains ten, and ten contain one, accommodating each other without obstruction, yet still not being identical. Since one gate fully possesses ten gates, it is clearly known that one gate has endless meanings, just like this one gate, and the rest are the same. Question: Does one gate completely encompass the ten gates? Answer: It both encompasses and does not encompass. Why is that? It encompasses when it needs to encompass, and it does not encompass when it needs not to encompass. What is the meaning of this? It encompasses when distinguishing one and many with one thing; it does not encompass when distinguishing one and many with different things. Moreover, in one thing, the meanings of one and many are not identical, which is that many are one, and one is many. This uses four phrases to protect the past, negating past erroneous views, and the present understanding can be based on this. Different things can also be referenced in the same way. Question: What is the meaning of 'need'? Answer: 'Need' is the meaning of conditions being fulfilled. Why is that? Because the Dharma of conditions does not err in the slightest, and in the gates of various different things, this example can be referenced. The subtle principle of Dependent Origination (Pratītyasamutpāda) should be understood in this way. The first gate is finished. Second Gate: Here there are two gates, one going upwards and one going downwards. In the first gate, there are ten different gates. The first is one, why? Because of the fulfillment of conditions. And so on, the tenth is that one is ten, why? If there is no one, ten cannot be established, because of the fulfillment of conditions. In the second gate, there are also ten gates. The first is ten, why? Because of the fulfillment of conditions. And so on, the tenth is that ten is one, if there is no ten, one cannot be established, the rest can be referenced in this example. Because of this meaning, it should be known that each and every coin fully possesses ten gates. Question: Are the multiple gates mentioned above simultaneously complete, or are there different sequences of before and after? Answer: They are both complete and have different sequences of before and after. Why is it like this? It is complete when it needs to be complete, and it has a sequence of before and after when it needs to have a sequence of before and after. Why is it like this? Because in the home of Dharma-nature (Dharmatā), virtuous functions are free and unobstructed. Because of the fulfillment of conditions, all can be like this. Question: What is the appearance of the meaning of coming and going (Āgama-gamana) mentioned above? Answer: Without moving from its own position, it constantly comes and goes. Why is it said like this? Coming and going is the meaning of following conditions, which is the meaning of conditions. Not moving is the meaning of facing the root, which is the meaning of Dependent Origination. Then what is the difference between conditions and Dependent Origination? Answer: There are both differences and similarities.
所謂別義者。因緣者隨俗差別。即是因緣相望。現無自性義。正俗諦體也。緣起者順性無分別。即是相即相融。現平等義。正順第一義體也。俗諦無自性故順第一義。是故經云。隨順觀世諦。即入第一義諦。即其義也。別義如是。同義如前龍樹釋。就一一錢中。依同時具足等十門。以迴轉者準之可解。十門如下說。如錢中第一乃至第十不同。而相即相入無礙相。成雖因果理事人法解行教義主伴等眾多門別。而隨托一門盡攝一切。余義準之。上來數錢法者。且依遍計事錢。現示依他因緣緣起錢也。亦可依指示緣生一切諸法終不可得。執遍計物迷緣起法。現法逗留全別。經云。初發心菩薩一念功德不可盡者。如第一錢。何以故。約一門現無盡故。何況無量無邊諸地功德者。如第二錢已去。何以故。約異門說故。初發心時便成正覺者。如一錢即十故。何以故。約行體說故。問初發心菩薩者。信地菩薩。即是弟子位。成正覺者佛地。即是大師位。高下不同位地全別。何故同處並頭腳耶。答三乘方便法焉。圓教一乘法。法用逗留各別不得雜用。其義云何。三乘法者頭腳各別。阿耶兒子年月不同。何故如是。約相說故。生信心故。圓教一乘法者頭腳總一。阿耶兒子年月皆同。何以故。由緣成故。約道理說故。問一者何義。答一者一
無分別義。又問。同者何義。答同者不住義。無分別不住故。始終同處師弟並頭。問同處並頭者何義。答同處並頭者不相知義。何以故。無分別故。又問。無分別者何義。答無分別者緣生義。即是始終等是無二無別。何故如是。一切緣生法無有作者。無有成者。無有知者。寂用一相高下一味。猶如虛空。諸法法爾舊來如是。是故經云。觀一切法不生不滅。因緣而有。如是等文是其義也。問所以得知信位菩薩。乃至佛同處並頭。如下經云。初發心時便成正覺。亦如地論釋。信地菩薩乃至佛六相成故。明知有如是義。六相如上。此語欲入法性家要門。開陀羅尼藏。好鑰匙故。上來所明者。唯現示一乘陀羅尼大緣起法。亦可論一乘無礙。辯才體非三乘分齊。問初教已去。一切諸法即空即如一無分別。何故上言頭腳各別耶。答非無此義未圓故。從下為言。問所以得知自三乘以外。別有圓教一乘分齊。如下經云。一切世界群生類。鮮有欲求聲聞道。求緣覺者轉復少。求大乘者甚又布有。求大乘者猶為易。能信是法甚為難。若眾生下劣其心厭沒者。示以聲聞道。令出於眾苦。若復有眾生。諸根小明利樂於因緣法。為說辟支佛。若人根明利有大慈悲心。饒益於眾生。為說菩薩道。若有無上心。決定樂大事。為示于佛身。說無盡佛法。
【現代漢語翻譯】 現代漢語譯本 無分別的意義。又問：『同』是什麼意義？答：『同』是不住的意義。因為沒有分別，所以不住。因此，從始至終都在同一處，師兄弟並排而坐。 問：『同處並頭』是什麼意義？答：『同處並頭』是不相知的意義。為什麼呢？因為沒有分別的緣故。又問：『無分別』是什麼意義？答：『無分別』是緣生的意義。也就是始終等同，沒有二，沒有差別。為什麼會這樣呢？一切緣生法沒有作者，沒有成就者，沒有知者，寂靜的作用只有一個相，高低都是一個味道，就像虛空一樣。諸法本來就是這樣，本來就是如此。所以經上說：『觀察一切法不生不滅，因緣而有。』等等經文就是這個意思。 問：根據什麼得知信位菩薩（指十信位的菩薩）乃至佛，都能同處並頭呢？如下經所說：『初發心時便成正覺。』也如《地論》所解釋的，信地菩薩乃至佛，六相成就的緣故。明白知道有這樣的意義。六相如上所述。這些話是進入法性之家的重要門徑，開啟陀羅尼藏（總持一切法而不散失的智慧寶藏）的好鑰匙。上面所說明的，只是顯示一乘陀羅尼（總持法門）的大緣起法，也可以論述一乘無礙，辯才的境界不是三乘（聲聞乘、緣覺乘、菩薩乘）所能達到的。 問：最初的教義已經講到，一切諸法即空即如，一無分別，為什麼上面又說頭腳各別呢？答：不是沒有這個意義，只是還沒有圓滿，是從較低的層次來說的。問：根據什麼得知在三乘以外，另有圓教一乘的境界呢？如下經所說：『一切世界群生類，鮮有欲求聲聞道，求緣覺者轉復少，求大乘者甚又布有。求大乘者猶為易，能信是法甚為難。』如果眾生下劣，心生厭倦，就為他們示以聲聞道，讓他們脫離眾苦。如果又有眾生，諸根稍微明利，樂於因緣法，就為他們說辟支佛（緣覺）法。如果有人根器明利，有大慈悲心，饒益眾生，就為他們說菩薩道。如果有人有無上的心，決定樂於大事，就為他們顯示佛身，說無盡的佛法。
【English Translation】 English version The meaning of 'no differentiation'. Question: What is the meaning of 'same'? Answer: 'Same' means 'non-abiding'. Because there is no differentiation, there is no abiding. Therefore, from beginning to end, they are in the same place, with fellow disciples sitting side by side. Question: What is the meaning of 'being in the same place and side by side'? Answer: 'Being in the same place and side by side' means 'not knowing each other'. Why? Because there is no differentiation. Question: What is the meaning of 'no differentiation'? Answer: 'No differentiation' means 'dependent origination'. That is, beginning and end are equal, without duality or difference. Why is it so? All phenomena arising from conditions have no creator, no accomplisher, no knower. The still function is of one aspect, high and low are of one flavor, like empty space. All dharmas are naturally so, have always been so. Therefore, the sutra says: 'Observe all dharmas as neither arising nor ceasing, existing due to conditions.' Such sutra passages convey this meaning. Question: How do we know that Bodhisattvas of the Faith Stage (referring to Bodhisattvas of the Ten Faiths) and even Buddhas can be in the same place and side by side? As the following sutra says: 'At the moment of initial aspiration, one attains perfect enlightenment.' Also, as explained in the Treatise on the Ten Grounds (Dashabhumika Sutra), Bodhisattvas of the Faith Ground and even Buddhas achieve the six aspects. It is clear that there is such a meaning. The six aspects are as mentioned above. These words are an important gateway to entering the family of Dharma-nature, a good key to opening the dharani treasury (the treasury of wisdom that holds all dharmas without loss). What has been explained above only reveals the great dependent origination of the One Vehicle dharani (mantra), and can also discuss the unobstructedness of the One Vehicle, the realm of eloquence that cannot be reached by the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Question: The initial teachings have already stated that all dharmas are empty and thus, one without differentiation. Why did you say earlier that the head and feet are separate? Answer: It is not that there is no such meaning, but it is not yet complete, and it is spoken from a lower level. Question: How do we know that beyond the Three Vehicles, there is another realm of the Perfect Teaching, the One Vehicle? As the following sutra says: 'In all worlds, among all living beings, few desire to seek the Shravaka path, even fewer seek the Pratyekabuddha path, and even fewer seek the Mahayana path. Seeking the Mahayana path is still easy, but believing in this Dharma is very difficult.' If sentient beings are inferior and their minds are weary, show them the Shravaka path and let them escape from all suffering. If there are sentient beings whose faculties are slightly bright and who delight in the Dharma of conditions, speak to them of the Pratyekabuddha (Self-Enlightened One) Dharma. If there are people whose faculties are bright and who have great compassion, benefiting sentient beings, speak to them of the Bodhisattva path. If someone has a supreme mind and is determined to delight in great matters, show them the body of the Buddha and speak of the endless Buddha Dharma.
聖言如掌明珠。不須驚怪。問一乘三乘分齊別義。因何得知。答且依十門即知也。一同具足相應門。于中有十門。所謂人法理事教義解行因果。此等十門相應無有前後。二因陀羅網境界門。此中具前十門。但義從喻異耳。余可準之。三秘密隱現俱成門。此亦具前十門。但義從緣異耳。四微細相容安立門。此亦具前十門。但義從相異耳。五十世隔法異成門。此亦具前十門。但義從世異耳。六諸藏純雜具德門。此亦具前十門。但義從門異耳。七一多相容不同門。此亦具前十門。但義從理異耳。八諸法相即自在門。此亦具前十門。但義從用異耳。亦可依性。九唯心迴轉善成門。此亦具前十門。但義從心異耳。十託事現法生解門。此亦具前十門。但義從智異耳。余可準之。上十門玄並皆別異。若教義分齊焉此相應者。即是一乘圓教及頓教攝。若諸教義分齊與此相應而不具足者。即是三乘漸教攝。如是知也。如是十門具足圓者如花嚴經說。余廣義者。如經論疏抄孔目問答等分別也。
一乘法界圖合詩一印。依花嚴經及十地論。表圓教宗要。總章元年七月十五日記。問何故不著集者名字。答表緣生諸法無有主者故。又問。何故存年月名。答示一切法依緣生故。又問。緣從何處來。答從顛倒心中來。顛倒心從何處來。從無始無
明來。無始無明從何處來。從如如來。如如在何處。如如在自法性。自法性以何為相。以無分別為相。是故一切法尋常在中道。無非無分別以此義故。文首詩言。法性圓融無二相乃至舊來不動名為佛。意在於此。所以依詩即虛現實。故誓願。見聞修集一乘普法名字及義。以斯善根回施一切眾生。普熏普修盡眾生界。一時成佛。
所謂十佛至甚深難解。大記云。所謂十佛者。若以佛字印印之則證分。十佛若以普字印印之則是教分十佛也。
法記云。一無著佛。安住世間成正覺故者。無著即著著而無著也。安住世間者。三乘中出世成佛故。非安住一乘中以三世間為自身心。故云安住世間也。以證心看只是心耳。無所對境是爲著也。非如分別意識取著別境也。無著即著者。雖心不見境。而一切境無非我心也。著而無著者。一切無非我心之日。凡所趣向約約無側也。成正覺者。猶如眼識。以眼根塵為體。而不為膿血面板。不凈所染成凈眼識。若針耳孔許除膿血。則凈眼不成。智正覺者亦復如是。以三世間為自身心。而不為眾生。業煩惱所染得成正覺。然大緣起中隨去一法。一切諸法舉體不立。故於眾生業惑煩惱。若云一物不成正覺也。二愿佛出生故者。海印中出生三世間一切諸法。又三世間一一之法。出生法界諸
【現代漢語翻譯】 明來。無始無明從何處來？從如如來（Tathata-tathagata，真如如來）。如如在何處？如如在自法性（Svalaksana-dharmata，自法性）。自法性以何為相？以無分別為相。是故一切法尋常在中道，無非無分別，以此義故。文首詩言：『法性圓融無二相，乃至舊來不動名為佛』，意在於此。所以依詩即虛現實，故誓願見聞修集一乘普法名字及義，以斯善根回施一切眾生，普熏普修盡眾生界，一時成佛。
所謂十佛至甚深難解。《大記》云：『所謂十佛者，若以佛字印印之，則證分十佛；若以普字印印之，則是教分十佛也。』
《法記》云：『一、無著佛（Anasakta-buddha，無著佛），安住世間成正覺故』者。無著即著著而無著也。安住世間者，三乘中出世成佛故，非安住一乘中以三世間為自身心，故云安住世間也。以證心看，只是心耳，無所對境是爲著也，非如分別意識取著別境也。無著即著者，雖心不見境，而一切境無非我心也。著而無著者，一切無非我心之日，凡所趣向約約無側也。成正覺者，猶如眼識，以眼根塵為體，而不為膿血面板不凈所染，成凈眼識。若針耳孔許除膿血，則凈眼不成。智正覺者亦復如是，以三世間為自身心，而不為眾生業煩惱所染，得成正覺。然大緣起中隨去一法，一切諸法舉體不立，故於眾生業惑煩惱，若云一物不成正覺也。二、愿佛（Pranidhi-buddha，愿佛）出生故者，海印中出生三世間一切諸法，又三世間一一之法，出生法界諸
【English Translation】 Modern Chinese translation It is clear. From where does beginningless ignorance come? It comes from Tathata-tathagata (真如如來, the Thus Come One of Suchness). Where is Tathata (真如, Suchness)? Tathata is in one's own Svalaksana-dharmata (自法性, self-nature of Dharma). What is the characteristic of Svalaksana-dharmata? It takes non-discrimination as its characteristic. Therefore, all dharmas are always in the Middle Way, and there is nothing that is not non-discrimination. It is because of this meaning that the poem at the beginning of the text says: 'The Dharma-nature is perfectly fused and has no duality, and that which has remained unmoved since the old days is called Buddha.' The meaning lies in this. Therefore, according to the poem, it is both emptiness and reality. Therefore, I vow to see, hear, cultivate, and gather the names and meanings of the Universal Dharma of the One Vehicle, and dedicate this merit to all sentient beings, universally perfuming and cultivating to the end of the realm of sentient beings, and attaining Buddhahood together at the same time.
The so-called Ten Buddhas are extremely profound and difficult to understand. The 'Great Commentary' says: 'The so-called Ten Buddhas, if sealed with the seal of the word 'Buddha', are the Ten Buddhas of the aspect of realization; if sealed with the seal of the word 'Universal', they are the Ten Buddhas of the aspect of teaching.'
The 'Dharma Commentary' says: 'First, Anasakta-buddha (無著佛, the Non-Attached Buddha), because he dwells in the world and attains perfect enlightenment.' 'Non-attached' means attached but without attachment. 'Dwelling in the world' means attaining Buddhahood in the Three Vehicles, not dwelling in the One Vehicle and taking the three worlds as one's own body and mind. Therefore, it is said to 'dwell in the world.' Looking with the mind of realization, it is only the mind, and there is no object to be attached to. This is called attachment. It is not like the discriminating consciousness grasping at separate objects. 'Non-attached' means attached. Although the mind does not see objects, all objects are none other than my mind. 'Attached but without attachment' means that on the day when everything is none other than my mind, whatever one goes towards is perfectly without deviation. 'Attaining perfect enlightenment' is like the eye-consciousness, which takes the eye-root and dust as its substance, but is not defiled by pus, blood, skin, or impurity, and becomes pure eye-consciousness. If the pus and blood are removed from the ear-hole, then the pure eye will not be formed. The wise and perfectly enlightened one is also like this, taking the three worlds as one's own body and mind, but not being defiled by the karma and afflictions of sentient beings, and thus attaining perfect enlightenment. However, in the great arising of conditions, if one dharma is removed, all dharmas will not be established as a whole. Therefore, regarding the karma, delusions, and afflictions of sentient beings, if it is said that even one thing is missing, perfect enlightenment will not be attained. Second, Pranidhi-buddha (愿佛, the Vow Buddha), because he is born. In the ocean-seal samadhi, all dharmas of the three worlds are born, and each and every dharma of the three worlds gives birth to all the dharmas of the Dharma Realm.
法于唸唸中。新新無盡。無盡故約此義云出生也。如是法法若修不修。一切眾生身心之中常然常然。所以如來現見此法者只由愿。故能出生如是法也。眾生不見者只由不能愿。故約此出生義云愿佛也。三業報佛信故者。世間六道之因。出世聲聞緣覺菩薩因等為業。第九地業行稠林文可見。報者六道之果。聲聞緣覺諸佛等果為報。此乃海印圓明之法。故云業報佛也。一切眾生所以不知自真佛之在其身心者。只由不信。唯于信心得成業報佛。故云信也。四持佛隨順故者。若舉一塵側無遺起。故無側而盡之。所以者何。一切諸法無不隨順一坐故。若不隨順則此一坐那得盡一切法乎。余諸法中如是準思。一即一切一切即一。主伴具足無盡自在之道理皆此義也。約如是隨舉攝持之義名為持佛也。五涅槃佛永度故者。三乘中要捨生死方證涅槃。由是還沒生死之中。故非永度也。謂有二故眾生無二。故即佛是。故若於生死涅槃之中見有二者。何得不沒生死中哉。一乘中且約吾身別報。一眼瞳子即徹海印究竟之際。於此以上更無轉處。故云永度。餘一切法約約皆然。約如是義為佛名也。六法界佛無處不至故者。若執此舍上棟之西末。求西分齊盡。西方虛空而不得分齊盡。東方虛空求此西末。無處不至。其西分齊終不可得。所以者何。法
【現代漢語翻譯】 現代漢語譯本 法在於每個念頭之中，時時更新，永無止境。因為永無止境，所以依此意義稱為『出生』。這樣的法，無論修與不修，都在一切眾生的身心中恒常存在。如來之所以能親眼見到此法，只是因為發願的緣故，所以能夠出生這樣的法。眾生之所以不能見到，只是因為不能發願的緣故，所以依此『出生』的意義稱為『愿佛』。 『三業報佛信故』是指，世間六道輪迴的因，以及出世間聲聞、緣覺、菩薩的因等，都屬於『業』。第九地業行稠林文中可以見到（相關解釋）。『報』是指六道輪迴的果，以及聲聞、緣覺、諸佛等的果，都屬於『報』。這正是海印圓明之法，所以稱為『業報佛』。一切眾生之所以不知道自身真佛就在身心中，只是因為不相信。只有通過信心才能成就業報佛，所以稱為『信』。 『四持佛隨順故』是指，如果舉起一粒微塵，就不會遺漏任何東西，所以沒有遺漏而能窮盡一切。為什麼呢？因為一切諸法沒有不隨順這一坐的緣故。如果不隨順，那麼這一坐又怎麼能窮盡一切法呢？其餘諸法中也應如此類推。一即一切，一切即一，主伴具足，無盡自在的道理都在這個意義之中。依據這樣隨舉攝持的意義，稱為『持佛』。 『五涅槃佛永度故』是指，三乘（聲聞乘、緣覺乘、菩薩乘）中必須要捨棄生死才能證得涅槃。由於還沒有脫離生死，所以不是永度。因為有『二』的分別，所以眾生不是佛。因此，如果在生死涅槃之中見到有『二』的分別，又怎麼能不沉沒在生死之中呢？一乘（佛乘）中且以吾身別報為例，一眼瞳子就能徹見海印究竟的境界，在此之上再沒有可以轉變的地方，所以稱為『永度』。其餘一切法也都是如此。依據這樣的意義，作為佛的名號。 『六法界佛無處不至故』是指，如果執著于房舍上棟的西端，想要窮盡西方的界限，那麼西方的虛空是無法窮盡的。如果從東方的虛空尋找這西端，那麼會發現無處不至，但西方的界限終究無法得到。為什麼呢？因為法...
【English Translation】 English version 'Dharma is in every thought, constantly renewing without end. Because it is endless, this meaning is called 'birth'. Such Dharma, whether practiced or not, is always present in the body and mind of all sentient beings. The reason why the Tathagata can directly see this Dharma is only because of the vow, so it can give birth to such Dharma. The reason why sentient beings cannot see it is only because they cannot make a vow, so according to the meaning of 'birth', it is called 'Vow Buddha'.' 'Three Karmic Retribution Buddha Faith' refers to the causes of the six realms of samsara (Skt. samsara) in the world, as well as the causes of Sravakas (Skt. Sravaka), Pratyekabuddhas (Skt. Pratyekabuddha), and Bodhisattvas (Skt. Bodhisattva) in the world, all of which belong to 'karma'. It can be seen in the text of the dense forest of karmic practices on the ninth ground (Bhumi). 'Retribution' refers to the fruits of the six realms of samsara, as well as the fruits of Sravakas, Pratyekabuddhas, and Buddhas, all of which belong to 'retribution'. This is precisely the Dharma of the Ocean Seal Perfect Illumination (Skt. Samudramudra), so it is called 'Karmic Retribution Buddha'. The reason why all sentient beings do not know that their true Buddha is in their body and mind is only because they do not believe. Only through faith can one achieve the Karmic Retribution Buddha, so it is called 'faith'.' 'Four Holding Buddha Following Accordingly' means that if one raises a mote of dust, nothing will be missed, so there is no omission and everything can be exhausted. Why? Because all Dharmas (Skt. Dharma) invariably follow this one sitting. If they do not follow, then how can this one sitting exhaust all Dharmas? The same reasoning applies to all other Dharmas. One is all, and all is one, the principle of completeness of host and companions, endless freedom, is all in this meaning. According to the meaning of holding and embracing in this way, it is called 'Holding Buddha'.' 'Five Nirvana Buddha Eternal Liberation' means that in the Three Vehicles (Skt. Triyana) (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), one must abandon birth and death in order to attain Nirvana (Skt. Nirvana). Because one has not yet escaped birth and death, it is not eternal liberation. Because there is a distinction of 'two', sentient beings are not Buddhas. Therefore, if one sees a distinction of 'two' in birth and death Nirvana, how can one not sink into birth and death? In the One Vehicle (Skt. Ekayana) (Buddhayana), let us take the separate retribution of my own body as an example. One's eye pupil can thoroughly see the ultimate realm of the Ocean Seal, and there is no place to transform beyond this, so it is called 'eternal liberation'. All other Dharmas are also like this. According to this meaning, it is the name of the Buddha.' 'Six Dharma Realm Buddha Nowhere Not Reached' means that if one clings to the western end of the ridgepole of a house, wanting to exhaust the limits of the west, then the western void cannot be exhausted. If one seeks this western end from the eastern void, then one will find that it is nowhere not reached, but the western limit can never be obtained. Why? Because the Dharma...
界西末故。西方即東方故。余方皆然。如此一棟一切諸法皆亦如是。一一法法舉舉約約無處不至。是法界佛也。七心佛安住故者。若心言時一切諸法無不是心。此義非。謂遍於識中故忘也。非謂真心之所成故。亦非妄心之所作故。但心見時只是心耳。故云。心佛謂一法界性起心。稠林心等也。三乘中心是緣慮色。是質礙一乘中心。是種種義也。色是無質礙義也。既心是種種義。故以心見時無物不心。既色是無質礙義。故若色云時無物不色。若約濕過海義。明之過中實而名心。一切諸法自位不動。正即是心故云安住。約如是義名為心佛也。八三昧佛無量無著故者。賢首品中。十種大三昧。及諸會會諸大三昧。皆為三昧佛也。隨一三昧一切諸法無不滿足。故云無量。就無量中。每一一法隨舉無側。故云無著。依於三昧見法如是。故名三昧佛也。九性佛決定故者。性謂無住法性也。一切法法皆是決定無住之理。有佛無佛性相常住。約如是義而為佛名也。十如意佛普覆故者。娑竭羅龍王宮殿之中。有如意寶王。名出生無盡。此寶珠王能生海陸一切珍寶及大海水。大海之中一切生類此水為家。此水為食。皆得生長。因於大海得有大地。若河若川及諸池井。潤益生長一切草木及諸殺果。養育眾生。如其無此無盡寶王。則海水乾渴谷
【現代漢語翻譯】 現代漢語譯本 界西末故（沒有界限和終結）。西方即東方故（西方就是東方），余方皆然（其他方位也是如此）。如此一棟一切諸法皆亦如是（像這樣，一棟房子中的一切諸法也是如此）。一一法法舉舉約約無處不至（每一個法，無論舉起還是收斂，無處不到）。是法界佛也（這就是法界佛）。 七心佛安住故者（心佛安住的緣故）：若心言時一切諸法無不是心（如果從心的角度來說，一切諸法沒有不是心的）。此義非（這個意義不是），謂遍於識中故忘也（因為遍佈于識中而忘記）。非謂真心之所成故（不是真心所成就的緣故），亦非妄心之所作故（也不是妄心所造作的緣故）。但心見時只是心耳（但是當心看見時，只是心而已）。故云（所以說）：心佛謂一法界性起心（心佛是指一法界性生起的心），稠林心等也（就像稠密的森林一樣）。三乘中心是緣慮色（三乘中的心是緣慮色），是質礙（是有阻礙的），一乘中心是種種義也（一乘中的心是種種意義）。色是無質礙義也（色是沒有阻礙的意義）。既心是種種義（既然心是種種意義），故以心見時無物不心（所以用心去看時，沒有事物不是心）。既色是無質礙義（既然色是沒有阻礙的意義），故若色云時無物不色（所以如果說色，就沒有事物不是色）。若約濕過海義（如果按照濕性穿過大海的意義），明之過中實而名心（說明穿過中間的真實而名為心）。一切諸法自位不動（一切諸法在自己的位置上不動），正即是心故云安住（正是心，所以說安住）。約如是義名為心佛也（按照這樣的意義稱為心佛）。 八三昧佛無量無著故者（三昧佛無量無著的緣故）：賢首品中（《賢首品》中），十種大三昧（十種大三昧），及諸會會諸大三昧（以及各個法會中的各種大三昧），皆為三昧佛也（都是三昧佛）。隨一三昧一切諸法無不滿足（隨順一個三昧，一切諸法沒有不滿足的），故云無量（所以說無量）。就無量中（在無量之中），每一一法隨舉無側（每一個法，無論舉起哪個都沒有偏頗），故云無著（所以說無著）。依於三昧見法如是（依靠三昧見法是這樣的），故名三昧佛也（所以名為三昧佛）。 九性佛決定故者（性佛決定的緣故）：性謂無住法性也（性是指無住的法性）。一切法法皆是決定無住之理（一切法都是決定無住的道理），有佛無佛性相常住（無論有佛沒有佛，法性常住）。約如是義而為佛名也（按照這樣的意義而作為佛的名字）。 十如意佛普覆故者（如意佛普遍覆蓋的緣故）：娑竭羅龍王宮殿之中（娑竭羅龍王的宮殿之中），有如意寶王（有一個如意寶王），名出生無盡（名為出生無盡）。此寶珠王能生海陸一切珍寶及大海水（這個寶珠王能生出海陸上的一切珍寶以及大海水）。大海之中一切生類此水為家（大海中的一切生物都以這水為家），此水為食（以這水為食物），皆得生長（都能生長）。因於大海得有大地（因為有大海才有了大地），若河若川及諸池井（無論是河流還是池塘），潤益生長一切草木及諸殺果（都滋潤生長一切草木和各種果實）。養育眾生（養育眾生），如其無此無盡寶王（如果沒了這個無盡寶王），則海水乾渴谷（那麼海水就會乾涸）。
【English Translation】 English version Because there is no boundary or end. The West is the East, and so it is with all other directions. Just as all dharmas in a building are like this, each and every dharma, whether raised or contracted, reaches everywhere. This is the Dharma Realm Buddha. The reason why the Seventh Mind Buddha abides: If speaking from the perspective of the mind, all dharmas are nothing but the mind. This meaning is not because it is pervasive in consciousness and therefore forgotten. It is not because it is accomplished by the true mind, nor is it created by the deluded mind. But when the mind sees, it is only the mind. Therefore, it is said: The Mind Buddha refers to the mind arising from the one Dharma Realm nature, like a dense forest. The mind in the Three Vehicles contemplates form, which is obstructive. The mind in the One Vehicle is all kinds of meanings. Form is the meaning of non-obstruction. Since the mind is all kinds of meanings, when seen with the mind, nothing is not the mind. Since form is the meaning of non-obstruction, if form is spoken of, nothing is not form. If explaining it according to the meaning of moisture crossing the sea, it means that the reality in the middle is crossed and named 'mind'. All dharmas do not move from their own positions, and precisely that is the mind, hence it is said to abide. According to this meaning, it is called the Mind Buddha. The reason why the Eighth Samadhi Buddha is immeasurable and unattached: In the 'Virtuous Leader' chapter, the ten great samadhis, and all the great samadhis in all the assemblies, are all Samadhi Buddhas. Following one samadhi, all dharmas are completely fulfilled, hence it is said to be immeasurable. Within the immeasurable, each and every dharma, when raised, has no bias, hence it is said to be unattached. Relying on samadhi to see the Dharma in this way, hence it is named Samadhi Buddha. The reason why the Ninth Nature Buddha is decisive: Nature refers to the un-abiding Dharma nature. All dharmas are the principle of being decisive and un-abiding. Whether there is a Buddha or not, the nature and characteristics are always abiding. According to this meaning, it is named Buddha. The reason why the Tenth Wish-Fulfilling Buddha universally covers: In the palace of the Sāgara Dragon King (Sāgara-nāgarāja), there is a wish-fulfilling jewel king, named 'Birth of Endless'. This jewel king can produce all the treasures of the sea and land, as well as the water of the great ocean. All living beings in the great ocean take this water as their home and this water as their food, and they all grow. Because of the great ocean, there is the great earth. Whether rivers or ponds, they nourish and grow all plants and various fruits, nurturing sentient beings. If there were no such endless jewel king, then the seawater would dry up.
果焦枯。水陸眾生由何能得長養利也。此如意王唯因諸佛。長養眾生本願所生也。若無諸佛本願力。則無此寶王。故知。一切眾生所以能得長養利益者。皆如意佛之蔭焉養焉之德也。如是等義唯吾身心真佛之所有道理。以十種名說示之耳。此義諸法之真源者。問此處尚有十名耶。答無也。謂緣起分有十名耳。證分之中無十名也。問然則此十佛名證分外耶。答證分之中有實名也。問十種凈土章云。欲知份量準其十佛即可知之。其義云何。答無著也愿也等者。但說名耳。佛則不可說。如是種種名等但說詮相耳。土海則不可說故云。準可知也。
大記云。諸法之真源者。緣起分究竟之玄宗者。證分也。此義證教二分。通有十佛故也。若唯證分之中有十佛。則證分是教分之源。故云真源也。又秀業之意則真源。則智玄宗則境也。真智所見之境方得云玄耳。故云。甚深難解也。
古記云。相和尚住大伯山大蘆房時。為真定智通等。說行人慾見十佛者。應先作眼目通等。問云何是眼目耶。和尚曰。以花嚴經為自眼目。所謂文文句句皆是十佛。自此以外求觀佛者。生生劫劫終不見也。和尚曰。所謂無著佛安住世間成正覺故者。今日吾五尺之身名為世間。此身遍滿虛空法界。無處不至。故曰正覺。安住世間故。離涅槃之著
【現代漢語翻譯】 現代漢語譯本： 果實幹枯了。水陸的各種生物靠什麼才能得到生長和利益呢？這如意寶王唯獨依靠諸佛，是長養眾生的本願所生。如果沒有諸佛的本願力，就沒有這寶王。所以要知道，一切眾生之所以能夠得到生長和利益，都是如意佛的庇護和養育的恩德啊。像這樣的意義，唯有我身心真佛所具有的道理，用十種名稱來揭示它罷了。這意義是諸法的真源。問：這裡還有十個名稱嗎？答：沒有了。所說的是緣起分有十個名稱罷了。在證分之中沒有十個名稱。問：那麼這十佛名是在證分之外嗎？答：證分之中有真實的名。問：十種凈土章說，想要知道份量，根據這十佛就可以知道了。這意義是什麼呢？答：無著啊，愿啊等等，只是說說名稱罷了。佛是不可說的。像這樣種種名稱等等，只是說說詮釋的表相罷了。土海是不可說的，所以說，根據它就可以知道了。
《大記》說：諸法的真源，是緣起分究竟的玄宗，就是證分。這意義是證教二分，都具有十佛的緣故。如果只有證分之中有十佛，那麼證分就是教分的源頭，所以說是真源。另外，秀業的意義就是真源，智的玄宗就是境。真實的智慧所見的境界才能稱得上是玄妙的，所以說，非常深奧難以理解。
古記說：相和尚住在太伯山大蘆房時，為真定智通等人說，修行人想要見到十佛，應該先修作眼目通等。問：什麼是眼目呢？和尚說：以《華嚴經》作為自己的眼目。所謂文句都是十佛。從此外去尋求觀佛的人，生生世世最終也見不到。和尚說：所謂無著佛安住在世間成就正覺的緣故，今天我這五尺之身就名為世間。此身遍滿虛空法界，無處不到，所以說正覺。安住在世間，遠離涅槃的執著。 English version: The fruits are withered and dry. By what means can all living beings on land and water obtain growth and benefit? This Mani Jewel King solely relies on all Buddhas; it is born from the fundamental vows to nurture sentient beings. Without the fundamental vows of all Buddhas, there would be no such Jewel King. Therefore, know that all sentient beings are able to obtain growth and benefit because of the protection and nurturing virtue of the Mani Buddha. Such meanings are only the principles possessed by the true Buddha of my body and mind, revealed by ten names. This meaning is the true source of all dharmas. Question: Are there still ten names here? Answer: No. It is said that the Dependent Origination division has ten names. Within the Realization division, there are no ten names. Question: Then are these ten Buddha names outside the Realization division? Answer: Within the Realization division, there are true names. Question: The chapter on the Ten Pure Lands says, 'If you want to know the quantity, you can know it by referring to these ten Buddhas.' What is the meaning of this? Answer: 'Non-attachment,' 'vow,' etc., are just names. The Buddha is unspeakable. Such various names are just speaking of the descriptive appearances. The land-sea is unspeakable, so it is said, 'You can know it by referring to it.'
The Great Commentary says: 'The true source of all dharmas is the ultimate profound principle of the Dependent Origination division, which is the Realization division.' This meaning is that both the Teaching and Realization divisions have ten Buddhas. If only the Realization division has ten Buddhas, then the Realization division is the source of the Teaching division, so it is called the 'true source.' Furthermore, the meaning of 'excellent karma' is the true source, and the profound principle of wisdom is the realm. Only the realm seen by true wisdom can be called profound, so it is said to be 'very deep and difficult to understand.'
The Ancient Commentary says: 'When Abbot Xiang lived in the Great Reed Hut on Mount Taibo, he said to Zhen Ding Zhitong and others, 'If practitioners want to see the ten Buddhas, they should first cultivate the eye-penetration, etc.' Question: 'What is the eye?' The Abbot said: 'Take the Avatamsaka Sutra (Flower Garland Sutra) as your own eye. The so-called phrases and sentences are all the ten Buddhas. Those who seek to contemplate the Buddha outside of this will never see it in life after life.' The Abbot said: 'The so-called Non-Attached Buddha dwells in the world and attains perfect enlightenment, today my five-foot body is called the world. This body pervades the empty space of the Dharma Realm, reaching everywhere, so it is called perfect enlightenment. Dwelling in the world, it is free from attachment to Nirvana (extinction).'
【English Translation】 The fruits are withered and dry. By what means can all living beings on land and water obtain growth and benefit? This Mani Jewel King solely relies on all Buddhas; it is born from the fundamental vows to nurture sentient beings. Without the fundamental vows of all Buddhas, there would be no such Jewel King. Therefore, know that all sentient beings are able to obtain growth and benefit because of the protection and nurturing virtue of the Mani Buddha. Such meanings are only the principles possessed by the true Buddha of my body and mind, revealed by ten names. This meaning is the true source of all dharmas. Question: Are there still ten names here? Answer: No. It is said that the Dependent Origination division has ten names. Within the Realization division, there are no ten names. Question: Then are these ten Buddha names outside the Realization division? Answer: Within the Realization division, there are true names. Question: The chapter on the Ten Pure Lands says, 'If you want to know the quantity, you can know it by referring to these ten Buddhas.' What is the meaning of this? Answer: 'Non-attachment,' 'vow,' etc., are just names. The Buddha is unspeakable. Such various names are just speaking of the descriptive appearances. The land-sea is unspeakable, so it is said, 'You can know it by referring to it.' The Great Commentary says: 'The true source of all dharmas is the ultimate profound principle of the Dependent Origination division, which is the Realization division.' This meaning is that both the Teaching and Realization divisions have ten Buddhas. If only the Realization division has ten Buddhas, then the Realization division is the source of the Teaching division, so it is called the 'true source.' Furthermore, the meaning of 'excellent karma' is the true source, and the profound principle of wisdom is the realm. Only the realm seen by true wisdom can be called profound, so it is said to be 'very deep and difficult to understand.' The Ancient Commentary says: 'When Abbot Xiang lived in the Great Reed Hut on Mount Taibo, he said to Zhen Ding Zhitong and others, 'If practitioners want to see the ten Buddhas, they should first cultivate the eye-penetration, etc.' Question: 'What is the eye?' The Abbot said: 'Take the Avatamsaka Sutra (Flower Garland Sutra) as your own eye. The so-called phrases and sentences are all the ten Buddhas. Those who seek to contemplate the Buddha outside of this will never see it in life after life.' The Abbot said: 'The so-called Non-Attached Buddha dwells in the world and attains perfect enlightenment, today my five-foot body is called the world. This body pervades the empty space of the Dharma Realm, reaching everywhere, so it is called perfect enlightenment. Dwelling in the world, it is free from attachment to Nirvana (extinction).'
成正覺故。離生死之著。若約實而言。三種世間圓明自在。故曰無著佛也。愿佛出生故者。百四十愿。十回向愿。初地愿。及性起愿等。皆愿佛也。此佛以無住為身故。無有一物非佛身者。所謂隨舉一法盡攝。一切稱周法界名為愿佛也。業報佛信故者。二十二位之法。本來不動圓明照矚。若諸行人能如是信。即云信也。若舉實道理而說。上自妙覺下至地獄。皆是佛事。是以若人敬信此事。可道業報佛也。持佛隨順故者。法界森羅諸法雖云無盡。若以海印印定。則唯一海印定法。彼持我我持彼。故云隨順。是故以世界持佛以佛持世界。是名持佛也。涅槃佛永度故者。證見生死涅槃本來平等。故云永度。所謂生死非喧動。涅槃非寂靜。是此義也。法界佛無處不至故者。一塵法界。松木法界。栗木法界。乃至十方三際虛空法界。總是佛身。所謂真如前際不滅。后際不生。現在不動。如來亦爾。過去無滅。未來無生。現今無動。無形無相如虛空界。不可量故。百千萬劫已說。今說當說。終不可盡。無有邊際故。曰法界佛也。心佛安住故者。息心即佛起心非佛。如人以水凈器。不知能凈濁水也。水凈影明。水濁影昏。心法亦爾。息心法界圓明。起心法界差別。是故心安住則法界。諸法現於吾五尺身也。三昧佛無量無著故者。海印
【現代漢語翻譯】 現代漢語譯本 成就正覺的緣故，遠離對生死的執著。如果從真實的角度來說，三種世間（眾生世間、器世間、智正覺世間）圓滿光明，自在無礙，所以稱為『無著佛』（沒有執著的佛）。『愿佛出生故』是指，一百四十愿，十回向愿，初地愿，以及性起愿等等，都是愿佛。此佛以無住為身，所以沒有一樣事物不是佛身。所謂隨便舉出一個法，就完全包含一切，周遍法界，名為愿佛。『業報佛信故』是指，二十二位之法，本來不動，圓明照耀。如果各位修行人能夠這樣相信，就稱為信。如果從真實的道理來說，上自妙覺（佛果），下至地獄，都是佛事。因此如果有人恭敬相信這件事，可以稱為業報佛。『持佛隨順故』是指，法界森羅萬象諸法雖然說是無盡的，如果用海印（如大海能印現萬象）印定，則只有唯一的海印定法。彼持我，我持彼，所以稱為隨順。因此以世界持佛，以佛持世界，這叫做持佛。『涅槃佛永度故』是指，證見生死涅槃本來平等，所以稱為永度。所謂生死並非喧鬧擾動，涅槃並非寂靜無聲，就是這個意思。『法界佛無處不至故』是指，一塵法界，松木法界，栗木法界，乃至十方三際虛空法界，都是佛身。所謂真如前際不滅，后際不生，現在不動，如來也是這樣。過去無滅，未來無生，現今無動。無形無相如虛空界，不可衡量。百千萬劫已經說，現在說，將來要說，終究不可窮盡，沒有邊際，所以稱為法界佛。『心佛安住故』是指，息心就是佛，起心就不是佛。如同人用清水洗凈器皿，不知道水能夠凈化濁水。水清則影子明亮，水濁則影子昏暗。心法也是這樣，息心則法界圓明，起心則法界差別。所以心安住，則法界諸法顯現在我這五尺之身。『三昧佛無量無著故』是指，海印（三昧的別名）
【English Translation】 English version Because of attaining perfect enlightenment, one is free from attachment to birth and death. If speaking from the perspective of reality, the three realms (the realm of sentient beings, the realm of the physical world, and the realm of wisdom and enlightenment) are perfectly enlightened and freely unhindered, therefore it is called 'Non-Attached Buddha' (Buddha without attachments). 'Because of the Vow Buddha's birth' refers to the one hundred and forty vows, the ten dedications of merit vows, the first ground vow, and the nature-origination vow, etc., all of which are vows for the Buddha. This Buddha takes non-abiding as its body, so there is nothing that is not the Buddha's body. So-called, picking up any one dharma completely encompasses everything, pervading the entire dharma realm, is called Vow Buddha. 'Because of faith in Karma-Reward Buddha' refers to the dharma of the twenty-two positions, which is originally unmoving, perfectly enlightened and illuminating. If all practitioners can believe in this way, it is called faith. If speaking from the perspective of true principle, from the highest Mysterious Enlightenment (Buddhahood) to the lowest hell, all are Buddha-deeds. Therefore, if someone reverently believes in this matter, it can be called Karma-Reward Buddha. 'Because of upholding the Buddha in accordance' refers to, although the myriad dharmas in the dharma realm are said to be endless, if they are sealed with the Ocean Seal (like the ocean can imprint all phenomena), then there is only the one Ocean Seal Samadhi Dharma. It upholds me, and I uphold it, so it is called accordance. Therefore, the world upholds the Buddha, and the Buddha upholds the world, this is called upholding the Buddha. 'Because Nirvana Buddha eternally transcends' refers to, realizing that birth and death and Nirvana are originally equal, so it is called eternal transcendence. So-called, birth and death are not noisy and disturbing, and Nirvana is not silent and still, this is the meaning. 'Because Dharma Realm Buddha is nowhere unreached' refers to, one dust-mote dharma realm, pine tree dharma realm, chestnut tree dharma realm, and even the ten directions and three times of empty space dharma realm, all are the Buddha's body. So-called, true thusness does not perish in the past, does not arise in the future, and does not move in the present, the Tathagata is also like this. There is no perishing in the past, no arising in the future, and no moving in the present. Without form or appearance, like the realm of empty space, it cannot be measured. Hundreds of thousands of kalpas have already been spoken, are now being spoken, and will be spoken in the future, but will never be exhausted, without boundaries, so it is called Dharma Realm Buddha. 'Because Mind Buddha abides' refers to, ceasing the mind is Buddha, arising the mind is not Buddha. It is like a person using clear water to clean a vessel, not knowing that the water can purify the turbid water. When the water is clear, the reflection is bright, when the water is turbid, the reflection is dim. The mind-dharma is also like this, ceasing the mind is perfect enlightenment of the dharma realm, arising the mind is differentiation of the dharma realm. Therefore, when the mind abides, all dharmas of the dharma realm appear in my five-foot body. 'Because Samadhi Buddha is immeasurable and unattached' refers to, the Ocean Seal (another name for Samadhi)
三昧之法舉舉約約無住著故。曰無量無著三昧佛也。性佛決定故者。法性有二。所謂大性及與小性。何者若一法起竟。三世際無內無外。故曰大性。一法之位遍一切中方得成者。是名小性。所謂一柱盡法界際。但是柱者名為大性。此一柱中椽栿瓦等諸位現者。名為小性也。如意佛普覆故者。如大龍王有大寶王。若無此寶一切眾生無所衣食故。五穀九穀千種萬種併成熟者。唯此室王之德也。如意佛恩亦如是也。
貞元經吉祥雲知識疏云。問法門無量。何以初友便教唸佛。答略有十義。一念佛三昧眾行先故。二依佛方能成勝行故。三功高易就以將寸物故。四觀通深淺能遍攝故。五消滅重障為勝緣故。六雙兼人法易加護故。七十地菩薩皆唸佛故。八三寶吉祥經初說故。初此唸佛海云說法。妙住依僧為次第故。九即心即佛易一境故。十為表初住緣佛發心樂供養故(云云)。略為三門。一明所念差別。二會釋經文。三以能念收束。今初謂。十身三身為觀不同。略為十種(云云)。言十種者。一若作是觀佛以法為身。清凈如虛空。無念念者即念真如。是念法身。二花藏世界海法界無差別。依真而住不依國土。是念性土。三十蓮花藏塵數相。此等皆是念報身相。四有無盡德。一一難思念報內德。故上經云。一切威儀中常唸佛功
【現代漢語翻譯】 現代漢語譯本 『三昧』（Samadhi，一種精神集中狀態）的法則，舉起又收斂，沒有執著停留。所以說『無量無著三昧』，就是佛的境界。『性佛決定故者』，法性有兩種，即大性和小性。什麼是大性？如果一個法生起並完結，在過去、現在、未來三世的邊界中，既無內也無外，這就叫做大性。一個法的位置遍及一切之中才能成就，這叫做小性。比如一根柱子遍及整個法界，但僅僅是柱子的屬性，這叫做大性。而這根柱子中，椽子、檁條、瓦片等各種位置顯現，這叫做小性。『如意佛普覆故者』，就像大龍王擁有大寶王，如果沒有這個寶物，一切眾生就沒有衣食。五穀、九穀、千種萬種都能成熟，都是因為這個室王的功德。如意佛的恩德也是如此。
貞元經吉祥雲知識疏中說：『問：法門無量，為何最初就教人唸佛？』答：略有十個原因。一、唸佛三昧是各種修行的先導。二、依靠佛才能成就殊勝的修行。三、功德高且容易成就，因為是從細微處入手。四、觀想能通達深淺，能普遍攝受一切。五、能消滅深重的業障，是殊勝的因緣。六、同時兼顧人與法，容易得到加持。七、十地菩薩都在念佛。八、《三寶吉祥經》最初就說了唸佛。最初，海云說法，妙住依僧，是有次第的。九、即心即佛，容易專注於一個境界。十、爲了表示初住菩薩因緣佛而發心，樂於供養（云云）。』
大致分為三個方面：一、闡明所念的差別。二、解釋經文。三、用能念來收束。現在先說第一點，即十身和三身的觀想不同，大致分為十種（云云）。所說的十種是：一、如果這樣觀想，佛以法為身，清凈如虛空，沒有念頭就是念真如，這是念法身。二、華藏世界海（Lotus Treasury World Sea）的法界沒有差別，依真如而住，不依國土，這是念性土。三、十蓮花藏（Ten Lotus Treasury）的塵數相，這些都是念報身相。四、有無盡的功德，一一難以思議，這是念報身內的功德。所以經上說：『一切威儀中常唸佛功』
【English Translation】 English version The law of 『Samadhi』 (Samadhi, a state of mental concentration) is lifting and contracting, without attachment or dwelling. Therefore, it is said 『Immeasurable and Unattached Samadhi』 is the realm of the Buddha. 『The nature of the Buddha is determined because,』 there are two kinds of Dharma-nature, namely great nature and small nature. What is great nature? If a Dharma arises and ends, in the boundaries of the three worlds of past, present, and future, there is neither inside nor outside, this is called great nature. The position of a Dharma pervades everything in order to be accomplished, this is called small nature. For example, a pillar pervades the entire Dharma realm, but it is only the attribute of the pillar, this is called great nature. And in this pillar, the various positions of rafters, purlins, tiles, etc. appear, this is called small nature. 『The wish-fulfilling Buddha covers all because,』 just like the great Dragon King possesses the great Treasure King, if there is no this treasure, all sentient beings would have no food or clothing. The five grains, nine grains, thousands and ten thousands of kinds can all ripen, all because of the merit of this Chamber King. The grace of the wish-fulfilling Buddha is also like this.
The Auspicious Cloud Knowledge Commentary of the Zhenyuan Sutra says: 『Question: Dharma doors are immeasurable, why teach people to recite the Buddha from the beginning?』 Answer: There are roughly ten reasons. 1. Reciting the Buddha Samadhi is the guide for all kinds of practices. 2. Relying on the Buddha can achieve supreme practice. 3. Merit is high and easy to achieve because it starts from the subtle. 4. Contemplation can penetrate the deep and shallow, and can universally embrace everything. 5. It can eliminate deep karmic obstacles and is a supreme cause. 6. Simultaneously taking care of people and Dharma, it is easy to receive blessings. 7. The Ten Bhumi Bodhisattvas are all reciting the Buddha. 8. The Three Jewels Auspicious Sutra first mentioned reciting the Buddha. Initially, Haiyun spoke the Dharma, and Miaozhu relied on the Sangha, which is in order. 9. That is, the mind is the Buddha, it is easy to focus on one realm. 10. In order to show that the Bodhisattva of the first dwelling develops the aspiration because of the Buddha and is happy to make offerings (etc.).』
Roughly divided into three aspects: 1. Clarify the differences in what is recited. 2. Interpret the scriptures. 3. Use the ability to recite to conclude. Now let's talk about the first point, that is, the contemplation of the Ten Bodies and the Three Bodies is different, roughly divided into ten kinds (etc.). The ten kinds mentioned are: 1. If you contemplate in this way, the Buddha takes the Dharma as the body, pure like the void, and no thought is the thought of True Thusness, this is reciting the Dharma Body. 2. The Dharma realm of the Lotus Treasury World Sea (Hua Zang Shi Jie Hai) has no difference, it dwells on True Thusness, not on the land, this is reciting the Nature Land. 3. The dust-number appearances of the Ten Lotus Treasuries (Shi Lian Hua Zang), these are all reciting the Reward Body appearance. 4. There are endless merits, each of which is difficult to conceive, this is reciting the merits within the Reward Body. Therefore, the sutra says: 『Always recite the Buddha's merits in all deportments』.
德。晝夜無暫斷。如是業應作。五觀花藏剎無量寶嚴量周法界。是念報土。六或觀佛相具三十二。若總若別若逆若順。丈六千尺。此等皆是念化身相。七十力無畏十八不共。此等皆是念化身相。八餘方凈土水鳥樹林。此等皆是念化身依。九前二是性。后六是相。相外無性性外無相。交徹真佛真土。是念第九性相無礙。十以性融相相隨性融。令前九門合為一揆。故德德無盡相相無窮。塵塵剎滿猶如帝網是第十念。重重融攝得后二門。前皆真實經。雖別說義必該融(云云)。第三能念收束。略有五種。一緣境正觀念佛門。若真若應若依若正。皆是境故稱名屬口。非真念故略而不言。二攝境唯心念佛門。是心是佛是心作佛。諸佛正遍知海。從心想生。況心佛眾生三無差別。三心境俱泯唸佛門。心即是佛心即非心。佛即是心佛亦非佛。非心非佛遠離一切故。無所念方為真念。四心境無礙唸佛門。雙照事理存亡無礙等。真門之寂寂何佛何心。鑒事理之明。明常心常佛。雙亡正入寂照雙流。五重重無盡唸佛門。理既。無盡以理融事。事亦無盡。故隨一門攝一切門融。斯五門以為一致。即是此中能念之心。與前十佛境合。非合非散涉入重重難思境也。唸佛一門諸教攸贊。理致深遠世多共行。故復略敘無厭繁說(云云)。普賢知識疏云
【現代漢語翻譯】 現代漢語譯本 德。晝夜沒有片刻間斷。這樣的行業應當去做。五，觀想華藏世界，無量的珍寶莊嚴，其範圍周遍整個法界。這是憶念報土（Buddha's Land of Recompense）。 六，或者觀想佛的相好，具足三十二相。無論是總觀還是別觀，無論是逆觀還是順觀，佛身丈六（約合一丈六尺），千尺之身。這些都是憶念化身（Nirmanakaya）之相。 七，十力（佛的十種力量）、四無畏（佛的四種無所畏懼的品質）、十八不共法（佛的十八種不與其他聖者共通的功德）。這些都是憶念化身之相。 八，其他方世界的凈土，其中的水鳥樹林。這些都是憶念化身所依止的環境。 九，前面兩種（報土、化身）是體性（本質），後面六種（佛相、十力等、凈土環境）是相狀（現象）。體性之外沒有相狀，相狀之外沒有體性。相互交融，顯現真實的佛和真實的凈土。這是憶念第九，體性和相狀沒有障礙。 十，以體性來融攝相狀，相狀隨著體性而融攝。使前面的九種法門合為一體。所以功德無盡，相狀無窮，每一微塵、每一剎土都充滿，猶如帝釋天的因陀羅網一樣。這是第十種憶念。重重融攝，得到後面的兩種法門。前面所說的都是真實的經典。雖然分別解說，但意義必然相互包含。 第三，能念之心的收束。大致有五種：一，緣境正念的唸佛法門。無論是真佛、應化身佛、所依止的環境還是正報的佛身，都是所緣的境界，所以稱名屬於口頭唸誦。因為不是真正的念，所以略而不談。二，攝境唯心的唸佛法門。是心是佛，是心作佛。諸佛的正遍知海，從心想而生。何況心、佛、眾生三者沒有差別。三，心境俱泯的唸佛法門。心即是佛，心即非心。佛即是心，佛亦非佛。非心非佛，遠離一切，所以無所念才是真正的念。四，心境無礙的唸佛法門。同時照見事和理，存在和消亡都沒有障礙等等。真門寂靜，哪裡有什麼佛和心？鑑照事和理的明，明瞭常心常佛。雙重消亡，正直進入寂照雙流的境界。五，重重無盡的唸佛法門。理既然是無盡的，就用理來融攝事，事也是無盡的。所以隨一法門攝一切法門，融攝這五種法門成為一致。這就是此處的能念之心，與前面的十種佛境相結合。非合非散，涉入重重難以思議的境界。唸佛一門，各種教派都讚歎。義理深刻，世人大多奉行。所以再次簡略敘述，不厭其煩地解說。 普賢知識疏說
【English Translation】 English version Virtue. Day and night without a moment's interruption. Such karma should be performed. Fifth, contemplate the Flower Adornment World (Hua-zang shijie), with immeasurable jewels adorning it, its extent encompassing the entire Dharma Realm. This is mindfulness of the Land of Recompense (Bao-tu). Sixth, or contemplate the Buddha's physical characteristics, possessing the thirty-two marks of excellence. Whether contemplating in general or in detail, whether in reverse or in forward order, the Buddha's body is sixteen feet tall (zhang-liu), a thousand feet in height. These are all mindfulness of the form of the Transformation Body (Nirmanakaya). Seventh, the Ten Powers (Shi-li) (ten powers of a Buddha), the Four Fearlessnesses (Si-wuwei) (four kinds of fearlessness of a Buddha), the Eighteen Uncommon Qualities (Shiba-bugong-fa) (eighteen unique qualities of a Buddha). These are all mindfulness of the form of the Transformation Body. Eighth, the pure lands of other directions, with their water birds and forests. These are all mindfulness of the environment upon which the Transformation Body relies. Ninth, the first two (Land of Recompense, Transformation Body) are essence (nature), the latter six (Buddha's marks, Ten Powers, etc., pure land environment) are form (appearance). Outside of essence there is no form, outside of form there is no essence. Interpenetrating each other, they manifest the true Buddha and the true Pure Land. This is mindfulness of the ninth, the unimpededness of essence and form. Tenth, use essence to merge with form, form merges along with essence. Cause the preceding nine gates to unite as one. Therefore, virtue is inexhaustible, form is infinite, every dust particle, every land is filled, like the net of Indra (Di-shi) in the heavens. This is the tenth mindfulness. Layer upon layer of merging, attaining the latter two gates. The preceding are all true sutras. Although explained separately, the meaning must encompass mutual inclusion. Third, the gathering of the mind that is capable of mindfulness. Roughly there are five kinds: First, the mindfulness of Buddha through contemplating the object. Whether it is the true Buddha, the manifested Buddha, the environment relied upon, or the Buddha's body as the reward, all are objects of contemplation, so reciting the name belongs to the mouth. Because it is not true mindfulness, it is briefly omitted. Second, the mindfulness of Buddha through gathering the object into the mind alone. The mind is the Buddha, the mind makes the Buddha. The ocean of the Buddhas' Right and Universal Knowledge arises from the mind's thoughts. Moreover, the mind, Buddha, and sentient beings are not different. Third, the mindfulness of Buddha through the annihilation of both mind and object. The mind is the Buddha, the mind is also not the mind. The Buddha is the mind, the Buddha is also not the Buddha. Not mind, not Buddha, being far away from everything, therefore, not having anything to be mindful of is true mindfulness. Fourth, the mindfulness of Buddha through the unimpededness of mind and object. Simultaneously illuminating phenomena and principle, existence and extinction are without obstruction, and so on. In the stillness of the true gate, where is there any Buddha or mind? Illuminating the clarity of phenomena and principle, clarifying the constant mind and the constant Buddha. Double annihilation, directly entering the realm of stillness and illumination flowing together. Fifth, the mindfulness of Buddha through layer upon layer of inexhaustibility. Since principle is inexhaustible, use principle to merge with phenomena, and phenomena are also inexhaustible. Therefore, following one gate gathers all gates, merging these five gates into one. This is the mind capable of mindfulness here, combined with the preceding ten Buddha realms. Neither combined nor scattered, entering into a realm of layer upon layer of difficult to conceive. The single gate of mindfulness of Buddha is praised by all schools. The principle is profound, and the world mostly practices it. Therefore, it is briefly narrated again, explaining it tirelessly. Commentary of Universal Virtue's Knowledge says
。第一禮敬諸佛文三段者。第一牒名由心恭敬。運于身口而遍禮故。除我慢障起敬信。善勒那三藏說七種禮。今加為十。謂一我慢禮。如碓上下無恭敬心。二唱和禮。高聲喧雜辭句渾亂。此二非儀。三恭敬禮。五輪著地捧足殷重。四無相禮。深入法性離能所相。五起用禮。雖無能所普運身心。如影普遍禮不可禮。六內觀禮。但禮身內法身真佛。不向外求。七實相禮。若內若外同一實相。八大悲禮。隨一一禮普代眾生。九總攝禮。攝前六門以為一。觀十無盡禮入帝網境。若佛若禮重重無盡。
錐穴問答云。問自未來佛還化自現在者。以何文知乎。答纓絡經第八地菩薩云。自見己身。當果諸佛摩頂說法故。則聖說炳然可知。又既諸經云。三世諸佛拜敬故。諸罪業滅未來諸佛者何乎。問此他已成佛拜義。何為自未成佛乎。答拜他佛之義非無而遠疏。所以者。凡諸佛為眾生說佛德。意為欲眾生自亦得彼果。故令修行。是故眾生望自當來所得之果德。為欲得彼不惜身命修行。不為得他佛果故修行。是故正令吾發心修行。佛但吾當果已成佛。非他佛也。此義不疑怪也。又他已成佛。即是自當果佛。所以者何。他成佛時即得三世佛平等果。又吾當果佛即是他今成佛。所以者何。吾得當果佛時。即得三世佛平等法。故如是轉展更
【現代漢語翻譯】 現代漢語譯本：第一部分是禮敬諸佛文的三段內容。第一段是說明通過內心恭敬，運用身口來普遍禮敬諸佛，以此去除我慢的障礙，生起敬信之心。善勒那三藏（善勒那，佛教三藏法師）曾說有七種禮拜方式，現在增加為十種。這十種是：一、我慢禮，就像舂米一樣上下，沒有恭敬心；二、唱和禮，高聲喧譁雜亂，辭句混亂不清，這兩種都不合儀軌；三、恭敬禮，五體投地，雙手捧足，非常殷重；四、無相禮，深入法性，遠離能禮所禮的對立；五、起用禮，雖然沒有能禮所禮的分別，但普遍運用身心，就像影子一樣普遍，禮拜那不可禮拜的；六、內觀禮，只禮拜身內的法身真佛，不向外尋求；七、實相禮，無論是內在還是外在，都是同一實相；八、大悲禮，隨著每一次禮拜，普遍地代替眾生；九、總攝禮，總攝前面的六種禮拜方式為一體，觀察十種無盡的禮拜，進入帝網（帝釋天的宮殿，比喻重重無盡）的境界，無論是佛還是禮拜，都是重重無盡的。
錐穴問答中說：有人問，未來的佛陀是否會化度現在的自己？用什麼經典可以證明？回答是，《纓絡經》（《菩薩瓔珞本業經》）第八地菩薩說：『自己見到自己的身體，當果位的諸佛為自己摩頂說法。』所以聖人的說法非常明顯可以知道。又因為很多經典都說：『三世諸佛互相拜敬，所以罪業滅除。』那麼未來的諸佛是誰呢？問：這種禮拜已經成佛的他佛的意義，為什麼說是禮拜自己尚未成佛的佛呢？答：禮拜他佛的意義並非沒有，只是比較疏遠。原因是，所有的佛陀為眾生宣說佛的功德，目的是希望眾生自己也能得到那樣的果位，所以才讓眾生修行。因此，眾生期望自己將來所能得到的果德，爲了得到它，不惜身命地修行，而不是爲了得到他佛的果位而修行。所以，這正是要讓我們發心修行，佛只是我們當來果位的已成之佛，不是其他的佛。這個道理不要懷疑。又，他已經成佛的佛，就是自己當來果位的佛。為什麼呢？因為他成佛的時候，就得到了三世佛平等的果位。又，我們當來果位的佛，就是他現在成佛的佛。為什麼呢？因為我們得到當來果位的佛時，就得到了三世佛平等的法。所以，這樣輾轉相續，互相成就。
【English Translation】 English version: The first part is the three sections of the text on paying homage to all Buddhas. The first section explains that through sincere respect from the heart, using body and speech to universally pay homage to all Buddhas, one can remove the obstacles of arrogance and generate respect and faith. Śīlabhadra Tripiṭaka (Śīlabhadra, a Buddhist Tripiṭaka master) once said there are seven types of prostration, now increased to ten. These ten are: 1. Arrogant prostration, like pounding rice up and down, without a respectful heart; 2. Chanting prostration, loud and noisy, with confused and unclear words, these two are not in accordance with the proper ritual; 3. Respectful prostration, with the five limbs touching the ground, holding the feet with both hands, very earnest; 4. Formless prostration, deeply entering the Dharma nature, away from the duality of the one who prostrates and the one who is prostrated to; 5. Active prostration, although there is no distinction between the one who prostrates and the one who is prostrated to, universally using body and mind, like a shadow, universally prostrating to that which cannot be prostrated to; 6. Inner contemplation prostration, only prostrating to the Dharma body true Buddha within the body, not seeking externally; 7. Reality prostration, whether internal or external, it is the same reality; 8. Great compassion prostration, with each prostration, universally on behalf of all sentient beings; 9. Total integration prostration, integrating the previous six types of prostration into one, observing the ten inexhaustible prostrations, entering the realm of Indra's net (Indra's palace, a metaphor for endless layers), whether it is the Buddha or the prostration, it is endlessly layered.
In the 'Awl Hole Questions and Answers' it says: Someone asked, 'Will the future Buddha transform the present self? What scripture can prove this?' The answer is, 'The eighth ground Bodhisattva in the Inng絡 Sutra (Bodhisattva Garland Sutra) says: 'One sees one's own body, the Buddhas of the fruition stage touch one's head and expound the Dharma.' Therefore, the words of the sage are very clear and can be known.' Also, because many scriptures say: 'The Buddhas of the three times pay homage to each other, therefore karmic obstacles are eliminated.' Then who are the future Buddhas? Question: 'What is the meaning of paying homage to the already enlightened other Buddha, why is it said to be paying homage to oneself who has not yet become a Buddha?' Answer: 'The meaning of paying homage to the other Buddha is not non-existent, but it is more distant. The reason is that all Buddhas preach the virtues of the Buddha for sentient beings, with the intention of wanting sentient beings to also attain that fruit, therefore they cause sentient beings to practice. Therefore, sentient beings expect the fruit of virtue that they will attain in the future, and in order to attain it, they practice without sparing their lives, not practicing in order to attain the fruit of the other Buddha. Therefore, this is precisely to make us generate the mind to practice, the Buddha is only the already enlightened Buddha of our future fruition stage, not other Buddhas. Do not doubt this principle. Also, the other Buddha who has already become a Buddha is the Buddha of one's own future fruition stage. Why? Because when he becomes a Buddha, he attains the equal fruit of the Buddhas of the three times. Also, the Buddha of our future fruition stage is the Buddha who is now becoming a Buddha. Why? Because when we attain the Buddha of our future fruition stage, we attain the equal Dharma of the Buddhas of the three times. Therefore, in this way, they continue to support each other and mutually accomplish each other.'
互平等。平等無差別果德。又此吾佛。於一切法界有情無情中。全全即作在。無一物非吾體佛故。若能拜自體佛者。無物不所拜。此甚大要常可思之。
自體佛觀論云。問何自性界。何自體佛耶。答無住自性界。實相自體佛。問此自體佛何觀耶。以偈答曰。諸緣根本我。一切法源心。語言大要宗。真實善知識。問此義云何。答一切法源心。是自體佛。大要宗。是自體圓因。真實善知識。是自體滿果。具三義故我也。此即自體佛也。問此佛果有修耶。不修耶。答不簡修不修。不擇情非情。三世間不動故。問此佛化度眾生耶。答大虛之內諸法無不大虛。是故如虛空化虛空。是名自體佛化也(一本云自體佛內無不自體佛者。是名自體佛化耳)。問不知云何語言乎。答如汝不知語言。此言甚大也。問此言云何。答如緣起際言也。問何緣起際耶。答我心是動。大虛不動。離動不動為緣起際也。問約緣起際其法常然。初修之人何游其心耶。答約法論離修不修也。試明初趣(一本云初起)我心及我身令相語言也。謂將心而尋身。將身而尋心。心遍於身。身遍於心。然名為語言也。問相遍故更無所語。何曰語言耶。答心言時言以外無所語。身言時言以外無所語。是故無言言無聞聞也。問此但我心我身。何云一切法源耶。答求我心
【現代漢語翻譯】 現代漢語譯本： 互相平等。平等而無差別的果德。而且我佛，在一切法界有情無情之中，完全徹底地起作用。沒有一樣東西不是我的本體佛。如果能禮拜自體佛，就沒有什麼不是被禮拜的。這個道理非常重要，要經常思考。
《自體佛觀論》說：『問：什麼是自性界？什麼是自體佛呢？』答：『無住自性界，是實相自體佛。』問：『這自體佛該如何觀想呢？』用偈語回答說：『諸緣根本我，一切法源心，語言大要宗，真實善知識。』問：『這意義是什麼呢？』答：『一切法源心，是自體佛。大要宗，是自體圓因。真實善知識，是自體滿果。』具備這三種意義的就是我，這就是自體佛。問：『這佛果有修持嗎？不修持嗎？』答：『不分別修持不修持，不選擇有情無情，因為在三世間是不動搖的。』問：『這佛化度眾生嗎？』答：『在大虛空之內，一切法沒有不是大虛空的。所以如同虛空化虛空，這叫做自體佛的化度。』（一個版本說：『自體佛內沒有不是自體佛的，這叫做自體佛的化度。』）問：『不知道該如何用語言表達呢？』答：『如同你不知道語言一樣，這話意義非常重大。』問：『這話是什麼意思呢？』答：『如同緣起之際的語言一樣。』問：『什麼是緣起之際呢？』答：『我的心是動，大虛空是不動，離開動與不動就是緣起之際。』問：『如果從緣起之際來說，其法是恒常如此的，那麼初學的人該如何安住其心呢？』答：『從法理上說，是離開修與不修的。』試著說明初趣（一個版本說初起）我的心和我的身，使它們互相溝通。就是將心去尋找身，將身去尋找心，心遍佈于身，身遍佈於心，這就叫做語言。問：『既然互相遍佈，就沒有什麼可說的了，為什麼還說是語言呢？』答：『心說的時候，在言語之外沒有其他可說的；身說的時候，在言語之外沒有其他可說的。所以是無言之言，無聞之聞。』問：『這只是我的心我的身，為什麼說是『一切法源』呢？』答：『探求我的心，』
【English Translation】 English version: Mutually equal. The fruit of virtue that is equal and without difference. Moreover, this Buddha of mine completely and thoroughly acts within all sentient and insentient beings in the entire Dharma Realm. There is nothing that is not my own body Buddha. If one can worship the Self-Nature Buddha (Ziti Fo), there is nothing that is not being worshipped. This is extremely important and should be constantly contemplated.
The 'Treatise on Contemplating the Self-Nature Buddha' (Ziti Fo Guan Lun) says: 'Question: What is the Self-Nature Realm (Zixing Jie)? What is the Self-Nature Buddha?' Answer: 'The Non-Abiding Self-Nature Realm is the Real Mark Self-Nature Buddha.' Question: 'How should one contemplate this Self-Nature Buddha?' Answered in verse: 'The root of all conditions is 'I', the mind is the source of all Dharmas, the essential principle of language, the true and good knowing advisor.' Question: 'What is the meaning of this?' Answer: 'The mind, the source of all Dharmas, is the Self-Nature Buddha. The essential principle is the perfect cause of the Self-Nature. The true and good knowing advisor is the fulfilled fruit of the Self-Nature.' Possessing these three meanings is 'I', this is the Self-Nature Buddha. Question: 'Does this Buddha-fruit have cultivation or not have cultivation?' Answer: 'It does not distinguish between cultivation and non-cultivation, it does not choose between sentient and non-sentient, because it is unmoving in the three worlds.' Question: 'Does this Buddha transform and liberate sentient beings?' Answer: 'Within the Great Void (Daxu), all Dharmas are not other than the Great Void. Therefore, like the void transforming the void, this is called the transformation of the Self-Nature Buddha.' (One version says: 'Within the Self-Nature Buddha, there is nothing that is not the Self-Nature Buddha, this is called the transformation of the Self-Nature Buddha.') Question: 'I do not know how to express it in language?' Answer: 'Just as you do not know language, this statement is of great significance.' Question: 'What does this statement mean?' Answer: 'It is like the language at the moment of Dependent Origination (Yuanqi).' Question: 'What is the moment of Dependent Origination?' Answer: 'My mind is moving, the Great Void is unmoving, being apart from moving and unmoving is the moment of Dependent Origination.' Question: 'If, from the perspective of the moment of Dependent Origination, its Dharma is always thus, then how should a beginner settle their mind?' Answer: 'From the perspective of Dharma, it is apart from cultivation and non-cultivation.' Try to explain the initial approach (one version says initial arising) of my mind and my body, so that they communicate with each other. That is, using the mind to seek the body, and using the body to seek the mind, the mind pervades the body, and the body pervades the mind, this is called language. Question: 'Since they pervade each other, there is nothing more to say, why is it still called language?' Answer: 'When the mind speaks, there is nothing else to say outside of language; when the body speaks, there is nothing else to say outside of language. Therefore, it is the speech of no speech, the hearing of no hearing.' Question: 'This is only my mind and my body, why is it said to be the 'source of all Dharmas'?' Answer: 'Seek my mind,'
邊際盡法界際。我身四大亦復如是。問若如是者唯我身心。何云真實善知識耶。答法界諸法無不我身心。皆順名為善知識也。問若爾則無迷悟。別何名佛耶。答有二故眾生無二。故即自體佛。如是觀者為正觀也。大法界緣起者。諸緣根本我佛寶。一切法源心僧寶。語言大要宗法寶。真實善知識。此大法界緣起義。心得人雖往六道四生決定不疑畏。此云自體三寶。謂身業佛寶。口業法寶。意業僧寶。佛者謂緣合成故。法者一切法涌出故。僧者一切法中無障礙故。此佛仕人三業袈裟著。身業五條口業七條意業九條。如是三袈裟著一切處。此佛仕人不久窮。實法界法見也。復見見處處三種世間具得也。故三種世間無不是也。
具縛有情(至)隨義訊息。大記云。具縛有情未斷煩惱未成福智。以何義故。舊來成佛耶者。起此問意。若約十佛。則法界諸法無非是佛。然此今日我等盲冥凡夫何能。即是十佛耶。如是難也。答意則超情之法。反情即是。若反情見法界圓明。一切眾生煩惱斷盡。福智成竟。豈非佛耶。如是答也。凡如是問答意者。寄彼三乘斷障成佛之義。欲現一乘舊來成佛也。問為是本來斷煩惱耶。為知本來煩惱不動耶。答知本來斷耳。以覺者不見夢人。所見五尺鬼故。問然則違于所引經中。煩惱法中不見一法減
【現代漢語翻譯】 現代漢語譯本 邊際窮盡法界邊際。我的身體四大（地、水、火、風）也是如此。問：如果這樣說，只有我的身心，為什麼說是真實的善知識呢？答：法界的一切法沒有不是我的身心的，都順應著被稱為善知識。問：如果這樣，就沒有迷惑和覺悟的區別，憑什麼稱為佛呢？答：有二（元對立）的觀念，所以眾生有別；沒有二（元對立）的觀念，當下就是自體佛。這樣觀察才是正確的觀察。大法界緣起是：諸緣的根本是佛寶，一切法的源頭是僧寶，語言的大要旨是法寶，（是）真實的善知識。領會這大法界緣起的意義，心得之人即使往生六道四生，也決定不會疑惑畏懼。這叫做自體三寶，即身業是佛寶，口業是法寶，意業是僧寶。佛是指因緣和合而成，法是指一切法涌現而出，僧是指一切法中沒有障礙。這佛的修行人三業披著袈裟，身業披著五條袈裟，口業披著七條袈裟，意業披著九條袈裟。像這樣三袈裟披在一切處，這佛的修行人不久就會窮盡，（因為他）見到了真實的法界之法。又見到了見處處，三種世間（有情世間、器世間、智正覺世間）都具足了。所以三種世間沒有不是（真如自性）的。具縛有情（指被煩惱束縛的有情）……隨著意義訊息。大記中說：『具縛有情未斷煩惱，未成就福德智慧，憑什麼說本來就成佛呢？』提出這個問題的意思是：如果按照十佛（十方諸佛）的說法，那麼法界的一切法沒有不是佛的。然而今天我們這些盲昧的凡夫怎麼能就是十佛呢？這樣發難。回答的意思是超越情識的法，反轉情識就是。如果反轉情識見到法界圓明，一切眾生煩惱斷盡，福德智慧成就完畢，難道不是佛嗎？這樣回答。凡是像這樣的問答的意思是，寄託著三乘（聲聞乘、緣覺乘、菩薩乘）斷除障礙成就佛的意義，想要顯現一乘（佛乘）本來就成佛。問：是本來就斷除了煩惱呢？還是知道本來煩惱不動呢？答：知道本來就斷除了。因為覺者不見夢人所見的五尺鬼。問：這樣就違背了所引用的經文中，煩惱法中不見一法減少。
【English Translation】 English version The boundary exhausts the boundary of the Dharma Realm. My body's four elements (earth, water, fire, and wind) are also like this. Question: If this is the case, only my body and mind exist, why call it a true good knowing advisor (善知識)? Answer: All dharmas in the Dharma Realm are not separate from my body and mind; all that accords with this is called a good knowing advisor. Question: If so, there is no distinction between delusion and enlightenment, so why call it Buddha? Answer: Because there is duality, sentient beings are distinct; without duality, it is immediately the self-nature Buddha. Observing in this way is the correct observation. The great Dharma Realm arises from conditions: the root of all conditions is the Buddha Jewel (佛寶), the source of all dharmas is the Sangha Jewel (僧寶), the great essence of language is the Dharma Jewel (法寶), (it is) the true good knowing advisor. Comprehending the meaning of this great Dharma Realm arising from conditions, one who attains this understanding will definitely not doubt or fear even if reborn in the six realms or the four births. This is called the self-nature Three Jewels, namely, body karma is the Buddha Jewel, speech karma is the Dharma Jewel, and mind karma is the Sangha Jewel. Buddha refers to the union of conditions, Dharma refers to the emergence of all dharmas, and Sangha refers to the absence of obstacles in all dharmas. This Buddha practitioner wears the kasaya (袈裟) with the three karmas, the body karma wears the five-strip kasaya, the speech karma wears the seven-strip kasaya, and the mind karma wears the nine-strip kasaya. Like this, wearing the three kasayas in all places, this Buddha practitioner will soon exhaust (everything), (because he) has seen the true Dharma Realm Dharma. Furthermore, seeing the place of seeing everywhere, the three realms (sentient beings realm, the physical world realm, and the realm of wisdom and correct enlightenment) are all complete. Therefore, there is nothing in the three realms that is not (the true self-nature). A sentient being bound by afflictions (具縛有情) ... follows the meaning of the message. The Great Record says: 'A sentient being bound by afflictions has not severed afflictions and has not accomplished blessings and wisdom. Why is it said that they are originally Buddhas?' The meaning of raising this question is: if according to the Ten Buddhas (十方諸佛), then all dharmas in the Dharma Realm are not separate from Buddha. However, how can we, these ignorant ordinary beings, be the Ten Buddhas today? This is how the question is posed. The meaning of the answer is the Dharma that transcends emotions, and reversing emotions is it. If reversing emotions sees the perfect brightness of the Dharma Realm, all sentient beings' afflictions are severed, and blessings and wisdom are completely accomplished, isn't that Buddha? This is how it is answered. The meaning of such questions and answers is to entrust the meaning of the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘) severing obstacles and accomplishing Buddhahood, wanting to reveal that the One Vehicle (佛乘) is originally Buddhahood. Question: Is it that afflictions are originally severed? Or is it knowing that afflictions are originally unmoved? Answer: Knowing that they are originally severed. Because the enlightened one does not see the five-foot ghost seen by the dreamer. Question: Then this contradicts the quoted sutra, in the Dharma of afflictions, not seeing a single Dharma decrease.
之義耶。答本來無故云何見減。真記云。非初非中後者。分三剎那求所斷障。如初剎那舉智求障。無非智體不可得斷。中后亦爾故也。前中后取故者。不斷而斷故也。如虛空。如是斷者。若寄位云則虛空者。無物義故無能所斷。為如虛空斷也。約一乘則虛空者。無側義故智與障體互無側也。以無側義為如虛空。如是斷耳。
法記云。猶如覺夢睡悟不同者。如有二人共在一床。一人初初不睡。故三時求夢。初時不得。中后亦爾。其一人則竟夜睡。故三時恒夢。如是約一乘斷障成佛。則全他為自而恒覺。故初初不睡。全自為他而恒夢。故常常不悟。是故三乘斷障者。不及斷于未斷之處。一乘及斷未斷之處。三乘之佛不及斷者。自相續外眾生之障。一乘之佛及斷之處。是自所證眾生海之障也。一切眾生今日發心斷障修證。即是諸佛不盡門德也。其實道理諸法實相不增不減者生佛既共一法性床。雖云眾生無所缺剩。雖云諸佛無所添除故也。理理相即等者。前三句即門。后一句中門也。問理理相即者二空並耶。答不併也。問若爾不相即耶。答相即故不併也。
大記云。十佛普賢法界宅者。即上法性家。及法界陀羅尼家等。正約外化而通內證也。其餘逆順主伴相成等者。逆則五熱眾鞞。順則十度正行等也。以此為首。
【現代漢語翻譯】 現代漢語譯本：這是什麼意思呢？回答說，本來就沒有減少，怎麼能看到減少呢？《真記》中說，『非初非中後者』，是指在三個剎那（ksana，極短的時間單位）中尋求所斷的障礙。比如在最初的剎那，運用智慧尋求障礙，但沒有不是智慧本體的，所以無法斷除。中間和後面的剎那也是如此。前面、中間、後面都無法取得，這就是不斷而斷的原因。就像虛空一樣。像這樣斷除障礙，如果從寄位（假借位置）的角度來說，虛空就是沒有物體的意思，所以沒有能斷和所斷。這就是像虛空一樣斷除障礙。如果從一乘（Ekayana，唯一佛乘）的角度來說，虛空就是沒有偏頗的意思，智慧和障礙的本體互相沒有偏頗。以沒有偏頗的意義作為像虛空一樣，這樣來斷除障礙。
《法記》中說，就像覺醒、做夢、睡眠、醒悟不同一樣。比如有兩個人同睡一張床，一個人從一開始就沒有睡著，所以在三個時段尋求夢境，最初時段得不到，中間和後面的時段也得不到。另一個人則整夜都在睡覺，所以在三個時段一直做夢。像這樣從一乘的角度斷除障礙成就佛果，就是完全以他人的覺悟為自己的覺悟而一直覺醒。完全以自己的覺悟為他人的夢境而一直做夢，所以常常不醒悟。因此，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）斷除障礙的人，無法斷除未斷除之處的障礙。一乘能夠斷除未斷除之處的障礙。三乘的佛無法斷除自身相續之外眾生的障礙，一乘的佛能夠斷除自身所證悟的眾生海的障礙。一切眾生今天發心斷除障礙、修行證悟，就是諸佛不盡的功德。其實道理是諸法實相不增不減，眾生和佛共同一張法性之床，雖然說是眾生，但沒有什麼缺少剩餘，雖然說是諸佛，但沒有什麼增添減少。理理相即等等，前面三句是門，后一句是中門。問：理理相即是指二空（人空、法空）並存嗎？答：不是並存。問：如果不是並存，那不是不相即嗎？答：因為相即所以不併存。
《大記》中說，十佛（Dasabuddha）普賢（Samantabhadra）法界（Dharmadhatu）宅，就是上面的法性家，以及法界陀羅尼家等等。主要是從外化（教化眾生）的角度來說，也貫通了內證（內在證悟）。其餘的逆順、主伴相成等等，逆就是五熱眾鞞（地獄眾生受熱惱），順就是十度（十波羅蜜）正行等等。以此為首。
【English Translation】 English version: What is the meaning of this? The answer is, originally there is no decrease, so how can one see a decrease? The 『True Record』 says, 『Not beginning, not middle, not end,』 referring to seeking the obstacles to be cut off in three kshanas (ksana, extremely short unit of time). For example, in the initial kshana, using wisdom to seek obstacles, but there is nothing that is not the essence of wisdom, so it cannot be cut off. The middle and later kshanas are also like this. The beginning, middle, and end cannot be grasped, which is why it is cutting off without cutting off. It's like space. Cutting off obstacles in this way, if viewed from the perspective of provisional position, space means the absence of objects, so there is no cutter and nothing to be cut. This is cutting off obstacles like space. If viewed from the perspective of the Ekayana (Ekayana, the One Vehicle), space means without bias, and the essence of wisdom and obstacles have no bias towards each other. Taking the meaning of no bias as being like space, this is how to cut off obstacles.
The 『Dharma Record』 says, it's like the differences between being awake, dreaming, sleeping, and being enlightened. For example, if two people sleep in the same bed, one person doesn't fall asleep from the beginning, so they seek dreams in three periods, but cannot find them in the initial period, nor in the middle or later periods. The other person sleeps all night, so they dream constantly in three periods. Cutting off obstacles and attaining Buddhahood from the perspective of the Ekayana is completely taking the enlightenment of others as one's own enlightenment and always being awake. Completely taking one's own enlightenment as the dreams of others and always dreaming, so one is often not enlightened. Therefore, those who cut off obstacles in the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) cannot cut off the obstacles in places that have not been cut off. The Ekayana can cut off obstacles in places that have not been cut off. The Buddhas of the Three Vehicles cannot cut off the obstacles of sentient beings outside their own continuum, the Buddhas of the Ekayana can cut off the obstacles of the ocean of sentient beings that they have realized themselves. All sentient beings who aspire today to cut off obstacles, cultivate, and realize are the inexhaustible merits of the Buddhas. In reality, the principle is that the true nature of all dharmas neither increases nor decreases, sentient beings and Buddhas share the same bed of Dharma-nature, although it is said to be sentient beings, there is nothing lacking or remaining, although it is said to be Buddhas, there is nothing added or subtracted. The principle of principles being identical, etc., the first three sentences are the gate, and the last sentence is the middle gate. Question: Does the principle of principles being identical refer to the coexistence of the two emptinesses (emptiness of self, emptiness of phenomena)? Answer: They do not coexist. Question: If they do not coexist, then are they not identical? Answer: Because they are identical, they do not coexist.
The 『Great Record』 says, the Ten Buddhas (Dasabuddha), Samantabhadra (Samantabhadra), Dharmadhatu (Dharmadhatu) abode, is the above-mentioned family of Dharma-nature, and the family of Dharmadhatu Dharani, etc. It mainly speaks from the perspective of external transformation (teaching sentient beings), and also connects with internal realization (inner enlightenment). The remaining inverse and sequential, principal and companion mutually accomplishing, etc., inverse is the five hot hells (sentient beings in hell suffering from heat), sequential is the ten perfections (ten paramitas) righteous practice, etc. Taking this as the head.
通取一切無盡之法故云準例。相攝隨義訊息欲觀緣起(至)逗留全別。大記云。若欲觀緣起乃至數十錢者。開宗云。數十錢法治執。著病之第一藥成無礙德之最勝門也。解云。若得體達此數錢之法者。于諸境界日用之中。隨所聞見不取不著。一一毛孔一一塵中。見一切佛聞一切法。起心動念舉足下足。凡所施為無非究竟滿足佛事。故云治病之第一藥成德之最勝門也。
古記云。雲華尊者曰。有一樓觀。內莊一乘外嚴三乘。此中有門。名曰覺門。向菩提樹。而諸眾生妄想纏縛以障此門。由如是故不見一乘珍寶莊嚴。是故天親菩薩。以六相鑰匙示開此門。而天竺人未解六相。故以其所習悉曇章總持之法而誨示也(已上)。東土之人又不解其悉曇章總持之法。是故云華尊者。以其所習教錢之法而指示也。問此悉曇章及數錢之喻。于聖教中有耶無耶。答有之也。謂悉曇之喻十地品中說之數法之喻。第四會精進林菩薩頌曰。比如算數法增一至無量數。法無體性智惠故差別。問此錢之中。何是遍計。何是因緣耶。答如是十錢第一第二乃至第十皆有自性故。取一則無一取二則無二等者。是遍計錢也。因緣錢者。此一錢位具中即。故若無餘九即此一錢亦不得成。是故此一錢即是無盡之一也。
問以此十錢之喻初導童蒙方便
【現代漢語翻譯】 現代漢語譯本：'通取一切無盡之法，故稱為準例。相互攝取，隨順意義，訊息盈虛，想要觀察緣起（乃至）逗留全別。'《大記》中說：'如果想要觀察緣起，乃至數十錢，'《開宗》中說：'數十錢法，是醫治執著病的第一良藥，成就無礙功德的最殊勝之門。'解釋說：'如果能夠體會通達這數錢之法，那麼在各種境界日常應用之中，無論聽到什麼、見到什麼，都不執取不著迷。每一個毛孔，每一粒微塵中，都能見到一切佛，聽到一切法。起心動念，舉足下足，凡所施為，無不究竟圓滿佛事。'所以說是醫治疾病的第一良藥，成就功德的最殊勝之門。
古記中說：雲華尊者說：'有一座樓觀，內部莊嚴一乘（Ekayana，唯一佛乘），外部嚴飾三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。這其中有一扇門，名叫覺門，朝向菩提樹。而諸位眾生被妄想纏縛，以此障礙這扇門。由於這樣的緣故，不能見到一乘珍寶的莊嚴。所以天親菩薩（Vasubandhu），用六相鑰匙來開示開啟這扇門。而天竺（印度）人未理解六相，所以用他們所學習的悉曇章（Siddham，梵文字母）總持之法來教誨指示。'（以上）。東土（中國）之人又不理解那悉曇章總持之法。所以雲華尊者，用他所學習的教錢之法來指示。 問：這悉曇章以及數錢的比喻，在聖教（佛教）中有嗎？答：有的。所謂悉曇的比喻，《十地品》中說到，數法的比喻，第四會精進林菩薩頌中說：'比如算數法，增一至無量數，法無體性，智慧故差別。'問：這錢之中，什麼是遍計（Parikalpita，遍計所執性）？什麼是因緣（Pratītyasamutpāda，緣起性空）？答：如這十錢，第一、第二乃至第十，都有自性。所以取一則無一，取二則無二等等，這是遍計錢。因緣錢是，這一錢的位子，具足中即。所以如果沒有其餘九個，這一個錢也不能成立。所以這一個錢就是無盡之一。
問：用這十錢的比喻，最初引導童蒙的方便。
【English Translation】 English version: 'Taking in all inexhaustible dharmas, therefore it is called a standard example. Interrelated and accommodating, following the meaning, waxing and waning, wanting to observe dependent origination (up to) lingering completely different.' The 'Great Record' says: 'If you want to observe dependent origination, even up to several tens of coins,' the 'Opening Doctrine' says: 'The method of several tens of coins is the first medicine to cure the disease of attachment, and the most supreme gate to achieve unobstructed merit.' The explanation says: 'If one can understand and penetrate this method of counting coins, then in all realms of daily application, no matter what one hears or sees, one will not grasp or be attached. In every pore, in every dust mote, one can see all Buddhas and hear all dharmas. Every thought, every step, every action is ultimately fulfilling the Buddha's work.' Therefore, it is said to be the first medicine to cure diseases and the most supreme gate to achieve merit.
The ancient record says: Venerable Yunhua said: 'There is a pavilion, internally adorned with the One Vehicle (Ekayana, the single Buddha vehicle), externally decorated with the Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Within this, there is a gate called the Gate of Awakening, facing the Bodhi tree. But all sentient beings are entangled by delusion, thus obstructing this gate. Because of this, they cannot see the adornment of the One Vehicle's treasures. Therefore, Bodhisattva Vasubandhu uses the key of the Six Aspects to reveal and open this gate. But the people of India did not understand the Six Aspects, so they used the method of Siddham (Siddham, Sanskrit alphabet) Dharani, which they had learned, to teach and instruct.' (End of quote). The people of the Eastern Land (China) also did not understand the method of Siddham Dharani. Therefore, Venerable Yunhua used the method of teaching with coins, which he had learned, to instruct. Question: Are these metaphors of Siddham and counting coins found in the Holy Teachings (Buddhism)? Answer: Yes, they are. The metaphor of Siddham is mentioned in the 'Ten Bhumis Chapter', and the metaphor of counting methods is mentioned in the verse of the Bodhisattva of the Forest of Diligence in the Fourth Assembly: 'For example, in the method of arithmetic, increasing from one to countless numbers, the dharma has no substance, therefore wisdom differentiates.' Question: Among these coins, what is Parikalpita (Parikalpita, the nature of what is completely conceptualized)? What is Pratītyasamutpāda (Pratītyasamutpāda, dependent origination)? Answer: Like these ten coins, the first, second, and up to the tenth, all have self-nature. Therefore, taking one, there is no one; taking two, there is no two, and so on. These are Parikalpita coins. The coins of dependent origination are that the position of this one coin is complete in itself. Therefore, if there are no other nine, this one coin cannot be established. Therefore, this one coin is the one of the inexhaustible.
Question: Using the metaphor of these ten coins, what is the initial expedient for guiding beginners?
云何。答和尚告童蒙曰。汝先豎列十錢。其人應命豎列。和尚曰。此十錢為是自性十耶。為是緣起無性十耶。其人白雲。此錢實是自性十也。和尚曰。莫作是說。此十乃是緣成十。故一一具十耳。然其迷人未會此意。和尚告曰。若此十錢悉是自性十個錢者。汝當數之。迷人應命數其錢云。一二乃至十也。爾時和尚去卻第一一錢。問有幾耶。白雲只有九耳。和尚曰。汝可更數。其人數云。一二乃至九。和尚曰。汝前既云。此十定是自性之十。何故汝令以前第二為第一。乃至前十為九耶。白雲。由和尚去卻一錢故爾。於是和尚還置一錢。問有幾何。答有十也。和尚曰。汝應複數。彼人承命複數之云。一二乃至十白雲。和尚去卻一錢時。以第二為第一等。和尚還置一錢。亦得復以第一為第二等。然則非自性十應。是由一有十由十有一。是故一一緣起無性耳。
法融云。一者向上來者。一云。此門初錢但有去義無來義。第十錢中但有來義無去義。一云。反此也。謂初錢有力將十錢來故云來。第十錢有力將十錢云故云去也。本數者。問本一與本數何別。答位不授時呼一則十皆應云。吾亦一。吾亦一故授第一乃至第十等位時。以第一之一本是一。故授第一位。故云本數一也。又以數十之初一故云本一也。
大記云。一
【現代漢語翻譯】 現代漢語譯本： 什麼是『云何』？回答是，和尚告訴童蒙說：『你先豎著排列十枚錢。』那人應聲照做，豎著排列好錢。和尚說：『這十枚錢是自性本有的十枚呢？還是因緣生起而無自性的十枚呢？』那人回答說：『這些錢確實是自性本有的十枚。』和尚說：『不要這樣說。這十枚錢是因緣和合而成的十枚，所以每一枚都具備十的性質。』然而那些迷惑的人不明白這個道理。和尚告訴他說：『如果這十枚錢都是自性本有的十枚錢，你應該數一數。』迷惑的人應聲數錢，說：『一、二，一直到十。』這時，和尚拿走第一枚錢，問：『現在有幾枚？』回答說：『只有九枚了。』和尚說：『你可以再數數。』那人又數道：『一、二，一直到九。』和尚說：『你先前說這十枚錢一定是自性本有的十，為什麼你現在讓之前的第二枚錢變成第一枚，甚至之前的第十枚錢變成第九枚呢？』回答說：『因為和尚您拿走了一枚錢的緣故。』於是，和尚又放回一枚錢，問：『現在有幾枚？』回答說：『有十枚了。』和尚說：『你應該再數數。』那人聽命又數道：『一、二，一直到十。』回答說：『和尚您拿走一枚錢時，就以第二枚錢作為第一枚錢等等；和尚您放回一枚錢，也就又可以把第一枚錢作為第二枚錢等等。』這樣看來，就不是自性本有的十，而是因為有一個，所以才有十；因為有十，所以才有一個。因此，每一枚錢都是因緣生起而無自性的。』
法融說：『關於『一者向上來者』，有人說：『這第一枚錢只有離去的意義，沒有到來的意義；第十枚錢只有到來的意義，沒有離去的意義。』另一種說法是：『與此相反。』意思是說，第一枚錢有力量將十枚錢帶來，所以說是『來』；第十枚錢有力量將十枚錢帶走，所以說是『去』。』關於『本數』，有人問：『本一與本數有什麼區別？』回答說：『在不授予位置的時候，稱呼『一』，那麼十枚錢都會迴應說：『我也是一，我也是一。』所以在授予第一乃至第十等位置的時候，以第一枚錢的『一』為根本，所以授予第一的位置，所以說是『本數一』。』又因為是數十的最初的一，所以說是『本一』。
《大記》中說：『一』
【English Translation】 English version: What is 'Yun He' (云何, What is it)? The answer is, the Abbot told the novice: 'First, arrange ten coins in a vertical row.' The person complied and arranged the coins. The Abbot said: 'Are these ten coins inherently ten by nature, or are they ten that arise from conditions and are without inherent nature?' The person replied: 'These coins are indeed inherently ten by nature.' The Abbot said: 'Do not say that. These ten are ten formed by conditions, so each one possesses the quality of ten.' However, those who are deluded do not understand this meaning. The Abbot told him: 'If these ten coins are all inherently ten by nature, you should count them.' The deluded person complied and counted the coins, saying: 'One, two, up to ten.' At that moment, the Abbot removed the first coin and asked: 'How many are there now?' He replied: 'There are only nine.' The Abbot said: 'You can count again.' The person counted again, saying: 'One, two, up to nine.' The Abbot said: 'You previously said that these ten are definitely inherently ten. Why do you now make the previous second coin the first, and even the previous tenth coin the ninth?' He replied: 'Because you, Abbot, removed one coin.' Thereupon, the Abbot placed the coin back and asked: 'How many are there now?' He replied: 'There are ten.' The Abbot said: 'You should count again.' The person obeyed and counted again, saying: 'One, two, up to ten.' He replied: 'When you, Abbot, removed one coin, the second coin became the first, and so on; when you, Abbot, put back one coin, the first coin could again become the second, and so on.' In that case, it is not inherently ten, but rather because there is one, there is ten; because there is ten, there is one. Therefore, each coin arises from conditions and is without inherent nature.'
Fa Rong (法融, a Chan Buddhist monk) said: 'Regarding 'One comes upwards', someone said: 'This first coin only has the meaning of leaving, not the meaning of arriving; the tenth coin only has the meaning of arriving, not the meaning of leaving.' Another explanation is: 'The opposite of this.' It means that the first coin has the power to bring the ten coins, so it is said to 'arrive'; the tenth coin has the power to take the ten coins away, so it is said to 'leave'.' Regarding 'original number', someone asked: 'What is the difference between 'original one' and 'original number'?' The answer is: 'When a position is not assigned, calling it 'one', then all ten coins will respond: 'I am also one, I am also one.' Therefore, when assigning positions such as first to tenth, the 'one' of the first coin is fundamental, so the position of first is assigned, so it is said to be 'original number one'.' Also, because it is the initial one of the ten numbers, it is said to be 'original one'.'
The 'Great Record' (大記, a Buddhist text) says: 'One'
者一乃至即是本數者。問何知初一受本法名耶。答佛自證法離一二詮。而不守自性隨緣成時。若呼一則全法界是一也。既授位云。一也二也乃至十也。故云。初一得受稱本法名也。問既橫列十錢。隨我所舉為初而數。故十皆本數耶。答既隨所舉為初而數。方為本數。由隨所舉次第受二三等名。故是末數也。問若此和尚以一為本。則經中比如數法。十皆悉是本數之文如何通耶。答是一之十故舉十耳。是故一之十。故十皆是一。故云皆悉是本數也。問若爾應是十皆本數何不爾耶。答授其位時。既云二三等。故唯初一是本數也。然而其十是一之十。故皆是本數也。法融云。即生不生等者。即生者無明因緣行果生。故即生也。生縛說者不生也。不生生者無明滅故。行滅則不生也。滅縛說者生也。不住義者。且約一塵不住于自位。盡於法界約約皆然故也。中道義者隨舉無側故也。
大記云。不自在者自已空義也。即生不生不生生者含有二意。一生不生者無生佛法之證分也。不生生者緣起分也。二就緣起分不生者。緣起觀無力無生故。生者因緣觀有力有生故。龍樹云。因緣所生法等者有二釋。一云。初三句同教。后一句別教也。一云。即是空者緣起觀。是假名者因緣觀。中道義者性起觀也。法融云。無分別者。此十錢中每一
【現代漢語翻譯】 現代漢語譯本 『者一乃至即是本數者』。問：如何得知最初的『一』接受了『本法』之名呢？答：佛陀親自證悟的法超越了一和二的詮釋，不執著于自性，而是隨順因緣而成就。如果稱呼『一』，那麼整個法界就是一個整體。既然（佛）授予其位時說：『一』也，『二』也，乃至『十』也。所以說，最初的『一』才被賦予了『本法』之名。問：既然橫向排列十枚錢幣，隨我所指認的作為開始來數，那麼這十枚錢幣都是『本數』嗎？答：既然隨著所指認的作為開始來數，才成為『本數』。由於隨著所指認的次第接受了『二』、『三』等等的名稱，所以是『末數』。問：如果這位和尚以『一』為『本』，那麼經典中比如數的方法，十個都全部是『本數』的說法，該如何解釋呢？答：因為是『一』之『十』，所以才舉出『十』。正因為是『一』之『十』，所以『十』全部都是『一』，因此說全部都是『本數』。問：如果這樣，應該是『十』個都是『本數』，為什麼不是這樣呢？答：在授予其位時，既然說了『二』、『三』等等，所以只有最初的『一』是『本數』。然而，這『十』是『一』之『十』，所以全部都是『本數』。法融（Fǎróng）說：『即生不生等者』，『即生』是指無明（wúmíng，ignorance）因緣（yīnyuán，cause and condition）行果生，所以是『即生』。生縛（shēng fù，bound by birth）說的是『不生』。『不生生』是指無明滅了，行滅了，所以不生。滅縛（miè fù，bound by cessation）說的是『生』。『不住義』是指，且以一微塵為例，它不住于自己的位置，遍及整個法界都是這樣。『中道義』是指，無論舉起什麼都沒有偏頗。 《大記》說：『不自在』是指自性空（zìxìng kōng，emptiness of inherent existence）的含義。『即生不生不生生』包含兩種意思：一是『生不生』，指無生佛法（wúshēng fófǎ，unborn Dharma of the Buddha）的證悟部分。『不生生』，指緣起（yuánqǐ，dependent origination）部分。二是就緣起部分來說，『不生』是指緣起觀（yuánqǐ guān，view of dependent origination）無力，所以無生；『生』是指因緣觀（yīnyuán guān，view of cause and condition）有力，所以有生。龍樹（Lóngshù，Nāgārjuna）說：『因緣所生法等者』有兩種解釋。一種說法是：前三句是同教（tóngjiào，common teaching），后一句是別教（biéjiào，distinctive teaching）。另一種說法是：『即是空』是指緣起觀，『是假名』是指因緣觀，『中道義』是指性起觀（xìngqǐ guān，view of nature origination）。法融（Fǎróng）說：『無分別者』，這十枚錢幣中每一枚
【English Translation】 English version 『That one, up to and including, is the original number.』 Question: How do we know that the initial 『one』 receives the name of 『original Dharma』 (běnfǎ)? Answer: The Dharma (fǎ) personally realized by the Buddha transcends the interpretations of one and two, not clinging to self-nature (zìxìng), but accomplishing according to conditions. If we call it 『one,』 then the entire Dharma realm (fǎjiè) is a whole. Since (the Buddha) bestowed its position, saying: 『One』 also, 『two』 also, up to 『ten』 also. Therefore, it is said that the initial 『one』 is given the name of 『original Dharma.』 Question: Since ten coins are arranged horizontally, and I count from whichever I point to as the beginning, are all ten coins 『original numbers』 (běnshù)? Answer: Since it becomes an 『original number』 by counting from whichever is pointed to as the beginning, it is an 『original number.』 Because it receives names such as 『two,』 『three,』 etc., according to the order in which it is pointed to, it is a 『final number』 (mòshù). Question: If this monk takes 『one』 as the 『origin,』 then how do we reconcile the passage in the scriptures that uses the method of counting, where all ten are said to be 『original numbers』? Answer: It is 『ten』 of 『one,』 so 『ten』 is mentioned. Because it is 『ten』 of 『one,』 all 『ten』 are 『one,』 so it is said that all are 『original numbers.』 Question: If that is the case, it should be that all 『ten』 are 『original numbers,』 why is it not so? Answer: When bestowing their positions, since 『two,』 『three,』 etc., are mentioned, only the initial 『one』 is the 『original number.』 However, the 『ten』 is 『ten』 of 『one,』 so all are 『original numbers.』 Fǎróng said: 『That which is immediately born and not born, etc.,』 『immediately born』 refers to the arising of ignorance (wúmíng), causes and conditions (yīnyuán), actions, and results, so it is 『immediately born.』 Being bound by birth (shēng fù) speaks of 『not born.』 『Not born born』 refers to the extinction of ignorance, the extinction of actions, so it is not born. Being bound by cessation (miè fù) speaks of 『born.』 『The meaning of non-abiding』 refers to, taking one dust mote as an example, it does not abide in its own position, and this is true throughout the entire Dharma realm. 『The meaning of the Middle Way』 refers to, whatever is raised has no bias. The Great Record says: 『Not self-existent』 refers to the meaning of emptiness of inherent existence (zìxìng kōng). 『Immediately born not born, not born born』 contains two meanings: First, 『born not born』 refers to the realized portion of the unborn Buddha-dharma (wúshēng fófǎ). 『Not born born』 refers to the dependent origination (yuánqǐ) portion. Second, regarding the dependent origination portion, 『not born』 refers to the powerlessness of the view of dependent origination (yuánqǐ guān), so there is no birth; 『born』 refers to the power of the view of cause and condition (yīnyuán guān), so there is birth. Nāgārjuna (Lóngshù) said: 『The Dharma arising from causes and conditions, etc.,』 has two interpretations. One says: The first three lines are the common teaching (tóngjiào), and the last line is the distinctive teaching (biéjiào). Another says: 『That which is emptiness』 refers to the view of dependent origination, 『is a provisional name』 refers to the view of cause and condition, 『the meaning of the Middle Way』 refers to the view of nature origination (xìngqǐ guān). Fǎróng said: 『Without discrimination,』 each of these ten coins
一錢隨舉。無側不可標指故也。不守自性者。二不守性三四及十亦不守自成一之體。故云隨緣。故云不住也。以一事辨一多者。由一有十。故若取其一則二三乃至十皆不成。故呼一之時十皆口許。吾亦一吾亦一也。以一之多故云辨一多。故即盡也。以異事辨一多等者。呼二之時十皆口許。我是二等。故云。以異事辨一多故不盡也。謂以二盡十以三盡十。乃至以十盡十。皆初一錢之不盡德也。問以二事辨二多者。是第二錢之盡也。此第二之不盡何耶。答以一事辨一多。以三事辨三多等。皆是第二之不盡也。問藏師所云。一中十故盡之一。與十中一故不盡之一何別。答同也。問若爾何故十中一則不盡耶。答一中具十。故云一中十故盡也。具十之一但為第一之一而盡十。不為第二第三乃至第十而盡十。故云十中一故不盡也。謂一中十之一者。具二具三乃至具十之一也。十中一之一者。不能為二攝十。不能為三攝十。乃至不能為十攝十之一也。
大記云。問以一事辨一多者通十錢耶。答爾也。謂約錢體故又隨位云。以二事辨二之多等。亦得余門例爾。謂約錢位故。此中約錢體云也。此中以異事等者。令遍計人習因緣。故約列位之離垢等異事。若令因緣人習緣起。則以一一具十。故約其歡喜所具。十中離垢等為異事耳。不
【現代漢語翻譯】 現代漢語譯本 一錢隨便拿起來，沒有哪個側面不可以標示指代的。不守自性，是因為二、三、四乃至十，都不守其各自成為一的本體，所以說隨緣，所以說不住。用一件事來分辨一和多，是因為一中包含十，所以如果取其中一個，那麼二、三乃至十都不能成立。所以當呼喚『一』的時候，十個錢都會迴應『我也是一』。因為一有多重含義，所以說分辨一和多。所以說是『盡』。用不同的事來分辨一和多等等，當呼喚『二』的時候，十個錢都會迴應『我是二』等等。所以說，用不同的事來分辨一和多，所以說『不盡』。意思是說，用二來窮盡十，用三來窮盡十，乃至用十來窮盡十，都是最初一個錢沒有窮盡其德的表現。問：用兩件事來分辨二和多，是第二個錢的窮盡嗎？這個第二個錢的不窮盡是什麼原因呢？答：用一件事來分辨一和多，用三件事來分辨三和多等等，都是第二個錢的不窮盡的原因。問：藏師所說的，『一中含十所以盡之一』，與『十中含一所以不盡之一』有什麼區別？答：相同。問：如果這樣，為什麼十中含一就不盡呢？答：一中具備十，所以說『一中含十所以盡』。具備十的一，只是爲了第一個一而窮盡了十，不是爲了第二個、第三個乃至第十個一而窮盡了十，所以說『十中含一所以不盡』。意思是說，一中含十中的一，是具備二、具備三乃至具備十中的一。十中含一中的一，不能用二來統攝十，不能用三來統攝十，乃至不能用十來統攝十中的一。
《大記》中說：問：用一件事來分辨一和多，能貫通十個錢嗎？答：是的。意思是說，從錢的本體來說。又根據位置說，用兩件事來分辨二的多等等，也可以用其餘的方法類推。意思是說，從錢的位置來說。這裡是從錢的本體來說的。這裡用不同的事等等，是爲了讓遍計所執的人習慣因緣，所以從排列位置的離垢等等不同的事來說。如果讓因緣人習慣緣起，那麼就用一一具備十，所以從他們歡喜所具備的，十個錢中的離垢等等作為不同的事罷了。
【English Translation】 English version Taking any one coin at random, there is no side that cannot be marked or indicated. The reason for not adhering to self-nature (Svasvabhāva) is that two, three, four, and even ten do not adhere to their respective entities of becoming one. Therefore, it is said to be conditioned by circumstances (Pratītyasamutpāda), and therefore, it is said to be non-abiding (Anitya). Using one thing to distinguish between one and many is because one contains ten. Therefore, if one is taken, then two, three, and even ten cannot be established. Therefore, when 'one' is called, all ten coins respond 'I am also one.' Because one has multiple meanings, it is said to distinguish between one and many. Therefore, it is said to be 'exhaustive'. Using different things to distinguish between one and many, etc., when 'two' is called, all ten coins respond 'I am two,' etc. Therefore, it is said that using different things to distinguish between one and many, it is 'not exhaustive'. It means that using two to exhaust ten, using three to exhaust ten, and even using ten to exhaust ten, are all manifestations of the initial one coin not exhausting its virtues. Question: Using two things to distinguish between two and many, is that the exhaustion of the second coin? What is the reason for this non-exhaustion of the second coin? Answer: Using one thing to distinguish between one and many, using three things to distinguish between three and many, etc., are all reasons for the non-exhaustion of the second coin. Question: What is the difference between what the Tibetan teacher (藏師) said, 'One contains ten, therefore exhausting one,' and 'Ten contains one, therefore not exhausting one'? Answer: They are the same. Question: If so, why is it that ten containing one is not exhaustive? Answer: One contains ten, therefore it is said 'One contains ten, therefore exhaustive.' The one that contains ten only exhausts ten for the first one, not for the second, third, or even tenth one. Therefore, it is said 'Ten contains one, therefore not exhaustive.' It means that the one in one containing ten is the one that contains two, contains three, and even contains ten. The one in ten containing one cannot use two to encompass ten, cannot use three to encompass ten, and cannot even use ten to encompass the one in ten.
The Great Commentary (大記) says: Question: Using one thing to distinguish between one and many, does it encompass all ten coins? Answer: Yes. It means that it is based on the substance of the coin. Also, according to the position, using two things to distinguish between the many of two, etc., other methods can also be inferred. It means that it is based on the position of the coin. Here, it is based on the substance of the coin. Here, using different things, etc., is to make those who adhere to conceptual constructs (Parikalpita) accustomed to causality (Hetuphala). Therefore, it is based on different things such as the freedom from defilements (離垢) of the arranged positions. If those who are accustomed to causality are made accustomed to dependent origination (Pratītyasamutpāda), then each one contains ten. Therefore, it is based on what they joyfully possess, such as the freedom from defilements in the ten coins, as different things.
約列位之離垢等也。故下又釋中約一門辨盡不盡。是故約初義則不能盡。故不盡也。約后義則以無盡故不盡也。問何知以異事者。但是歡喜所具離垢等耳。非列位之離垢耶。答藏師云。為但攝自一門無盡耶。為亦攝余異門無盡耶。答或俱攝或但攝自一門無盡。何以故。若無自一門無盡。餘一切門中無盡皆悉不成。是故初門同體。即攝同異二門中無盡。無盡窮其圓極法界。無不攝盡(已上)。古德云。余異門者。上云一門中既有十。然此十復自相即入。重重成無盡也。是故約自所攝為余異門。故知。非是列位之離垢也。
法記云。又一事中義不相是即是多等者。有云。此是此中盡不盡義也。然重釋初盡句中一多之義耳。四句護過等者。問若執為一有何過耶。答斷常過也。謂有十方有一無十。謂一是斷也。無十而執一故是常也。去非者。問一耶。答不也。一即十故。問十耶。答不也。十即一故。亦一亦十耶。不也。離相違故。非一非十耶。不也。離戲論故。現德者一耶。是也。十即一故。十耶。是也。一即十故。亦一亦十耶。是也。雙存無礙故。非一非十耶。是也。絕待離相故異事亦準同者。如第一錢論盡不盡。及以四句護過等。第二錢等亦爾準知也。須者緣成義者。或處云。緣者須義。須者無他義。或處云。須者
【現代漢語翻譯】 現代漢語譯本 關於諸位的離垢（Vimala，無垢）等等。因此，下面又解釋了從一門辨析盡與不盡。所以，從最初的意義來說，不能窮盡，所以是不盡的。從後面的意義來說，因為是無盡的，所以也是不盡的。問：怎麼知道這是不同的事呢？只是歡喜所具有的離垢等等罷了，不是排列位置的離垢嗎？答：藏師說，是爲了只攝取自己一門的無盡呢？還是也攝取其他不同門的無盡呢？答：或者都攝取，或者只攝取自己一門的無盡。為什麼呢？如果沒有自己一門的無盡，其他一切門中的無盡都不能成立。所以，最初的門是同體的，就攝取了同門和異門中的無盡。無盡窮盡其圓滿極端的法界（Dharmadhatu，法界），沒有不攝盡的（以上）。古德說，其他的不同門，上面說一門中已經有十，然而這十又互相即入，重重成為無盡。所以，從自己所攝取的來說，是其他的不同門。所以知道，不是排列位置的離垢。
法記說，又一件事中的意義不互相是，就是多等等。有人說，這是此中盡與不盡的意義。然而，是重新解釋最初的盡句中的一多之義罷了。四句護過等等，問：如果執著為一，有什麼過失呢？答：斷常的過失。說有十方，有一沒有十，說一是斷滅。沒有十卻執著一，所以是常。去除過失的人，問：是一嗎？答：不是。一即是十的緣故。問：是十嗎？答：不是。十即是一的緣故。既是一又是十嗎？不是。因為離開了相違。不是一也不是十嗎？不是。因為離開了戲論。顯現功德的人，是一嗎？是的。十即是一的緣故。是十嗎？是的。一即是十的緣故。既是一又是十嗎？是的。雙重存在沒有障礙的緣故。不是一也不是十嗎？是的。因為絕待離開了相。不同的事也按照相同的道理，如第一錢論盡與不盡，以及用四句來保護過失等等，第二錢等等也這樣，按照這個道理知道。需要者緣成義，或者說，緣是需要的意義，需要是沒有其他的意義。或者說，需要者
【English Translation】 English version Regarding the Vimalas (Vimala, stainless) etc. of all of you. Therefore, the following further explains the exhaustiveness and inexhaustiveness from the perspective of one gate. Therefore, from the initial meaning, it cannot be exhausted, hence it is inexhaustive. From the later meaning, because it is inexhaustible, it is also inexhaustive. Question: How do we know that these are different matters? They are merely the Vimalas etc. possessed by joy, and not the Vimalas of arranged positions? Answer: The Tibetan teacher says, is it to only encompass the inexhaustibility of one's own gate? Or does it also encompass the inexhaustibility of other different gates? Answer: It either encompasses both, or only encompasses the inexhaustibility of one's own gate. Why? If there is no inexhaustibility of one's own gate, the inexhaustibility in all other gates cannot be established. Therefore, the initial gate is of the same essence, and it encompasses the inexhaustibility in both the same and different gates. The inexhaustible exhausts the complete and ultimate Dharmadhatu (Dharmadhatu, the realm of Dharma), without failing to encompass everything (above). An ancient master said, the other different gates, above it was said that there are already ten in one gate, yet these ten mutually interpenetrate, repeatedly becoming inexhaustible. Therefore, from the perspective of what one encompasses, it is the other different gates. Therefore, we know that it is not the Vimalas of arranged positions.
The Dharma Record says, also, the meanings in one matter not being mutually identical are multiplicity etc. Some say, this is the meaning of exhaustiveness and inexhaustiveness within this. However, it is merely re-explaining the meaning of one and many in the initial exhaustive phrase. The four phrases protecting against faults etc., question: If one clings to it as one, what fault is there? Answer: The fault of annihilation and permanence. Saying that there are ten directions, there is one without ten, saying that one is annihilation. Not having ten yet clinging to one, therefore it is permanence. The one who removes faults, question: Is it one? Answer: No. Because one is identical to ten. Question: Is it ten? Answer: No. Because ten is identical to one. Is it both one and ten? No. Because it is apart from contradiction. Is it neither one nor ten? No. Because it is apart from conceptual proliferation. The one who manifests virtues, is it one? Yes. Because ten is identical to one. Is it ten? Yes. Because one is identical to ten. Is it both one and ten? Yes. Because they both exist without obstruction. Is it neither one nor ten? Yes. Because it is absolutely independent and apart from characteristics. Different matters are also according to the same principle, such as the first coin discussing exhaustiveness and inexhaustiveness, and using the four phrases to protect against faults etc., the second coin etc. is also like this, know it according to this principle. The one who needs, the meaning of condition being accomplished, or it is said that condition is the meaning of need, need is the meaning of having nothing else. Or it is said that the one who needs
緣義。緣者無他義也。一者向上去。二者向下來者。唯初一錢舉體為二。乃至為十。故云向去耳。非約將去云去也。從十向一舉體而來。故云來耳。非約將來云來也。謂此即門。是形奪門。故約其自體去來之義云去來耳。前中門是相順義故約將來。將去之義云來去也。自位不動而恒來去者。問前中門則是力門。故可云不動。此即門者是體門。故位動門也。何云自位不動耶。答雖云一即二。一即三乃至一即十。而不捨一名至第十錢。故云。自位不動而來去也。
大記云。來去者隨緣義。即是因緣義。不動者向本義。即是緣起義者。藏師云。去來不動即一物故(已上)。各現一義故亦互許也。平等不起故名緣起。故云向本義即是緣起義也。
法融記云。因緣相望等者。因緣錢者。一一相資有力。能生之全力而成十錢。緣起錢者資無力。無生之空力而有十錢。若不資無力。無生之空力則不立。故緣散即無緣。集即有性。起錢者自體空。故緣集緣散不增減也。六記云。且依遍計事錢。現示依他因緣緣起錢也。亦可依指示緣生等者。初節則依遍計錢。現示因緣緣起錢。故不以錢為喻也。謂如三性次第。依遍計事現依他法。約依他法現因緣緣起等也。後節意則以錢為詮也。一云。初複次從淺現深。如文可知。亦可依下
【現代漢語翻譯】 現代漢語譯本： 緣義（Paticcasamuppada，指緣起之義）。緣，沒有其他的意義。一是向上而去，二是向下而來。只有最初的一枚錢幣，其整體分為二，乃至分為十，所以說是『向去』。並非是約定將要離去而說『去』。從十枚錢幣向一枚錢幣整體而來，所以說是『來』。並非是約定將來而說『來』。說這就是門，是形奪門（一種修行方法），所以根據它自身去來的意義而說『去來』。前中門（一種修行方法）是相順的意義，所以根據將來、將去之義而說『來去』。自身的位置不動而恒常來去，問：前中門是力門（一種修行方法），所以可以說不動。這即門是體門（一種修行方法），所以是位動門。為什麼說自身的位置不動呢？答：雖然說一即是二，一即是三，乃至一即是十，但不捨棄一個名字直到第十枚錢幣，所以說自身的位置不動而來去。
《大記》中說：『來去』是隨緣的意義，就是因緣的意義。『不動』是向本的意義，就是緣起的意義。藏師說：『去來不動即是一物』（以上）。各自顯現一個意義，所以也互相允許。平等不起，所以名為緣起，所以說『向本義』就是緣起義。
法融的記錄中說：『因緣相望等』，因緣錢（以錢幣為比喻說明因緣）是指一一互相資助，有力，能產生全部的力量而成十枚錢幣。緣起錢（以錢幣為比喻說明緣起）是指資助沒有力量，沒有生起的空力而有十枚錢幣。如果不資助沒有力量、沒有生起的空力，那麼就不能成立。所以緣散就是沒有緣，聚集就是有自性。起錢（以錢幣為比喻說明生起）的自體是空的，所以緣聚集緣消散不增不減。六記中說：『且依據遍計所執事錢（以錢幣為比喻說明遍計所執），現在顯示依他起因緣緣起錢（以錢幣為比喻說明依他起和因緣緣起）。』也可以依據指示緣生等，初節是依據遍計錢（以錢幣為比喻說明遍計所執），現在顯示因緣緣起錢（以錢幣為比喻說明因緣緣起），所以不以錢為比喻。比如三性（遍計所執性、依他起性、圓成實性）的次第，依據遍計所執事（遍計所執的現象）顯示依他法（依他起的法），根據依他法顯示因緣緣起等。後節的意思是以錢為詮釋。一種說法是，初複次是從淺顯現深奧，如文可知。也可以依據下文。
【English Translation】 English version: The meaning of Dependent Origination (Paticcasamuppada). 'Condition' has no other meaning. One is going upwards, and the other is coming downwards. Only the initial coin is divided into two in its entirety, and then into ten. Therefore, it is said to be 'going away'. It is not said to be 'going' in the sense of agreeing to depart. From ten coins, it comes entirely towards one coin. Therefore, it is said to be 'coming'. It is not said to be 'coming' in the sense of agreeing to come in the future. Saying 'this is the gate' refers to the 'Shape Seizing Gate' (a practice method), so based on its own meaning of going and coming, it is said to be 'going and coming'. The 'Front Middle Gate' (a practice method) has the meaning of mutual compliance, so based on the meaning of future and about-to-go, it is said to be 'coming and going'. The self-position does not move, yet it constantly comes and goes. Question: The 'Front Middle Gate' is the 'Power Gate' (a practice method), so it can be said to be unmoving. This 'Immediate Gate' is the 'Substance Gate' (a practice method), so it is a 'Position Moving Gate'. Why is it said that the self-position does not move? Answer: Although it is said that one is two, one is three, and even one is ten, it does not abandon a single name until the tenth coin. Therefore, it is said that the self-position does not move while coming and going.
The 'Great Record' says: 'Coming and going' is the meaning of following conditions, which is the meaning of causality. 'Not moving' is the meaning of returning to the origin, which is the meaning of dependent arising. The Tibetan teacher says: 'Going, coming, and not moving are all the same thing' (above). Each manifests a single meaning, so they also mutually allow each other. Equality does not arise, so it is called dependent arising. Therefore, it is said that 'returning to the origin' is the meaning of dependent arising.
Fa-rong's record says: 'Causality and conditions are mutually related, etc.' The 'causality coin' (using coins as a metaphor to explain causality) refers to each one mutually assisting, having power, and being able to generate the full power to become ten coins. The 'dependent arising coin' (using coins as a metaphor to explain dependent arising) refers to assisting without power, having the empty power of non-arising, yet having ten coins. If it does not assist with the empty power of non-arising, then it cannot be established. Therefore, when conditions scatter, there are no conditions; when they gather, there is self-nature. The 'arising coin' (using coins as a metaphor to explain arising) has an empty self-nature, so when conditions gather or scatter, there is no increase or decrease. The Sixth Record says: 'Let us rely on the 'completely conceptualized coin' (using coins as a metaphor to explain the completely conceptualized), and now show the 'dependent arising causality dependent origination coin' (using coins as a metaphor to explain dependent arising, causality, and dependent origination).' It can also rely on indicating dependent arising, etc. The first section relies on the 'completely conceptualized coin' (using coins as a metaphor to explain the completely conceptualized), and now shows the 'causality dependent origination coin' (using coins as a metaphor to explain causality and dependent origination), so it does not use coins as a metaphor. For example, in the sequence of the three natures (the completely conceptualized nature, the dependent arising nature, and the perfectly accomplished nature), relying on the 'completely conceptualized phenomena' (completely conceptualized phenomena) shows the 'dependent arising dharma' (dependent arising dharma), and according to the 'dependent arising dharma', it shows causality, dependent origination, etc. The meaning of the latter section is to use coins as an explanation. One saying is that the initial repetition reveals depth from shallowness, as can be understood from the text. It can also rely on the following text.
。所以明此數法者。欲解迷愚故重釋云。直指示緣生之法無有自性。離名相故終不可得。是故且依執遍計物迷。緣起法者之所解十錢。以現數法與上所明。離相之法逗留全別。謂且此世俗所知數錢之法尚能如是。甚深玄妙況彼聖智所證。離言絕相之法乎。如是現也。但依字在前。故文相稍似隱耳。逗留者事由也。
南嶽觀公記云。錢有七重。謂遍計。依他。因緣。緣起。性起。無住。實相也。一遍計錢有二。凡夫二乘所見也。凡夫但見此錢方圓之相。不見四大四塵之所合成。亦但見一非二非三等差別相。終不見錢無自性。二乘漸見假集空相。此亦猶為遍計錢耳。以二乘雖見四相。而未得解法空理。故此上併名遍計錢也。三乘之人方解此錢。依他因緣而起。起時無生故名依他。而未解因緣親疏無二。就一乘中明此因緣。無親疏故名因緣錢。然從前病治。其病故名因緣耳。三乘分說無親疏義。然今直明一乘親疏無二之義。然猶此門但明緣起現前有力生果義耳。次現緣起無性空平等義。故名緣起錢。是故經云。平等不起故名緣起。次明空有不二混為一體。自體空義故名性起觀。此等多約十二緣生十番觀立。是故或云順三乘義。問于上三門有何勝處。復說無住實相等耶。答更亦有勝。謂論無住時語空即足。不加有語。語
【現代漢語翻譯】 現代漢語譯本：因此，爲了開解那些迷惑和愚昧的人，所以再次解釋說：直接指示緣起之法，是沒有自性的，因為遠離名相，所以最終是不可得的。因此，姑且依據那些執著于遍計所執之物而迷惑于緣起法的人所理解的十錢，用現量的數法與上面所說的離相之法稍作逗留和區別。意思是說，即使是世俗所知的數錢之法，尚且能夠如此甚深玄妙，更何況是聖智所證悟的離言絕相之法呢？就像這樣顯現出來。只是因為『依』字在前，所以文句的表面意思稍微顯得隱晦罷了。『逗留』的意思是事情的緣由。
南嶽觀公記中說，錢有七重含義，分別是：遍計（Parikalpita，虛妄分別）、依他（Paratantra，依他起）、因緣（Hetupratyaya，因和緣）、緣起（Pratītyasamutpāda， dependent origination）、性起（Svabhāvasiddhi，自性顯現）、無住（Apratiṣṭhita，不住）、實相（Tathatā，真實相）。第一重，遍計錢有兩種，是凡夫和二乘人所見的。凡夫只看到錢的方形和圓形的外相，看不到四大（四大元素：地、水、火、風）和四塵（色、聲、香、味）所合成的本質，也只看到一、非二、非三等差別相，始終看不到錢沒有自性的本質。二乘人逐漸看到假合的空相，但這仍然是遍計錢，因為二乘人雖然看到了四相（生、住、異、滅），但沒有理解法空的道理，所以以上都稱為遍計錢。三乘人才能理解這錢是依他因緣而生起的，生起時沒有自性，所以稱為依他。但還沒有理解因緣的親疏沒有差別。在一乘中說明這因緣沒有親疏的差別，所以稱為因緣錢。然而，這是從之前的病癥來治療，所以稱為因緣。三乘分別說明沒有親疏的意義，但現在直接說明一乘親疏沒有差別的意義。然而，這個門徑只是說明緣起現前有力生果的意義。其次，顯現緣起無性空和平等的意義，所以稱為緣起錢。因此，經中說，平等不起，所以稱為緣起。其次，說明空有不二，混合為一體，自體本空的意義，所以稱為性起觀。這些大多是依據十二緣生十番觀而建立的。因此，或者說是順應三乘的意義。問：與上面的三門相比，有什麼勝妙之處？又說無住實相等嗎？答：更有勝妙之處。說無住時，只說空就足夠了，不用加上有。
【English Translation】 English version: Therefore, to enlighten those who are confused and ignorant, it is explained again: directly pointing out the Dharma of dependent origination, which has no self-nature, because it is far from names and forms, so it is ultimately unattainable. Therefore, let us temporarily rely on the ten coins understood by those who are attached to the objects of Parikalpita (imaginary construction) and confused by the Dharma of dependent origination, using the method of present number to make a slight pause and distinction from the Dharma of non-characteristics mentioned above. It means that even the method of counting money known in the secular world can be so profound and mysterious, let alone the Dharma of transcending words and forms enlightened by the holy wisdom? It appears like this. It's just that because the word 'depending' is in front, the surface meaning of the sentence seems a little obscure. 'Pause' means the reason for the matter.
The Records of Guan Gong of Mount Nan Yue says that money has seven levels of meaning, which are: Parikalpita (imaginary construction), Paratantra (dependent origination), Hetupratyaya (cause and condition), Pratītyasamutpāda (dependent origination), Svabhāvasiddhi (self-nature arising), Apratiṣṭhita (non-abiding), and Tathatā (suchness). First, there are two types of Parikalpita money, which are seen by ordinary people and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Ordinary people only see the square and round appearance of money, but do not see the essence composed of the Four Great Elements (earth, water, fire, and wind) and the Four Dusts (form, sound, smell, and taste). They also only see the differences such as one, non-two, and non-three, and never see the essence of money without self-nature. People of the Two Vehicles gradually see the empty appearance of false aggregates, but this is still Parikalpita money, because although people of the Two Vehicles see the Four Characteristics (birth, abiding, change, and extinction), they do not understand the principle of Dharma emptiness, so the above are all called Parikalpita money. Only people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can understand that this money arises from dependent origination, and has no self-nature when it arises, so it is called Paratantra. But they have not yet understood that there is no difference between the closeness and distance of causes and conditions. In the One Vehicle (Ekayāna), it is explained that there is no difference between the closeness and distance of causes and conditions, so it is called Hetupratyaya money. However, this is to treat the previous disease, so it is called Hetupratyaya. The Three Vehicles separately explain the meaning of no difference between closeness and distance, but now directly explain the meaning of no difference between closeness and distance in the One Vehicle. However, this path only explains the meaning of the powerful production of results when dependent origination is present. Secondly, it shows the meaning of the emptiness and equality of dependent origination without self-nature, so it is called Pratītyasamutpāda money. Therefore, the Sutra says that equality does not arise, so it is called Pratītyasamutpāda. Secondly, it explains the meaning of non-duality of emptiness and existence, mixed into one, and the emptiness of self-nature, so it is called Svabhāvasiddhi contemplation. These are mostly established based on the Ten Contemplations of Twelve Dependent Originations. Therefore, it is said to be in accordance with the meaning of the Three Vehicles. Question: Compared with the above three gates, what are the superiorities? Do you also say non-abiding and suchness? Answer: There are more superiorities. When talking about non-abiding, it is enough to just say emptiness, without adding existence.
有亦爾。語其一尺即滿足法。不加余語。據據即足。性性並圓不改本位。以令滿不轉前。名而使圓不布俠。而令寬不崇。卑而令高。故古人云。無住者不動之異名也。實相者初入無名真源之門。終消緣起究竟之際。解終入行行成入證也。
菩薩一念(至)無礙辯才。大記云。初發心菩薩一念功德。乃至約一門等者。初門同體也。無量無邊諸地功德。乃至約異門者。第二門以去同體也。初發心時乃至約行體者。是異體門也。然雖有是義。今釋之義。無問同異體約一門現無盡等者。是第一錢現無盡也。無問同異體約異門說者。是第二錢以去義。如一錢即十約行體說故者。上來雖明一門現無盡。又云。約異門說也。而不明其所具之無盡重重。故今指一門及異門內所具。故云。如一錢即十故也。約行體說者。一云。以初發心即萬行體故。又信滿成佛是行佛故也。阿耶兒子年月皆同者。一念即九世故兒年非小。九世即一念故父歲非多。故古辭云。一歲女妊五十年產。得五十歲大丈夫也。謂初發心菩薩攝五十位。即成妙覺位也。一者無分別義者。諸法體一故。同者不住義者。此不自在故同於彼。彼不自在故同於此也。同處並頭者。不相知義者。舉頭則頭外無足。舉足亦爾。無可對故。即不相知也。無有作者無作用義。無有成
【現代漢語翻譯】 現代漢語譯本：也是這樣。告訴他一尺就滿足了法的需求，不再多說其他的話。依據這個依據就足夠了。自性與自性圓融無礙，不改變其根本位置。使其圓滿而不向前轉移，名為圓滿而不擴張，使其寬廣而不增高，卑微而使其高尚。所以古人說，『無住』是『不動』的另一個名字。實相是最初進入無名真源之門，最終消解緣起到達究竟的時刻。理解最終融入行動，行動完成融入證悟。
菩薩一念（乃至）無礙辯才。《大記》中說，『初發心菩薩一念的功德，乃至約一門等』，初門是同體。無量無邊的諸地功德，乃至約異門者，第二門開始就是同體。初發心時乃至約行體者，是異體門。然而雖然有這樣的意義，現在解釋的意義是，無論同異體，約一門顯現無盡等，這是第一錢顯現無盡。無論同異體，約異門說，這是第二錢開始的意義。如一錢即十，約行體說，上面雖然說明一門顯現無盡，又說約異門說，卻沒有說明其所具有的無盡重重，所以現在指出一門及異門內所具有的，所以說如一錢即十。約行體說，一說以初發心即萬行體，又信滿成佛是行佛。阿耶兒子年月都相同，一念即九世，所以兒年非小；九世即一念，所以父歲非多。所以古辭說，『一歲女懷孕五十年產，得五十歲大丈夫』，說的是初發心菩薩攝受五十位，即成就妙覺位。『一』是沒有分別的意義，諸法體性同一的緣故。『同』是不住的意義，此不自在所以同於彼，彼不自在所以同於此。『同處並頭』是不相知的意義，舉頭則頭外無足，舉足也是這樣，無可相對，所以不相知。沒有作者，就沒有作用的意義，沒有成就。
【English Translation】 English version: It is also like this. Tell him that one 'chi' (尺, a unit of length) is enough to satisfy the need for the Dharma, and say no more. Relying on this basis is sufficient. The nature and nature are perfectly integrated and unobstructed, without changing their fundamental position. Making it complete without moving forward is called completeness without expansion, making it wide without increasing its height, humble and making it noble. Therefore, the ancients said, 'Non-abiding' is another name for 'non-movement'. 'Reality' (實相, 'true aspect') is the moment of first entering the gate of the nameless true source, and ultimately dissolving the arising of conditions to reach the ultimate. Understanding ultimately integrates into action, and the completion of action integrates into enlightenment.
A Bodhisattva's one thought (up to) unimpeded eloquence. The 'Great Record' (大記) says, 'The merit of a Bodhisattva's one thought at the initial aspiration, even about one 'gate' (門, aspect), etc.', the initial gate is of the same essence. The immeasurable and boundless merits of all the stages, even about different gates, the second gate onwards is of the same essence. At the time of initial aspiration, even about the body of practice, it is a different body gate. However, although there is such a meaning, the meaning of the current explanation is that regardless of the same or different body, speaking of one gate manifesting inexhaustibility, etc., this is the first coin manifesting inexhaustibility. Regardless of the same or different body, speaking of different gates, this is the meaning from the second coin onwards. Like one coin being ten, speaking of the body of practice, although it was explained above that one gate manifests inexhaustibility, and it is also said to speak of different gates, it does not explain the inexhaustible layers it possesses, so now it points out what is contained within one gate and different gates, so it says like one coin being ten. Speaking of the body of practice, one says that the initial aspiration is the body of ten thousand practices, and the fulfillment of faith and becoming a Buddha is a practicing Buddha. 'Aya's' (阿耶) son's year and month are the same, one thought is nine lifetimes, so the son's age is not small; nine lifetimes are one thought, so the father's age is not much. Therefore, the ancient saying goes, 'A one-year-old girl conceives and gives birth after fifty years, obtaining a fifty-year-old great man', which means that the Bodhisattva of initial aspiration embraces fifty positions, thus achieving the position of wonderful enlightenment. 'One' is the meaning of non-discrimination, because the nature of all dharmas is the same. 'Same' is the meaning of non-abiding, this is not free, so it is the same as that, that is not free, so it is the same as this. 'Same place side by side' is the meaning of not knowing each other, raising the head, there are no feet outside the head, raising the feet is also like this, there is nothing to compare, so they do not know each other. Without an author, there is no meaning of action, no achievement.
者無體性義。無有知者體用俱無義。此是緣起觀。由無體用方成空果故也。法性家者證分也。陀羅尼藏者緣起分也。謂無住別教門中約法道理明六相者。是入證分家之要門也。同教門中說方便六相者。是開無住別教藏之好鑰匙也。問入家之要門開藏之鑰匙。則六相以外別有所入所開等耶。答一云。所入乃是證分。六相正是緣起分故別也。一云。六相即是法性家及陀羅尼藏。故更無所入所開也。然云。六相方便者。是約法體巧相整合方便也。無礙辯才體非三乘分齊者。雖是無住別教。而以六相方便為言說故也。謂別教中雖義即是言。言即是義。而言義不雜也。
同時具足(至)如華嚴經。大記云。同時具足相應者有多義釋。或依大疏同異圓備中謂。前九門總合為一。大緣起法令多種義門。同時具足之文而云。唯總非別也。或依綱目謂。此一塵攝上十對。同時具足亦攝后之九門。玄義之文而云。初節別同時義。後節總同時義也。今云。二義皆然不可局執。言同時者有云。海印圓明之時也。有云。於世染分十二時中隨何云耳。又此二說亦皆有理。言于中有十門。所謂人法理事等者。依普法章唯束五對十法不同。大疏等十對二十法也。但開合耳。義無加減也。言十門者何故十法而云門耶。謂以智之所入義同故耳。言相應
【現代漢語翻譯】 現代漢語譯本： 『者』沒有自體性的意義。沒有知者的體和用都空無的意義。這是緣起觀。因為沒有體和用才能成就空性的結果。法性家指的是證悟的部分。陀羅尼藏指的是緣起的部分。所謂在無住別教的法門中，依據法理闡明六相，是進入證悟部分的要門。在同教的法門中，所說的方便六相，是開啟無住別教藏的好鑰匙。問：進入證悟之家的要門，開啟寶藏的鑰匙，那麼在六相之外，還有另外的所入和所開等嗎？答：一種說法是，所入的是證悟的部分，六相正是緣起的部分，所以是不同的。另一種說法是，六相就是法性家和陀羅尼藏，所以沒有另外的所入和所開。然而，說六相方便，是依據法體巧妙地整合方便。無礙辯才的本體不是三乘所能企及的，雖然是無住別教，但以六相方便作為言說的方式。所謂別教中，雖然義就是言，言就是義，而言和義並不混雜。
同時具足（直到）如《華嚴經》。《大記》中說，同時具足相應有很多種解釋。或者依據《大疏》同異圓備中的說法，前九門總合為一，大緣起法使多種義門同時具足，而說只是總的，不是個別的。或者依據《綱目》說，這一微塵攝取了上面的十對，同時具足也攝取了後面的九門，《玄義》的文句說，初節是個別的同時義，後節是總的同時義。現在說，兩種說法都有道理，不可侷限於一種。說到同時，有人說是海印圓明的時候。有人說，在世俗染分的十二時中隨便哪一個都可以。又這兩種說法都有道理。說到于中有十門，所謂人、法、理、事等，依據《普法章》只是約束五對十法不同。《大疏》等是十對二十法。只是開合不同而已，意義上沒有增減。說到十門，為什麼十法卻說是門呢？因為以智慧所進入的意義相同。說到相應
【English Translation】 English version: 'Zhe' has no meaning of self-nature. It has no meaning of both the substance and function of the knower being empty. This is the view of dependent origination (緣起觀). Because only without substance and function can the result of emptiness be achieved. The Dharma-nature school (法性家) refers to the part of realization. The Dharani Treasury (陀羅尼藏) refers to the part of dependent origination. In the teaching of Non-Abiding Distinct Teaching (無住別教), explaining the six aspects (六相) according to the principles of Dharma is the essential gateway to entering the part of realization. In the Common Teaching (同教), the expedient six aspects are a good key to opening the treasury of the Non-Abiding Distinct Teaching. Question: The essential gateway to entering the house of realization, the key to opening the treasury, then besides the six aspects, are there other things to enter and open? Answer: One view is that what is entered is the part of realization, and the six aspects are precisely the part of dependent origination, so they are different. Another view is that the six aspects are the Dharma-nature school and the Dharani Treasury, so there is nothing else to enter and open. However, it is said that the expedient of the six aspects is based on the skillful integration of the substance of Dharma to form an expedient. The substance of unobstructed eloquence is not within the reach of the Three Vehicles (三乘), although it is the Non-Abiding Distinct Teaching, it uses the expedient of the six aspects as a way of speaking. In the Distinct Teaching, although meaning is speech and speech is meaning, speech and meaning are not mixed.
Simultaneous completeness (until) like the Avatamsaka Sutra (華嚴經). The Great Commentary (大記) says that simultaneous completeness and correspondence have many interpretations. Or according to the explanation in the Great Commentary on Sameness, Difference, and Perfect Completeness, the first nine gates are combined into one. The great dependent origination Dharma causes many meanings to be simultaneously complete, and it is said that it is only general, not individual. Or according to the Outline (綱目), this one dust contains the above ten pairs, and simultaneous completeness also contains the following nine gates. The text of the Profound Meaning (玄義) says that the first section is the individual meaning of simultaneity, and the second section is the general meaning of simultaneity. Now it is said that both views are reasonable and should not be limited to one. Speaking of simultaneity, some say it is the time of the ocean-seal perfect illumination (海印圓明). Some say that it can be any of the twelve times in the worldly defiled division. Also, both of these views are reasonable. Speaking of the ten gates in the middle, such as people, Dharma, principle, and affairs, according to the Universal Dharma Chapter (普法章), it only restricts the five pairs and ten Dharmas differently. The Great Commentary etc. are ten pairs and twenty Dharmas. It is only a matter of opening and closing, and there is no increase or decrease in meaning. Speaking of the ten gates, why are the ten Dharmas called gates? Because the meaning of entering through wisdom is the same. Speaking of correspondence
無有前後者。一云。時法相應也。一云。十普法中海一一法不相知義也。因陀羅網境界者。如帝釋殿五色珠網玄相。瀉影重重無極。緣起法法法爾。相攝所攝復為能攝。重重相攝無盡無盡故。向內尋心入入猶外。向外尋邊出出猶內也。故古人云。比如王宮有多重門。從外入內之時。謂入此門即為內也。而其門內復有異門。故前所入還是外也。又謂。入此即為內也。而其門內又有異門。故前所入還是外也。如是重重故入入猶外也。從內出外之時。謂出此門即是外也。而其門外又有異門。故前所出還是內也。如是重重故出出猶內也。言境界者簡余門。豈非證智境界。何故此門偏得此言耶。答地論云。帝網差別者真實義相。真實義相證者境界。故從此論文立此門名耳。非謂余門。非智境界也。此中具前十門者。為是一種十普法耶。為是隨門各別立耶。答二義皆得。謂門門皆云。具前十故一種亦得。然而隨門不雜。乃至百門千門各有所具。故各別亦得。從喻異者約法。應云。從重重無盡異耳。問何故初門無此簡辭。答既是初門余不濫故。若對后之諸門簡者可云。從無前後異耳。余可準知者。前門十法並具足。具足故準此。應云。人法因陀羅乃至因果因陀羅等余門例爾。是故第十門末亦有此言也。秘密隱現俱成者。有文云。於一
【現代漢語翻譯】 現代漢語譯本 無有前後者：一種解釋是，時間與法是相互適應的。另一種解釋是，十普法（Shi Pu Fa，一切普遍的法）中，每個法都不知道其他法的含義。 因陀羅網（Indra's net，帝釋天之網）境界：就像帝釋天宮殿中五彩繽紛的珠網，玄妙的景象相互輝映，重重疊疊，沒有窮盡。緣起之法，法法皆是如此。相互包含，被包含的又成為能包含的，重重相攝，沒有窮盡。所以，向內尋找自心，深入其中，卻仍然像在外面；向外尋找邊際，走出其中，卻仍然像在裡面。 所以古人說：『比如王宮有很多重門，從外面進入裡面的時候，說進入這道門就是裡面了，但是這道門裡面還有其他的門，所以之前進入的還是外面。』又說：『進入這道門就是裡面了，但是這道門裡面還有其他的門，所以之前進入的還是外面。』像這樣重重疊疊，所以進入其中，卻仍然像在外面。從裡面出去到外面的時候，說走出這道門就是外面了，但是這道門外面還有其他的門，所以之前走出的還是裡面。』像這樣重重疊疊，所以走出其中，卻仍然像在裡面。 說到『境界』，是爲了區別于其他的門。難道不是證智（Zheng Zhi，通過修行獲得的智慧）的境界嗎？為什麼這道門特別使用這個詞呢？回答說，《地論》（Di Lun，佛教經論）中說：『帝網的差別就是真實義相（Zhen Shi Yi Xiang，事物真實的性質）。』證得真實義相就是境界。所以從這篇論文中確立這道門的名字。並不是說其他的門不是智慧的境界。 這裡包含了前面的十門，是一種十普法嗎？還是隨著每個門分別建立的呢？回答說，兩種解釋都可以。說每個門都包含前面的十門，所以說是一種也可以。然而，隨著每個門的不同而不混雜，乃至一百個門、一千個門，各自都有所包含，所以說是各自獨立也可以。 從比喻的不同來說，應該說，是從重重無盡的不同來說的。問：為什麼第一個門沒有這種簡要的說明呢？回答說，既然是第一個門，就不會和別的混淆。如果要針對後面的各個門進行區分，可以說，是從沒有前後順序的不同來說的。其他的可以類推得知。前面的門十法都具備，因為具備，所以可以類推，應該說，人法因陀羅（Ren Fa Indra，人法之網），乃至因果因陀羅（Yin Guo Indra，因果之網）等其他的門也是如此。所以第十個門的末尾也有這句話。 『秘密隱現俱成』，有的文章說：『在一個……』
【English Translation】 English version 『Without before or after』: One explanation is that time and dharma are mutually adapted. Another explanation is that in the Ten Universal Dharmas (Shi Pu Fa), each dharma does not know the meaning of the other dharmas. The realm of Indra's net (Indra's net): It is like the colorful pearl net in the palace of Indra, where mysterious scenes reflect each other, overlapping endlessly. The arising dharmas are all like this. They contain each other, and what is contained becomes the container again, mutually containing each other endlessly. Therefore, when searching inward for one's own mind, going deep into it is still like being outside; when searching outward for the boundary, going out of it is still like being inside. Therefore, the ancients said: 『For example, a royal palace has many layers of gates. When entering from the outside, one says that entering this gate is the inside, but there are other gates inside this gate, so what was entered before is still the outside.』 It is also said: 『Entering this gate is the inside, but there are other gates inside this gate, so what was entered before is still the outside.』 Like this, layer upon layer, so entering it is still like being outside. When going out from the inside to the outside, one says that going out of this gate is the outside, but there are other gates outside this gate, so what was gone out before is still the inside.』 Like this, layer upon layer, so going out of it is still like being inside. Speaking of 『realm』 is to distinguish it from other gates. Isn't it the realm of realized wisdom (Zheng Zhi)? Why does this gate specifically use this word? The answer is, the Di Lun says: 『The difference of Indra's net is the true meaning aspect (Zhen Shi Yi Xiang).』 Realizing the true meaning aspect is the realm. Therefore, the name of this gate is established from this thesis. It is not to say that other gates are not the realm of wisdom. Does containing the previous ten gates here mean it is one kind of Ten Universal Dharmas? Or is it established separately with each gate? The answer is, both explanations are possible. Saying that each gate contains the previous ten gates, so saying it is one kind is also possible. However, with each gate being different and not mixed, even with a hundred gates or a thousand gates, each has what it contains, so saying they are independent is also possible. Speaking of the difference from the analogy, it should be said that it is from the difference of endless layers. Question: Why doesn't the first gate have this brief explanation? The answer is, since it is the first gate, it will not be confused with others. If it is necessary to distinguish it from the subsequent gates, it can be said that it is from the difference of having no before or after. The others can be inferred from this. The previous gate has all ten dharmas, and because it has them, it can be inferred that it should be said that the human dharma Indra (Ren Fa Indra), and even the cause and effect Indra (Yin Guo Indra), and so on, are the same for the other gates. Therefore, the end of the tenth gate also has this sentence. 『Secrecy and manifestation are both accomplished,』 some texts say: 『In one...』
微塵入正受。一毛端頭三昧起。如是自在彼隱此現。正受起定同時秘密成矣。有文云。隱則秘密。現則現著。名為秘密隱現俱成門也。初意云。隱與現一時俱成故秘密也。后意云。秘密隱與現俱成也。從緣異者是機緣也。故十玄章云。隨緣所見故有增減也。又云所須緣也。謂十普法中須人則人現余隱。須余亦如是故也。微細相容安立者。微細目能含相容目。所含安立通能所也。或反此云。微細則所含相容。則能含安則能安立。則所立也。下一多相容門。具一容多。多容一等二義。此微細門約一容多之義。故古人云。如琉璃瓶盛多芥子也。又云。微細者難知之義。謂塵不轉大而能容剎。剎不轉小而能入塵。如是道理甚深難知故也。相容者一能容多故。又一一皆皆亦如是故也。安立者一多不壞故也。又云。若是神通變化所作非。謂安立直是緣起實德法爾。相容故云安立也。從相異者此就相說。謂小相大相一相多相等也。十世隔法異成者。問應云九世隔法。何故並取總一念云隔法耶。答以總別時隔總別法。亦無難也。從世異者。一一世中各具十法。此是世門所具故也。諸藏純雜具德者。依十無盡藏品立也。從門異者一行長修。則云。純門萬行齊終。則云雜門也。一多相容不同者。古人云。微細相容一多相容。二門何別耶。相
【現代漢語翻譯】 現代漢語譯本 『微塵入正受』（極小的塵埃進入正確的禪定狀態）。『一毛端頭三昧起』（在一根毫毛的頂端生起三昧）。像這樣自在地，彼（指剎土）隱沒而此（指微塵）顯現。正受和起定同時發生，秘密就此成就。有文獻說：『隱沒即是秘密，顯現即是顯著。』這被稱為秘密隱現俱成門。最初的含義是：隱沒和顯現同時成就，所以是秘密。後來的含義是：秘密的隱沒和顯現共同成就。從緣分不同來看，這是機緣。所以《十玄章》說：『隨著緣分所見，所以有增減。』又說『所需要的緣分。』意思是十普法中，需要人則人顯現，其餘隱沒。需要其餘的也是這樣。微細相容安立是指：微細是指能包含，相容是指被包含，安立貫通能與所。或者反過來說，微細是被包含的，相容是能包含的，安立是能安立的，則是被安立的。下一門是一多相容門，具有一容多，多容一等兩種含義。這個微細門是從一容多的含義來說的。所以古人說：『如同琉璃瓶盛放許多芥子。』又說：『微細是難以知曉的含義。』意思是塵埃不變成大的就能容納剎土，剎土不變成小的就能進入塵埃。這樣的道理非常深奧難以知曉。相容是指一能容納多。又一一都是這樣。安立是指一多沒有壞滅。』又說：『如果說是神通變化所作就不是了。』意思是安立直接就是緣起實德，法爾如是。因為相容所以說是安立。從相不同來說，這是就相而言。意思是小相、大相、一相、多相等。十世隔法異成是指：問：應該說九世隔法，為什麼把總一念也算作隔法呢？答：因為總別之時隔開了總別之法，也沒有什麼難處。從世不同來說，每一世中各自具有十法。這是世門所具有的。諸藏純雜具德是指：依據《十無盡藏品》而立。從門不同來說，一行長久修習，就說是純門，萬行同時終結，就說是雜門。一多相容不同是指：古人說：『微細相容和一多相容，這兩個門有什麼區別呢？』相
【English Translation】 English version 『A mote of dust enters 正受 (zhèng shòu, correct reception/samadhi)』. 『On the tip of a hair, 三昧 (sānmèi, samadhi) arises』. Thus, freely, that (referring to Buddha-land) disappears and this (referring to a mote of dust) appears. 正受 (zhèng shòu, correct reception/samadhi) and the arising of 定 (dìng, concentration) occur simultaneously, and the secret is thus accomplished. Some texts say: 『Disappearance is secret, appearance is manifest.』 This is called the gate of simultaneous accomplishment of secret disappearance and appearance. The initial meaning is: disappearance and appearance are accomplished simultaneously, therefore it is secret. The later meaning is: the secret disappearance and appearance are jointly accomplished. From the difference in conditions, this is the opportune moment. Therefore, the 『Ten Mysterious Chapters』 says: 『According to what is seen by conditions, there are increases and decreases.』 It also says 『The necessary conditions.』 Meaning, among the ten universal dharmas, if a person is needed, then the person appears, and the rest disappear. It is the same when something else is needed. 『Subtle mutual containment and establishment』 means: 『Subtle』 refers to the ability to contain, 『mutual containment』 refers to what is contained, and 『establishment』 connects the ability and what is contained. Or conversely, 『subtle』 is what is contained, 『mutual containment』 is the ability to contain, 『establishment』 is the ability to establish, and thus what is established. The next gate is the gate of 『one and many mutually containing』, which has two meanings: one contains many, and many contain one. This subtle gate speaks from the meaning of one containing many. Therefore, the ancients said: 『Like a crystal bottle containing many mustard seeds.』 It is also said: 『Subtle is the meaning of being difficult to know.』 Meaning, a mote of dust, without becoming large, can contain a Buddha-land; a Buddha-land, without becoming small, can enter a mote of dust. Such a principle is very profound and difficult to know. 『Mutual containment』 means that one can contain many. And each and every one is also like this. 『Establishment』 means that one and many are not destroyed.』 It is also said: 『If it were made by supernatural powers, it would not be so.』 Meaning, establishment is directly the arising of conditions, real virtue, and the natural law. Because of mutual containment, it is called establishment. From the difference in characteristics, this speaks from the perspective of characteristics. Meaning small characteristics, large characteristics, one characteristic, many characteristics, and so on. 『The ten ages separated by dharma are differently accomplished』 means: Question: It should be said that nine ages are separated by dharma, why is the total one thought also counted as separated by dharma? Answer: Because the total and separate times separate the total and separate dharmas, there is no difficulty. From the difference in ages, each age contains ten dharmas. This is what the age gate possesses. 『The pure and mixed treasuries possess virtue』 means: It is established according to the 『Ten Inexhaustible Treasury Chapters』. From the difference in gates, if one practice is cultivated for a long time, it is called the pure gate; if ten thousand practices are completed simultaneously, it is called the mixed gate. 『The difference between one and many mutually containing』 means: The ancients said: 『What is the difference between the two gates of subtle mutual containment and one and many mutually containing?』 Mutual
容雖同而義別也。謂何者相容。故有一多相容門。相容之貌如何。故有微細相容門也。從理異者非。謂真如之理是因果道理也。謂因能具果。一能具多等故也。諸法相即自在者。因緣當體。即因即果能成因。外無別所成果法也。從用異者德用自在故也。謂舉體相即之用也。亦可依性者。無住法性也。問余門何不依無住法性耶。答雖皆依性。非無遠近之殊。謂中門者但約力用而論。此中明無住本性所成之法。當體即空。全體相即與性切近故也。唯心迴轉善成者。十一稠林心及十種性起心等也。從心異者。唯心迴轉而不動故也。託事現法生解者。所託事相正即所現無盡法體。非是托此別有所表也。從智異者者。約生解云也。
花嚴略策云。十表無盡一一造玄。隨舉一法即具十。謂一同時具足相應門。如海一滴具百川味。二廣俠自在無礙門。如徑尺鏡見千里影。三一多相容不同門。一室千燈光光涉入。四諸法相即自在門。如金金色二不相離。五秘密隱現俱成門。澄空片月晦明相映。六微細相容安立門。如琉璃瓶盛多芥子。七因陀羅網境界門。兩鏡玄照傳輝相瀉遆出無窮。八託事現法生解門。立像豎臂觸目皆道。九十世隔法異成門。一夕之夢翱翔百年。十主伴圓明具德門。北辰居所眾星拱之。
圓通首座記云。且
【現代漢語翻譯】 現代漢語譯本：雖然'容'這個字相同，但意義卻不同。什麼是'相容'呢？所以有'一多相容門'。'相容'的樣子是怎樣的呢？所以有'微細相容門'。從理上來說，不同之處在於真如的道理是因果的道理。意思是因能包含果，一能包含多等等。諸法相即自在，是因為因緣的當體，即是因也是果，能成就因，外在沒有其他可以成果的法。從作用上來說，是因為德用自在。意思是全體相即的作用。也可以依靠無住法性。問：其他的門為什麼不依靠無住法性呢？答：雖然都依靠法性，但有遠近的差別。'中門'只是從力量和作用來論述，這裡說明的是無住本性所成就的法，當體即空，全體相即與本性非常接近。唯心迴轉善成，指的是十一稠林心以及十種性起心等等。從心上來說，不同之處在於唯心迴轉而不動。託事現法生解，指的是所依託的事相，正是所顯現的無盡法體，不是依託這個而另外有所表示。從智慧上來說，是從生起理解的角度說的。 《花嚴略策》說：十種表詮無盡，每一個都創造玄妙。隨便舉出一個法就具備十種，一是同時具足相應門，如同一滴海水具有百川的味道；二是廣狹自在無礙門，如同在一尺見方的鏡子里能看到千里之外的景象；三是一多相容不同門，如同一個房間里點燃一千盞燈，光光相互涉入；四是諸法相即自在門，如同金和金色，二者不可分離；五是秘密隱現俱成門，如同晴朗的天空中，一輪月亮時隱時現，相互輝映；六是微細相容安立門，如同在琉璃瓶中盛放許多芥菜籽；七是因陀羅網境界門，兩面鏡子相互照耀，光輝相互傾瀉，涌出無窮的景象；八是託事現法生解門，樹立佛像，豎起手臂，觸目所及都是道；九是十世隔法異成門，如同一個夜晚的夢境，卻能翱翔百年；十是主伴圓明具德門，如同北極星居於中心，眾星拱衛著它。 《圓通首座記》說，而且
【English Translation】 English version: Although the word '容' (róng, contain/allow) is the same, the meanings are different. What is '相容' (xiāngróng, mutually containing)? Therefore, there is the 'Gate of Mutual Containment of One and Many'. What does '相容' look like? Therefore, there is the 'Gate of Subtle Mutual Containment'. From the perspective of principle, the difference lies in the fact that the principle of True Thusness (真如, Zhēnrú) is the principle of cause and effect. It means that the cause can contain the effect, one can contain many, and so on. The freedom of all dharmas being identical is because the very substance of conditions is both cause and effect, capable of accomplishing the cause, and there is no other dharma outside that can become the effect. From the perspective of function, it is because of the freedom of virtue and function. It means the function of the whole being identical. It can also rely on the non-abiding Dharma-nature (無住法性, Wúzhù Fǎxìng). Question: Why don't the other gates rely on the non-abiding Dharma-nature? Answer: Although they all rely on Dharma-nature, there are differences in distance. The 'Middle Gate' (中門, Zhōngmén) only discusses power and function, while this explains the dharma accomplished by the non-abiding original nature, which is empty in its very substance, and the whole being identical is very close to the nature. The skillful accomplishment of the Mind-Only turning refers to the eleven dense forest minds and the ten kinds of arising minds, and so on. From the perspective of mind, the difference lies in the fact that the Mind-Only turns without moving. Relying on things to manifest the Dharma and generate understanding refers to the fact that the very appearance of the things relied upon is the endless Dharma-body manifested, and it does not mean that relying on this expresses something else. From the perspective of wisdom, it is spoken from the angle of generating understanding. The 'Flower Adornment Brief Strategy' (花嚴略策, Huāyán Lüècè) says: The ten expressions are inexhaustible, each creating profundity. Randomly citing one dharma possesses all ten. First is the Gate of Simultaneous Completeness and Correspondence, like a drop of seawater possessing the taste of a hundred rivers. Second is the Gate of Unobstructed Freedom of Broadness and Narrowness, like seeing a thousand miles of scenery in a foot-square mirror. Third is the Gate of Mutual Containment of One and Many, like lighting a thousand lamps in one room, with the lights interpenetrating each other. Fourth is the Gate of the Freedom of All Dharmas Being Identical, like gold and its color, the two being inseparable. Fifth is the Gate of the Simultaneous Accomplishment of Secret and Manifest, like a sliver of moon in a clear sky, with obscurity and brightness reflecting each other. Sixth is the Gate of Subtle Mutual Containment and Establishment, like filling a glass bottle with many mustard seeds. Seventh is the Realm of Indra's Net (因陀羅網, Yīntuóluówǎng), with two mirrors reflecting each other, the light pouring out and producing endless images. Eighth is the Gate of Relying on Things to Manifest the Dharma and Generate Understanding, erecting a Buddha statue, raising an arm, everything one sees is the Way. Ninth is the Gate of the Different Accomplishment of Dharmas Separated by Ten Lifetimes, like soaring for a hundred years in a dream of one night. Tenth is the Gate of the Complete Illumination of the Lord and Companions Possessing Virtue, like the North Star residing in the center, with all the stars surrounding it. The 'Record of the Chief Seat of Perfect Penetration' (圓通首座記, Yuántōng Shǒuzuò Jì) says, moreover,
約吾身論十對。十門者。一吾五尺身表令生解為教。即是所詮為義。二吾五尺身即同法性為理。經云。眾生即法身法身即眾生。故五體四大曆然差別為事。三吾五尺身從頭至足。空寂無礙為所觀境。如是觀者是吾心。智為能觀智。四吾之所造善惡無記等行為行。由此行故得凡夫位等為位。五吾所造業為因。由此業故所感之報為果。六吾五尺身八萬戶蟲所依處。故又諸佛遍吾毛孔說法。又經云。眾生形世界故為依。而是有情故為正。七吾本覺性本來。常住不還不動為體。宛然現現為用。八吾五尺身為人。以緣起法之所攝故為法。九吾所造作不善之法。逆于真故為逆。所造相似善行為順。十吾當果佛內熏我身。無暫舍頃。我若作善助令增長。我若作惡依厭令脫為應。是我迷心之所得故為感。如是吾五尺身本自滿足。若圓若分即具教等十對。為同時具足相應門。不動五尺周遍十方三際。為廣狹自在無礙門等。是故行者。若修此觀不動凡身。即是自體毗盧無盡法海總相普賢。即是內證國土。亦是花藏世界。亦可謂之大方廣佛花嚴經也。圭峰禪師行愿品抄中釋。剝皮為紙。刺血為黑。折骨為筆。書寫經典等。文云。二約觀智釋。謂觀察此身若皮若骨都無定實。舉體全空無我我所。雖然目觀似有身相。其猶聚沫泡焰芭蕉。既無自體
【現代漢語翻譯】 現代漢語譯本 關於我自身所作的十種對論。這十個方面是：第一，我這五尺之身，顯現令眾生理解的教義，這就是所要詮釋的意義。第二，我這五尺之身，等同於法性，這就是真理。經中說：『眾生即是法身，法身即是眾生。』所以，五體四大分明差別，這就是現象。第三，我這五尺之身，從頭到腳，空寂無礙，這就是所觀的境界。這樣觀照的是我的心，智慧是能觀的智慧。第四，我所造作的善、惡、無記等行為，就是行為。由於這些行為，得到凡夫的地位等等，這就是地位。第五，我所造作的業是因，由於這些業，所感得的果報就是果。第六，我這五尺之身，是八萬戶蟲所依止的地方。所以，諸佛遍佈我的毛孔說法。經中又說：『眾生的形體是世界的依處，因為是有情眾生，所以是正報。』第七，我本覺的自性，本來常住不變，不來不去，不動搖，這就是本體。清清楚楚地顯現，這就是作用。第八，我這五尺之身是人，因為被緣起法所攝持，所以是法。第九，我所造作的不善之法，違逆真理，所以是逆。所造作的相似的善行，順應真理，所以是順。第十，當來成佛的佛性，在我身內熏習，沒有片刻舍離。我如果行善，就幫助增長；我如果作惡，就依憑厭離而脫離，這就是應。這是我迷惑的心所感得的，所以是感。像這樣，我這五尺之身本來就具足圓滿。無論是圓滿還是分割，都具備教義等十種對論，是同時具足相應的法門。不動的五尺之身周遍十方三世，是廣狹自在無礙的法門等等。因此，修行者如果修習這種觀法，不動凡夫之身，就是自體毗盧遮那佛無盡的法海，總相普賢菩薩，就是內證的國土，也是華藏世界，也可以稱之為《大方廣佛華嚴經》。圭峰禪師在《行愿品抄》中解釋說，剝皮為紙，刺血為墨，折骨為筆，書寫經典等等。文中說：第二，約觀智解釋，就是觀察此身，無論是皮還是骨，都沒有固定的實體，整個身體都是空無，沒有我，也沒有我所。雖然眼睛看到似乎有身體的形象，但就像聚集的泡沫、水泡、火焰、芭蕉一樣，沒有自體。
【English Translation】 English version Ten pairs of arguments about my own body. These ten aspects are: First, my five-foot body manifests the teachings for sentient beings to understand, which is the meaning to be interpreted. Second, my five-foot body is identical to Dharmata (法性, the nature of reality), which is the truth. The sutra says: 'Sentient beings are Dharmakaya (法身, the body of the Dharma), and Dharmakaya is sentient beings.' Therefore, the distinct differences of the five aggregates and the four great elements are phenomena. Third, my five-foot body, from head to toe, is empty and unobstructed, which is the object of contemplation. The one who contemplates in this way is my mind, and wisdom is the wisdom that can contemplate. Fourth, my actions of good, evil, and neutral, etc., are actions. Because of these actions, one attains the position of an ordinary person, etc., which is the position. Fifth, the karma I create is the cause, and the retribution I experience because of this karma is the effect. Sixth, my five-foot body is the place where eighty thousand kinds of insects dwell. Therefore, all Buddhas preach the Dharma throughout my pores. The sutra also says: 'The form of sentient beings is the place where the world relies, and because they are sentient beings, they are the proper reward.' Seventh, my original enlightened nature is originally permanent, unchanging, neither coming nor going, unmoving, which is the substance. Clearly manifesting, this is the function. Eighth, my five-foot body is a person, and because it is governed by the law of dependent origination (緣起法), it is the Dharma. Ninth, the unwholesome Dharma I create goes against the truth, so it is adverse. The similar wholesome actions I create accord with the truth, so it is favorable. Tenth, the Buddha-nature that will come to fruition, inwardly influences my body, without abandoning it for a moment. If I do good, it helps to increase it; if I do evil, it relies on aversion to escape it, which is the response. This is what my deluded mind perceives, so it is the feeling. Like this, my five-foot body is originally complete and perfect. Whether it is complete or divided, it possesses the ten pairs of arguments such as teachings, which are the simultaneous, complete, and corresponding Dharma gates. The unmoving five-foot body pervades the ten directions and the three times, which are the Dharma gates of freedom and unobstructedness in breadth and narrowness, etc. Therefore, if a practitioner cultivates this contemplation, without moving the body of an ordinary person, it is the self-nature Vairocana Buddha's (毗盧遮那佛) endless Dharma ocean, the totality of Samantabhadra Bodhisattva (普賢菩薩), which is the internally realized land, also the Flower Adornment World (花藏世界), and can also be called the Great Expansive Buddha Flower Adornment Sutra (大方廣佛花嚴經). Chan Master Guifeng (圭峰禪師) explained in the Excerpts from the Chapter on Practices and Vows (行愿品抄): peeling off the skin as paper, pricking blood as ink, breaking bones as a pen, writing scriptures, etc. The text says: Second, explaining from the perspective of contemplative wisdom, it is to observe this body, whether it is skin or bone, there is no fixed substance, the entire body is empty, without self or what belongs to self. Although the eyes see that there seems to be a body image, it is like gathered foam, bubbles, flames, plantain, without self-nature.
元同法界。如是推窮三諦具足。成空假中微妙。三觀詮於此義生。得此解契合心機。即是寫經以經。是詮表生解義。故若不觀察心迷取相。即無經也(已上)。亦當此義花嚴學人胡不勉旃。
南嶽觀公記云。問十門甚深難可得見。請且施設門相。答有十種緣起道理。謂一同時具足者。法界相應道理。二因陀羅網者。法界無盡道理。三秘密隱現者。法界相成道理。四微細相容者。法界齊現道理。五十世隔法者。法界流轉道理。六諸藏純雜者。法界具德道理。七一多相容者。法界因果道理。八諸法相即者。法界德用道理。九唯心迴轉者。法界集起道理。十託事現法者。法界現前道理深思之矣。問十玄緣起觀法如何可成。若隨十門而成十觀。進心曠蕩不成一觀。何以故。隨十門別游其心故。若舍十門觀行。侷促不應無盡即同三乘。答此義實難。然有二義。生解成行。若約生解具說十門不爾。不得生無盡之解故也。若約成行具說十門。謂緣起一言諸法無二即現了。手何須多門。然言一不違多言。多不違一故。經云。若見緣起法即見盧舍那。此之謂也。若成一緣起觀。則十門相應也。問其性海果分不論。因陀羅等心智路絕。唯觀性海足矣。何須成十門觀耶。答但觀性海其觀有偏。彼三乘菩薩尚雙照二諦。俱游空有名為無住
【現代漢語翻譯】 現代漢語譯本 圓融等同於法界（Dharmadhatu，一切法的總稱）。像這樣推究窮盡，三諦（Three Truths，空諦、假諦、中諦）就都具備了，成就了空、假、中三觀的微妙。用這三種觀來詮釋這個道理，就能得到與心機相契合的理解。這就是寫經的意義，經文是詮釋和表達產生理解的意義。所以，如果不觀察自心而迷惑于外相，那就沒有經的意義了（以上）。也應當用這個道理勉勵華嚴宗的學人。
南嶽觀公的記錄中說：有人問，十門（Ten Profound Gates）非常深奧，難以得見，請簡要地施設其門徑。回答說，有十種緣起（dependent origination）的道理，即：一、同時具足，是法界相應的道理；二、因陀羅網（Indra's net），是法界無盡的道理；三、秘密隱現，是法界相成的道理；四、微細相容，是法界齊現的道理；五、十世隔法，是法界流轉的道理；六、諸藏純雜，是法界具德的道理；七、一多相容，是法界因果的道理；八、諸法相即，是法界德用的道理；九、唯心迴轉，是法界集起的道理；十、託事現法，是法界現前的道理。要深入思考這些道理。
有人問，如何才能成就十玄緣起觀法？如果隨著十門而成就十觀，那麼進取之心就會曠蕩而不能成就一觀。為什麼呢？因為隨著十門而分別遊走其心。如果捨棄十門而進行觀行，就會侷促而不能應付無盡的法界，那就等同於三乘（Three Vehicles）。回答說，這個道理確實很難。然而有兩種意義：生解和成行。如果從生解的角度來說，要具說十門，否則就不能產生無盡的理解。如果從成行的角度來說，要具說十門，即緣起一言，諸法無二，當下就明白了，何須多門？然而說一不違背多，說多不違背一。經中說：『如果見到緣起法，就見到了盧舍那（Vairocana，光明遍照如來）。』說的就是這個道理。如果成就一緣起觀，那麼十門就相應了。
有人問，如果只論性海（nature ocean）的果分，因陀羅網等就使心智之路斷絕，只觀察性海就足夠了，何須成就十門觀呢？回答說，只觀察性海，其觀就有所偏頗。三乘菩薩尚且雙照二諦（Two Truths，世俗諦和勝義諦），俱游空有，名為無住。
【English Translation】 English version Being perfectly fused is the same as the Dharmadhatu (the totality of all dharmas). By thoroughly investigating in this way, the Three Truths (emptiness, provisional existence, and the Middle Way) are all complete, accomplishing the subtle Threefold Contemplation of emptiness, provisional existence, and the Middle Way. Using these three contemplations to explain this principle, one can obtain an understanding that aligns with the mind's mechanism. This is the meaning of writing sutras; the sutras are the explanation and expression that generate understanding. Therefore, if one does not observe one's own mind and is deluded by external appearances, then there is no meaning in the sutra (end of quote). Scholars of the Avatamsaka (Flower Garland) school should also encourage themselves with this principle.
The records of Guan Gong of Nanyue state: Someone asked, 'The Ten Profound Gates are very profound and difficult to see. Please briefly explain the gateways.' The answer was, 'There are ten kinds of principles of dependent origination, namely: 1. Simultaneous completeness, which is the principle of correspondence with the Dharmadhatu; 2. Indra's net, which is the principle of the endlessness of the Dharmadhatu; 3. Secret concealment and manifestation, which is the principle of mutual accomplishment of the Dharmadhatu; 4. Subtle mutual containment, which is the principle of simultaneous manifestation of the Dharmadhatu; 5. The separation of dharmas by ten ages, which is the principle of the flow of the Dharmadhatu; 6. The purity and mixture of all treasuries, which is the principle of the virtues of the Dharmadhatu; 7. Mutual containment of one and many, which is the principle of cause and effect of the Dharmadhatu; 8. Mutual identity of all dharmas, which is the principle of the virtues and functions of the Dharmadhatu; 9. The revolving of the mind only, which is the principle of the arising of the Dharmadhatu; 10. Manifesting dharmas through things, which is the principle of the present manifestation of the Dharmadhatu.' These principles should be deeply contemplated.
Someone asked, 'How can the contemplation method of the Ten Profound Dependent Originations be accomplished? If one accomplishes ten contemplations following the ten gates, then the aspiring mind will be vast and unrestrained and unable to accomplish one contemplation. Why? Because the mind wanders separately following the ten gates. If one abandons the ten gates and practices contemplation, it will be limited and unable to respond to the endless Dharmadhatu, which is the same as the Three Vehicles.' The answer was, 'This principle is indeed difficult. However, there are two meanings: generating understanding and accomplishing practice. If speaking from the perspective of generating understanding, the ten gates must be fully explained; otherwise, one cannot generate endless understanding. If speaking from the perspective of accomplishing practice, the ten gates must be fully explained, that is, with one word of dependent origination, all dharmas are non-dual and immediately understood. Why need so many gates? However, saying one does not contradict saying many, and saying many does not contradict saying one. The sutra says, 'If one sees the dharma of dependent origination, one sees Vairocana (the Buddha of pervasive light).' This is what it means. If one accomplishes one contemplation of dependent origination, then the ten gates correspond.'
Someone asked, 'If only the fruit aspect of the nature ocean is discussed, then Indra's net and other things will cut off the path of the mind's wisdom. It is sufficient to only contemplate the nature ocean. Why is it necessary to accomplish the contemplation of the ten gates?' The answer was, 'If one only contemplates the nature ocean, the contemplation will be biased. Even the bodhisattvas of the Three Vehicles still illuminate both truths (conventional truth and ultimate truth), and dwell in both emptiness and existence, which is called non-abiding.'
。況乎一乘不起則已起。則離始終故。起與不起合為一際方。為無住緣起中道觀也。問一乘行者。至於何位有十門無礙用耶。答至解行位方有大用。若見聞生才成金剛種耳。又見聞中即起無礙大用。問廣狹門中四句六句云何見耶。答或廣無際。或分限歷然。或廣狹俱存。或廣狹俱泯。或具前四。是解境故。或絕前五。是行境故。此中前三句是緣起現前義。次一句是緣起無生義。問何故具前四句。是解境耶。答起解之人以別知諸法普。別性相方起正解。若不別知即滯邪見。是故前二句是普別相對。后二句是性相相對。故流轉章云。問一門無念便足。何須如上廣分別耶。答若不如前深思。彼義則見不伏生。若不別知解行別者。即妄以解為行情。謂不破設總無知。但強伏心而作諸觀。並謂。中作非是真行究竟。增惡見入于魔網不能成益故。經云。百千惡羊僧無惠修靜慮。設於百千劫無一得涅槃。聰敏智惠人能聽法說法慾念。須臾頃能速至涅槃。問何故或絕前五是行境耶。答唯是總觀法是一身。故無五句差別也。是故云華云。莫須多道。只言一故。又經云。于諸法中不生二解。問總觀法是一身不作廣等四句者。不為廣狹攝耶。答雖具一觀而是無住。故隨須無礙。如雲華所云。無分別不住故。能成眾事。問解中四句豈非無分別耶
【現代漢語翻譯】 現代漢語譯本：更何況一乘佛法，不起則已，一旦生起，便超越了起始與終結。生起與不生起合為一體，即是無住緣起的中道觀。問：一乘的修行者，要到什麼位階才能有十門無礙的妙用呢？答：要到解行位（理解和實踐相結合的階段）才有大的作用。如果只是見聞，才僅僅種下金剛種子而已。而且，在見聞之中，就能生起無礙的大用。問：在廣狹門中，如何理解四句和六句呢？答：或者廣大無邊，或者有分界限歷歷分明，或者廣狹同時存在，或者廣狹同時泯滅。或者具備前面四種情況，這是理解的境界。或者超越前面五種情況，這是實踐的境界。這裡面，前三句是緣起現前的意義，后一句是緣起無生的意義。問：為什麼具備前面四句，是理解的境界呢？答：發起理解的人，因為分別知曉諸法的普遍性和差別性、體性和現象，才能生起正確的理解。如果不分別知曉，就會停留在邪見之中。所以，前面兩句是普遍性和差別性相對，後面兩句是體性和現象相對。所以《流轉章》說。問：一門無念就足夠了，為什麼需要像上面那樣廣泛分別呢？答：如果不如前面那樣深入思考，那麼理解就不能降伏煩惱。如果不分別知曉理解和實踐的區別，就會錯誤地把理解當作實踐，認為不破除設立，總是一無所知，只是勉強降伏內心而做各種觀想，並且認為這樣做不是真正的修行，最終會增長惡見，陷入魔網，不能成就利益。所以經中說：『成百上千的惡羊僧侶，沒有智慧地修習禪定，即使經過成百上千劫，也沒有一個能證得涅槃。聰敏有智慧的人，能夠聽聞佛法、宣說佛法、心懷慾念，在極短的時間內就能迅速到達涅槃。』問：為什麼超越前面五句是實踐的境界呢？答：因為只是總觀諸法為一身，所以沒有五句的差別。所以《雲華》說：『不要多說，只說一。』又經中說：『對於諸法不產生兩種理解。』問：總觀諸法為一身，不作廣等四句，是不是就不被廣狹所攝呢？答：雖然具備一觀，但是是無住的，所以隨著需要而無礙。如《雲華》所說：『沒有分別，不住著，所以能夠成就眾多事情。』問：理解中的四句難道不是沒有分別嗎？ English version: Moreover, if the One Vehicle (Ekayana, the single path to enlightenment) does not arise, then it does not arise; once it arises, it transcends beginning and end. The arising and non-arising combine into one reality, which is the Middle Way contemplation of non-abiding dependent origination. Question: At what stage does a practitioner of the One Vehicle have the unimpeded function of the ten gates? Answer: Only at the stage of understanding and practice (combining understanding and practice) does one have great function. If it is only through seeing and hearing, one is merely planting a Vajra seed. Furthermore, within seeing and hearing, one can immediately generate unimpeded great function. Question: How are the four and six phrases seen in the gates of broadness and narrowness? Answer: Either it is boundless in breadth, or it has distinct limits, or breadth and narrowness coexist, or breadth and narrowness are both extinguished. Or it possesses the preceding four conditions, which is the realm of understanding. Or it transcends the preceding five conditions, which is the realm of practice. Among these, the first three phrases are the meaning of dependent origination manifesting, and the last phrase is the meaning of dependent origination being unborn. Question: Why is possessing the preceding four phrases the realm of understanding? Answer: A person who generates understanding can only generate correct understanding by separately knowing the universality and particularity, the essence and phenomena, of all dharmas. If one does not separately know, one will be stuck in wrong views. Therefore, the first two phrases are relative to universality and particularity, and the last two phrases are relative to essence and phenomena. Therefore, the 'Chapter on Transmigration' says. Question: One gate of non-thought is sufficient; why is it necessary to broadly differentiate as above? Answer: If one does not deeply contemplate as before, then understanding will not subdue afflictions. If one does not separately know the difference between understanding and practice, one will mistakenly take understanding as practice, thinking that without destroying establishment, one is always ignorant, merely forcibly subduing the mind and engaging in various contemplations, and thinking that doing so is not true practice, ultimately increasing evil views, falling into the net of demons, and being unable to achieve benefit. Therefore, the sutra says: 'Hundreds of thousands of evil goat monks, without wisdom, practice meditation; even after hundreds of thousands of kalpas, not one will attain Nirvana. A clever and wise person, able to hear the Dharma, speak the Dharma, and have desires, can quickly reach Nirvana in a very short time.' Question: Why is transcending the preceding five phrases the realm of practice? Answer: Because it is only the total contemplation of all dharmas as one body, there is no difference of five phrases. Therefore, 'Cloud Flower' says: 'Do not say much, only say one.' Also, the sutra says: 'In all dharmas, do not generate two understandings.' Question: If one contemplates all dharmas as one body and does not make the four phrases of broadness, etc., is it not encompassed by broadness and narrowness? Answer: Although it possesses one contemplation, it is non-abiding, so it is unimpeded according to need. As 'Cloud Flower' says: 'Without discrimination and non-attachment, one can accomplish many things.' Question: Are the four phrases in understanding not without discrimination?
【English Translation】 Moreover, if the One Vehicle (Ekayana, the single path to enlightenment) does not arise, then it does not arise; once it arises, it transcends beginning and end. The arising and non-arising combine into one reality, which is the Middle Way contemplation of non-abiding dependent origination. Question: At what stage does a practitioner of the One Vehicle have the unimpeded function of the ten gates? Answer: Only at the stage of understanding and practice (combining understanding and practice) does one have great function. If it is only through seeing and hearing, one is merely planting a Vajra seed. Furthermore, within seeing and hearing, one can immediately generate unimpeded great function. Question: How are the four and six phrases seen in the gates of broadness and narrowness? Answer: Either it is boundless in breadth, or it has distinct limits, or breadth and narrowness coexist, or breadth and narrowness are both extinguished. Or it possesses the preceding four conditions, which is the realm of understanding. Or it transcends the preceding five conditions, which is the realm of practice. Among these, the first three phrases are the meaning of dependent origination manifesting, and the last phrase is the meaning of dependent origination being unborn. Question: Why is possessing the preceding four phrases the realm of understanding? Answer: A person who generates understanding can only generate correct understanding by separately knowing the universality and particularity, the essence and phenomena, of all dharmas. If one does not separately know, one will be stuck in wrong views. Therefore, the first two phrases are relative to universality and particularity, and the last two phrases are relative to essence and phenomena. Therefore, the 'Chapter on Transmigration' says. Question: One gate of non-thought is sufficient; why is it necessary to broadly differentiate as above? Answer: If one does not deeply contemplate as before, then understanding will not subdue afflictions. If one does not separately know the difference between understanding and practice, one will mistakenly take understanding as practice, thinking that without destroying establishment, one is always ignorant, merely forcibly subduing the mind and engaging in various contemplations, and thinking that doing so is not true practice, ultimately increasing evil views, falling into the net of demons, and being unable to achieve benefit. Therefore, the sutra says: 'Hundreds of thousands of evil goat monks, without wisdom, practice meditation; even after hundreds of thousands of kalpas, not one will attain Nirvana. A clever and wise person, able to hear the Dharma, speak the Dharma, and have desires, can quickly reach Nirvana in a very short time.' Question: Why is transcending the preceding five phrases the realm of practice? Answer: Because it is only the total contemplation of all dharmas as one body, there is no difference of five phrases. Therefore, 'Cloud Flower' says: 'Do not say much, only say one.' Also, the sutra says: 'In all dharmas, do not generate two understandings.' Question: If one contemplates all dharmas as one body and does not make the four phrases of broadness, etc., is it not encompassed by broadness and narrowness? Answer: Although it possesses one contemplation, it is non-abiding, so it is unimpeded according to need. As 'Cloud Flower' says: 'Without discrimination and non-attachment, one can accomplish many things.' Question: Are the four phrases in understanding not without discrimination?
。又行境中雖是一觀不防四句者。解行差別云何可見。答二並各通。然有偏增。謂欲成解則以一之多義其解不偏。若欲成行便是多之一。觀其行不亂。問何故但以俱絕為行耶。應云。普賢行中具足諸句無礙用耶。答雲華云。真俗二諦非分別知。但對情見故分二相。唯越情見逆順相應。以此故知絕其五者。唯是令越情見耳。問絕前五句成其一觀者何耶。答若言廣不須余語言狹亦爾。然越情見廣狹相應也。又故人云。行步是解。不行步是行。此言有在也。林德云。有離別總相。是諸法究竟之體也。以絕廣等四句。方為廣等究竟。故知都絕別相諸緣。正是究竟總相也。又有云。解者是進修者解也。境者廣狹等法也。初修之人以緣起分無礙之法。為所解故。行者是緣起分普賢之行。境是十佛性海謂緣起分行人。以彼性海為行境故。如古人言。一乘行者唯修國土海。正在茲乎。
大記云。如花嚴經者。古人云。大經題名中。大方則器界。廣佛則佛界。花則是因。上從等覺下至六趣。即是生界。嚴則此三緣起互相融。即圓明自在。經則於前境界。以六相觀智。是解是行。貫持不失故也。若觀智有間。不得相續貫持。則非經矣。總則七字題名。別則無盡。品會同則品會皆同。異則品會各異。成則緣起整合。壞則品會各住。
【現代漢語翻譯】 現代漢語譯本：又，在行境中，即使只是一種觀想，也不妨礙四句的運用，那麼理解和實踐的差別又在哪裡呢？回答是，兩者都普遍相通，但各有側重。如果要成就理解，就以『一即是多』的意義來理解，這樣理解就不會有偏差。如果要成就實踐，那就是『多即是一』，這樣觀想，其行為就不會錯亂。問：為什麼只以斷絕一切分別作為實踐呢？應該說，普賢行中具足各種句式，運用起來沒有障礙。回答說，《華嚴經》中說，真諦和俗諦不是分別認識的，只是針對情見才分為兩種相狀。只有超越情見，逆順才能相應。因此可知，斷絕前五句，只是爲了超越情見而已。問：斷絕前五句，成就一種觀想，這是什麼意思呢？回答是，如果說廣，就不需要其他語言；說狹，也是一樣。然而，超越情見，廣和狹才能相應。又，古人說，行走是理解，不行走是實踐，這話是有道理的。林德說，有離別總相，這是諸法究竟的本體。因為斷絕廣等四句，才成為廣等究竟。所以可知，完全斷絕別相諸緣，正是究竟的總相。還有人說，理解是進修者的理解，境是廣狹等法。初修之人以緣起分無礙之法作為所理解的內容。實踐是緣起分普賢之行，境是十佛性海，也就是說，緣起分的修行人，以那佛性海作為行境。正如古人所說，『一乘行者唯修國土海』，說的就是這個道理。 《大記》中說，像《華嚴經》這樣的經典，古人說，大經的題名中，『大方』代表器界（宇宙萬物所存在的空間），『廣佛』代表佛界（諸佛所居住的境界），『花』代表因（成佛的因），上從等覺菩薩（僅次於佛的菩薩果位）下至六趣眾生（地獄、餓鬼、畜生、阿修羅、人、天），代表生界（眾生的世界），『嚴』代表這三者緣起互相融合，就是圓明自在。『經』則是在前面的境界中，以六相觀智（總相、別相、同相、異相、成相、壞相）來理解和實踐，貫穿保持而不丟失。如果觀智有間斷，不能相續貫穿保持，那就不是經了。總的來說，七個字的題名，分別來說，則是無盡的含義。品和會相同的地方是品和會都相同，不同的地方是品和會各自不同。成就的地方是緣起整合，壞的地方是品和會各自安住。
【English Translation】 English version: Furthermore, in the realm of practice, even if it is only one contemplation, it does not hinder the application of the four phrases. Then, how can the difference between understanding and practice be seen? The answer is that both are universally interconnected, but each has its emphasis. If one wants to achieve understanding, then understand with the meaning of 'one is many,' so that the understanding will not be biased. If one wants to achieve practice, then it is 'many is one,' so that the practice will not be confused. Question: Why is it that only cutting off all distinctions is taken as practice? It should be said that the practice of Samantabhadra (普賢, Universal Worthy) is complete with all kinds of phrases, and there is no hindrance in their application. The answer is that the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says that the truth of reality and conventional truth are not known through discrimination, but are divided into two aspects only in response to emotional views. Only by transcending emotional views can accordance and opposition be in harmony. Therefore, it can be known that cutting off the previous five phrases is only to transcend emotional views. Question: What is it that cutting off the previous five phrases accomplishes one contemplation? The answer is that if one speaks of vastness, there is no need for other language; if one speaks of narrowness, it is the same. However, by transcending emotional views, vastness and narrowness can be in harmony. Moreover, an ancient person said that walking is understanding, and not walking is practice. There is truth in this statement. Linde (林德) said that there is a separate general aspect, which is the ultimate essence of all dharmas. Because cutting off the four phrases such as vastness, one achieves the ultimate of vastness, etc. Therefore, it can be known that completely cutting off the separate aspects and all conditions is precisely the ultimate general aspect. There are also those who say that understanding is the understanding of the one who is advancing in cultivation, and the realm is the dharmas such as vastness and narrowness. The one who is initially cultivating takes the unobstructed dharma of dependent origination as what is understood. Practice is the practice of Samantabhadra of dependent origination, and the realm is the ocean of the ten Buddha-natures, that is to say, the practitioner of dependent origination takes that ocean of Buddha-nature as the realm of practice. As the ancients said, 'The practitioner of the One Vehicle only cultivates the ocean of the land,' which is precisely what is meant here. The Great Commentary (大記) says that, like the Avatamsaka Sutra (華嚴經), the ancients said that in the title of the great sutra, 'Great Square' (大方) represents the realm of vessels (器界, the space in which all things exist), 'Vast Buddha' (廣佛) represents the realm of Buddhas (佛界, the realm where Buddhas reside), 'Flower' (花) represents the cause (因, the cause of becoming a Buddha), from the Equal Enlightenment Bodhisattva (等覺菩薩, a Bodhisattva stage just below Buddhahood) above to the six realms of sentient beings (六趣眾生, hell, hungry ghosts, animals, asuras, humans, and devas) below, represents the realm of sentient beings (生界, the world of sentient beings), 'Adornment' (嚴) represents the mutual fusion of these three dependent origination, which is perfect enlightenment and freedom. 'Sutra' (經) is to understand and practice in the previous realm with the six-aspect wisdom (六相觀智, the wisdom of the general aspect, the separate aspect, the same aspect, the different aspect, the becoming aspect, and the decaying aspect), penetrating and maintaining without losing it. If the wisdom of contemplation is intermittent and cannot be continuously penetrated and maintained, then it is not a sutra. In general, the title of seven characters, separately speaking, has endless meanings. The same aspects of the chapters and assemblies are that the chapters and assemblies are the same, and the different aspects are that the chapters and assemblies are different from each other. The place of accomplishment is the integration of dependent origination, and the place of decay is that the chapters and assemblies each abide in their own place.
花嚴錦冠鈔云。第一釋經題目(云云)。大等七字略以七門分別(云云)。第四展演無窮者。從微至著。略有八重。廣則十重。初于最清凈法界強分理智二門。即菩提涅槃之異。二于理開體相用為大方廣。于智開因果為佛花嚴。嚴通因果故連合成詮。乃名為經。即題中七字上二展法。下皆展處。三展七字以成初會。初會總故彼有十海十智。十海之中有體相用。即大方廣十智之中有因有果。即佛花嚴詮釋。於此即名為經。余皆例此。四展初會以成后八會。八會之中有四重因果。其所觀所證。即大方廣。能觀能證。皆佛花嚴。五展遍於法界。同類剎中皆有九會。六遍同類剎塵。七遍法界異類剎中。八遍法界異類剎塵。若同若異各兼主伴。即成十重。或以遍虛空塵道帝網剎土以為十重。斯則法界之內無有一塵一剎不說此經也。故大經云。毗盧遮那佛願力周法界一切國土中。恒轉無上輪。又如於此處見佛坐。一切塵中亦復然。佛身無去亦無來。所有國土皆明見。第五卷攝相盡者。謂異類剎塵所說不殊異類剎中所說。異類剎中所說不殊同類剎塵所說。同類剎塵所說不殊同類剎中所說。同類剎中所說不殊普光八會所說。八會所說不殊初會所說。初會所說不出題中七字。題中七字不出理智。理智不出清凈法界。只此清凈法界之名
{ "translations": [ "現代漢語譯本：", "《花嚴錦冠鈔》中說，第一是解釋經的題目（如此等等）。『大』等七個字，略以七個方面來分別解釋（如此等等）。第四是展演無窮，從細微到顯著，略有八重，廣則有十重。", "首先，在最清凈的法界中，勉強分為理智二門，也就是菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）的差異。其次，在『理』中開出體、相、用，即為『大方廣』；在『智』中開出因、果，即為『佛花嚴』。『嚴』貫通因果，所以連合起來詮釋，就名為『經』。也就是題目中七個字，上面兩個字是展法，下面五個字都是展處。第三，展開七個字以成就初會。初會是總括性的，所以其中有十海十智。十海之中有體、相、用，即『大方廣』；十智之中有因、有果，即『佛花嚴』，詮釋這些就名為『經』。其餘的都依此類推。第四，展開初會以成就后八會。八會之中有四重因果，其所觀、所證，即『大方廣』；能觀、能證，都是『佛花嚴』。第五，展遍於法界，同類剎土中都有九會。第六，遍及同類剎土的微塵。第七，遍及法界異類剎土中。第八，遍及法界異類剎土的微塵。無論是同類還是異類，各自兼具主伴關係，就成就了十重。或者以遍及虛空、微塵、道、帝網、剎土作為十重。這樣，法界之內沒有一塵一剎不說此經。所以《大經》說：『毗盧遮那佛（Vairocana Buddha，光明遍照佛）的願力周遍法界一切國土中，恒常運轉無上的法輪。』又如在此處見到佛坐，一切微塵中也同樣如此。佛身無去也無來，所有國土都明明白白地顯現。", "第五，卷攝相盡，是指異類剎土微塵所說的，與異類剎土中所說的沒有差別；異類剎土中所說的，與同類剎土微塵所說的沒有差別；同類剎土微塵所說的，與同類剎土中所說的沒有差別；同類剎土中所說的，與普光八會所說的沒有差別；八會所說的，與初會所說的沒有差別；初會所說的，不出題目中的七個字；題目中的七個字，不出理智；理智，不出清凈法界。僅僅是這清凈法界之名。", "english_translations": [ "English version:", "The 『Hua Yan Jin Guan Chao』 says, firstly, to explain the title of the Sutra (and so on). The seven characters such as 『Da』 (大, Great) are briefly distinguished by seven aspects (and so on). Fourthly, the unfolding is infinite, from the subtle to the obvious, briefly in eight layers, and broadly in ten layers.", "Firstly, in the most pure Dharma Realm, we tentatively divide it into the two gates of Principle (理, Li) and Wisdom (智, Zhi), which are the differences between Bodhi (菩提, enlightenment) and Nirvana (涅槃, liberation). Secondly, in 『Principle』 we open up substance, form, and function, which are 『Da Fang Guang』 (大方廣, Great, Square, and Vast); in 『Wisdom』 we open up cause and effect, which are 『Buddha Hua Yan』 (佛花嚴, Buddha Flower Adornment). 『Adornment』 connects cause and effect, so it is combined to explain, and is called 『Sutra』. That is, in the seven characters of the title, the first two characters are unfolding the Dharma, and the last five characters are all unfolding the place. Thirdly, unfold the seven characters to accomplish the initial assembly. The initial assembly is comprehensive, so it contains ten seas and ten wisdoms. Among the ten seas, there are substance, form, and function, which are 『Da Fang Guang』; among the ten wisdoms, there are cause and effect, which are 『Buddha Hua Yan』, and explaining these is called 『Sutra』. The rest are analogous to this. Fourthly, unfold the initial assembly to accomplish the subsequent eight assemblies. Among the eight assemblies, there are four layers of cause and effect, what is observed and realized is 『Da Fang Guang』; what can observe and realize are all 『Buddha Hua Yan』. Fifthly, it spreads throughout the Dharma Realm, and there are nine assemblies in similar lands. Sixthly, it pervades the dust of similar lands. Seventhly, it pervades the different lands in the Dharma Realm. Eighthly, it pervades the dust of different lands in the Dharma Realm. Whether similar or different, each has a principal and accompanying relationship, which completes the ten layers. Or, taking pervading empty space, dust, paths, Indra's net, and lands as the ten layers. In this way, there is not a single dust or land within the Dharma Realm that does not speak of this Sutra. Therefore, the Great Sutra says: 『The vows of Vairocana Buddha (毗盧遮那佛, the Buddha of pervasive light) pervade all lands in the Dharma Realm, constantly turning the unsurpassed Dharma wheel.』 Also, just as seeing the Buddha sitting here, it is the same in all dust. The Buddha's body neither goes nor comes, and all lands are clearly visible.", "Fifthly, the complete inclusion of phenomena refers to what is said in the dust of different lands is no different from what is said in different lands; what is said in different lands is no different from what is said in the dust of similar lands; what is said in the dust of similar lands is no different from what is said in similar lands; what is said in similar lands is no different from what is said in the eight assemblies of Universal Light; what is said in the eight assemblies is no different from what is said in the initial assembly; what is said in the initial assembly does not go beyond the seven characters in the title; the seven characters in the title do not go beyond Principle and Wisdom; Principle and Wisdom do not go beyond the Pure Dharma Realm. It is only the name of this Pure Dharma Realm." ] }
。亦是安立體不可得。斯則泯蹤絕跡言思所不及也。故大經云。法性本空寂無取亦無見。性空即是佛不可得思量。又云。若實若不實若妄若不妄。世間出世間但有假言說。第六展卷無礙(云云)。展卷一時無有障礙。廣即是略略即是廣。皆無障礙故。第七攝歸觀心者。上來約教詮義。有是多門。若不攝歸一心則於我何預。今則令知有行。發意修行。所言大者。即是心體。心體無邊故名為大。方是心相心具德相之法。故名為方。廣是心用心有稱體之用故。名為廣。佛是心果心解脫處。名之為佛。花是心因心所行行。喻之以花。嚴是心之功用心能善巧嚴飾。目之為嚴。經是心教心起名言詮現於此。故名為經。斯則大等七字並不離心。然心之一字非體非用。非因非果非義非教。雖非一切能為一切。何以故。以一法界心是絕待法故。問所言觀行者行相如何。答(云云)對事事無礙法界即成。事事無礙觀故。相即相入廣狹隱現主伴交參。重重無盡等亦以法本如此。依法而觀故名為觀。依觀起行。行亦如之。
四大常轉法輪觀云。欲得此經意合有三段。一說大方廣佛等七字。二釋三十九品大意。三現道理依觀廣釋。初說題目者。大方廣者所觀之境。佛花嚴者能觀之心。經者通於境智。所謂大者四大。方者四大之塵。廣者一一
【現代漢語翻譯】 現代漢語譯本：同樣，安立（Anli）也是不可得的。這便是泯滅軌跡，斷絕言語思慮所不能及的境界。所以《大經》（指《大方廣佛華嚴經》）說：『法性本性空寂，無所取也無所見。性空即是佛，不可用心思量。』又說：『無論是真實還是不真實，無論是虛妄還是不虛妄，世間和出世間都只是假借言語表達。』第六，展開經卷沒有障礙（如前所述）。展開經卷一時之間沒有任何障礙，廣大就是簡略，簡略就是廣大，都沒有障礙的緣故。第七，歸攝到觀心。上面是依據教義來解釋，有很多門徑。如果不歸攝到一心，那麼與我又有什麼關係呢？現在是要讓人知道有修行，發起修行之心。所說的大，就是心體。心體沒有邊際，所以稱為大。方是心相，心具有德相之法，所以稱為方。廣是心用，心有符合體性的作用，所以稱為廣。佛是心果，心解脫之處，稱之為佛。花是心因，心所行的行為，比喻為花。嚴是心的功用，用心能夠巧妙地莊嚴修飾，稱之為嚴。經是心教，心起名言，在此詮釋顯現，所以稱為經。這樣看來，大等七個字都不離心。然而心這一個字，非體非用，非因非果，非義非教，雖然不是一切，卻能成為一切。為什麼呢？因為一法界心是絕待之法。問：所說的觀行，其行相如何？答（如前所述）：對於事事無礙法界就成就了，因為是事事無礙的觀。相即相入，廣狹隱現，主伴交參，重重無盡等等，也是因為法的本性如此。依據法而觀，所以稱為觀。依據觀而起行，行也像這樣。
四大常轉法輪觀說：想要理解這部經的意義，總共有三個部分。一是說大方廣佛等七個字。二是解釋三十九品的要義。三是展現道理，依據觀來廣泛地解釋。首先說題目，大方廣是所觀的境界。佛花嚴是能觀的心。經是通於境界和智慧。所謂大，指的是四大（地、水、火、風）。方，指的是四大之塵。廣，指的是一一
【English Translation】 English version: Likewise, Anli (安立, establishment) is also unattainable. This is the state of obliterating traces, cutting off speech and thought from reaching. Therefore, the Great Sutra (大經, referring to the Avatamsaka Sutra) says: 'The nature of Dharma is originally empty and still, without taking or seeing. Emptiness is Buddha, which cannot be conceived by the mind.' It also says: 'Whether it is real or unreal, whether it is false or not false, the mundane and supramundane are only expressed through provisional language.' Sixth, unfolding the scrolls is without obstruction (as mentioned before). Unfolding the scrolls is without any obstruction in an instant; vastness is brevity, and brevity is vastness, all without obstruction. Seventh, returning to the contemplation of the mind. The above is explained according to the teachings, with many paths. If it does not return to one mind, then what does it have to do with me? Now it is to let people know there is practice, and to arouse the mind of practice. What is said to be 'Great' (大) is the essence of the mind. The essence of the mind is boundless, so it is called 'Great'. 'Square' (方) is the aspect of the mind, the mind possesses the Dharma of virtuous aspects, so it is called 'Square'. 'Vast' (廣) is the function of the mind, the mind has a function that accords with its essence, so it is called 'Vast'. 'Buddha' (佛) is the fruit of the mind, the place of liberation of the mind, called 'Buddha'. 'Flower' (花) is the cause of the mind, the actions performed by the mind, likened to a flower. 'Adornment' (嚴) is the function of the mind, the mind can skillfully adorn and embellish, called 'Adornment'. 'Sutra' (經) is the teaching of the mind, the mind arises with names and words, interpreting and manifesting here, so it is called 'Sutra'. Thus, the seven characters such as 'Great' are inseparable from the mind. However, the single character 'mind' is neither essence nor function, neither cause nor effect, neither meaning nor teaching, although it is not everything, it can become everything. Why? Because the one Dharma Realm mind is the Dharma of absolute relativity. Question: What is the appearance of the practice of contemplation? Answer (as mentioned before): With regard to the unobstructed Dharma Realm of all phenomena, it is accomplished, because it is the contemplation of unobstructed phenomena. Interpenetration, mutual inclusion, vastness and narrowness, concealment and manifestation, principal and subordinate intertwined, endless layers, etc., are also because the nature of the Dharma is like this. Contemplating according to the Dharma is called contemplation. Practicing according to contemplation, the practice is also like this.
The 'Four Great Constant Turning Dharma Wheel Contemplation' says: To understand the meaning of this sutra, there are three parts in total. First, it speaks of the seven characters such as 'Great, Square, Vast, Buddha'. Second, it explains the main ideas of the thirty-nine chapters. Third, it presents the principles and extensively explains them based on contemplation. First, speaking of the title, 'Great, Square, Vast' are the objects of contemplation. 'Buddha, Flower, Adornment' are the mind that contemplates. 'Sutra' is common to both the object and wisdom. What is called 'Great' refers to the Four Great Elements (四大, earth, water, fire, wind). 'Square' refers to the dust of the Four Great Elements. 'Vast' refers to each and every
塵相法界虛空界。九世十世中無所不周。佛者解此理心。花者此心清凈湛然離染。嚴者離染心中具逆順德。經者能所無二。二釋品大意說有總別。總者三毒。即三智一一智中具十德。故是為三十。又一智中具三世。具見聞解行證。具三世間故。是為九品。別者(云云)三現道理依觀廣釋者。先融心相解此經意。云何融心相。一念無生正念觀心。與實相理相應時中離諸心相。爾時具得三種利益。一者超過十種外道所為作事。二者獲得十種利。三者自身心中具見諸法。如執明鏡自見面像。十種利益者。一者自身心中具戒定惠。一切法如經云。制心一處無事不辨。繫心在一處能開智惠門。守一不移精神不散。萬靈扶衛。初學不思議三昧繫心一緣。若久習者觀心成就更無心相。恒與定俱。一切心相即。非心故。是名不思議定(云云)。經有五種。一一切經。二心經。三自體經。四無住經。五實相經。謂於一法界以一心印印諸緣體。一切諸緣無不印文。故一切經也。此一切經唯一心量。故一心經也。心之諸法有體。故自體經也。自體無我於一切中無著。故無住經也。此無住經湛然無相。故實相經也。初文字經。次則義經。次則觀經。次則定經。后一法經也。
心輪鈔云。始成正覺。佛入海印三昧。所證法門。略有六重經。
【現代漢語翻譯】 現代漢語譯本 『塵相法界虛空界』（一切現象、法界和虛空界）：在過去、現在、未來九世和十方世界中無所不遍。『佛』（Buddha）指理解此理的心。『花』（flower）指此心清凈、澄澈、遠離污染。『嚴』（adornment）指遠離污染的心中具備順逆之德。『經』（sutra）指能與所無二分別。對『二釋品』的大意解釋有總說和別說。總說指貪嗔癡三毒，即三智，每一智中具備十種功德，所以是三十種功德。又，一智中具備過去、現在、未來三世，具備見聞解行證，具備三世間，所以是九品。別說（此處省略）。 三現道理依據觀想廣為解釋：首先融攝心相，理解此經的意義。如何融攝心相？一念不生，以正念觀心，與實相之理相應時，遠離各種心相。那時就能獲得三種利益：一是超過十種外道所為之事；二是獲得十種利益；三是自身心中具見諸法，如執持明鏡，自己照見自己的面像。十種利益是：一是自身心中具備戒定慧一切法，如經中所說：『制心一處，無事不辦。』繫心在一處，能開啟智慧之門。守一不移，精神不散，萬靈扶衛。初學者以不可思議三昧繫心一緣，如果長期修習，觀心成就，更無心相，恒常與定相伴。一切心相即非心，所以名為不可思議定（此處省略）。 經有五種：一、一切經；二、心經；三、自體經；四、無住經；五、實相經。即於一法界以一心印印諸緣體，一切諸緣無不印文，所以是一切經。此一切經唯一心量，所以是一心經。心之諸法有體，所以是自體經。自體無我，於一切中無著，所以是無住經。此無住經澄澈無相，所以是實相經。初為文字經，次則義經，次則觀經，次則定經，后為一法經。 『心輪鈔』中說：始成正覺時，佛陀進入海印三昧，所證悟的法門，略有六重經。
【English Translation】 English version 'Dust-Appearance Dharma-Realm Empty-Realm' (all phenomena, Dharma-realm, and empty-realm): pervades all throughout the nine past, present, and future existences and the ten directions. 'Buddha' (Buddha) refers to the mind that understands this principle. 'Flower' (flower) refers to this mind being pure, clear, and free from defilement. 'Adornment' (adornment) refers to the mind free from defilement possessing virtues of both accordance and opposition. 'Sutra' (sutra) refers to the non-duality of the subject and object. The explanation of the general meaning of the 'Two Explanations Chapter' has general and specific aspects. The general aspect refers to the three poisons of greed, anger, and delusion, which are the three wisdoms, each wisdom possessing ten virtues, thus totaling thirty virtues. Furthermore, one wisdom possesses the three times of past, present, and future, possessing seeing, hearing, understanding, practice, and realization, possessing the three realms, thus being nine grades. The specific aspect (omitted here). The principle of the three manifestations is extensively explained based on contemplation: first, integrate the mind-appearances to understand the meaning of this sutra. How to integrate the mind-appearances? With one thought not arising, contemplate the mind with right mindfulness, and when corresponding with the principle of reality, be free from all mind-appearances. At that time, one can obtain three benefits: first, surpassing the actions of the ten kinds of external paths; second, obtaining ten kinds of benefits; third, seeing all dharmas within one's own mind, like holding a bright mirror and seeing one's own face. The ten benefits are: first, possessing all dharmas of precepts, concentration, and wisdom within one's own mind, as the sutra says: 'Focus the mind in one place, and nothing is impossible.' Focusing the mind in one place can open the door of wisdom. Holding to one without wavering, the spirit is not scattered, and myriad spirits protect. Beginners use inconceivable samadhi to focus the mind on one condition. If practicing for a long time, contemplation of the mind is accomplished, and there are no more mind-appearances, constantly accompanied by concentration. All mind-appearances are non-mind, therefore it is called inconceivable concentration (omitted here). There are five kinds of sutras: first, the Everything Sutra; second, the Mind Sutra; third, the Self-Nature Sutra; fourth, the Non-Abiding Sutra; fifth, the Reality Sutra. That is, using one mind-seal to seal all conditioned entities in one Dharma-realm, and all conditioned entities are imprinted, therefore it is the Everything Sutra. This Everything Sutra is only the measure of one mind, therefore it is the One-Mind Sutra. The dharmas of the mind have substance, therefore it is the Self-Nature Sutra. The self-nature is without self, and there is no attachment in everything, therefore it is the Non-Abiding Sutra. This Non-Abiding Sutra is clear and without appearance, therefore it is the Reality Sutra. First is the literal sutra, then the meaning sutra, then the contemplation sutra, then the concentration sutra, and finally the one-dharma sutra. The 'Mind Wheel Commentary' says: When the Buddha first attained enlightenment, he entered the Ocean Seal Samadhi, and the Dharma-doors he realized were briefly six layers of sutras.
一者離內外經。二者向內經。三者向外經。四者內外相應經。五者內中略說經。六者為機將說經。所謂前三經是果分自利故。果分別教。后三經是因分自利故。因分別教。
圓通首座記云。花嚴經首。如是我聞四字釋有三義。對此則下始成正覺亦有三義也。第一離言玄寂之處。謂絕相不可目法性。玄微超出意外之處也。不可目之法性者。法界法之名位不動處也。若今我五尺身者。唯五尺是耳。此五尺上不許更目佛名法名故。云不可目之法性也。此五尺名正即法體。而謂此名是法上所立。如是計者所不及處故。云超出意外。又云。絕相也。問唯五尺是耳者。緣起之際可許此義。何云性海耶。答於此五尺名之緣中立五尺法者。緣起因分也。此名以外更無一法可立者。性海果分也。是故藏師云。緣無別緣以體盡緣。是故差別緣起。即是甚深土海。又相和尚云。言說在證與本不異也。然則教分之中言是能詮詮所詮義。今此之中言即證體故。無能所詮之異也。問吾五尺上不可更許佛之。與法名目之義。以何為證而得知耶。答如是所發我言為證。然覓兼證者。光明覺品云。多中無一性。一亦無有多。至相引此為即門之證也。然而所言多者只是多耳。多中更無成一之性。所言一者只是一耳。一中更無成多之性。是故唯吾五尺是
【現代漢語翻譯】 現代漢語譯本：第一種是離內外經，第二種是向內經，第三種是向外經，第四種是內外相應經，第五種是內中略說經，第六種是為機將說經。前三種經是果分自利，所以是果分別教；后三種經是因分自利，所以是因分別教。
圓通首座的筆記中說，《華嚴經》（Avatamsaka Sutra）開頭的『如是我聞』（Thus have I heard）四個字有三種解釋。與此對應，『始成正覺』（first attained enlightenment）也有三種解釋。第一種是離言玄寂之處，指的是超越一切表象，不可用言語描述的法性（Dharmata），玄妙微妙，超出意料之外的地方。不可用言語描述的法性，指的是法界（Dharmadhatu）中法的名位不動之處。如果說我這五尺之身，僅僅是五尺而已，在這五尺之上不允許再安立佛（Buddha）的名號或法的名號，所以說不可用言語描述的法性。這五尺之名正是法體（Dharmakaya），如果認為這個名號是建立在法之上的，那是無法理解的，所以說超出意料之外，也說是超越一切表象。有人問，僅僅是五尺而已，在緣起（dependent origination）之際可以允許這種說法，怎麼能說是性海（nature-ocean）呢？回答說，在這五尺之名的緣中安立五尺之法，這是緣起的因分；在這個名之外再沒有一法可以安立，這是性海的果分。所以藏師說，緣沒有其他的緣，以體來窮盡緣。因此，差別緣起就是甚深的土海。相和尚說，言說在證悟（realization）中與本性（original nature）沒有差異。這樣說來，在教法（teachings）中，言語是能詮釋的，詮釋所詮釋的意義；現在這裡，言語就是證悟的本體，所以沒有能詮釋和所詮釋的差異。有人問，在我的五尺之身上不允許再安立佛的名號或法的名號，用什麼來證明呢？回答說，用我所說的『如是』來證明。如果尋找兼顧的證明，光明覺品（chapter on the light of awakening）中說，『多中無一性，一亦無有多。』可以引用這句話作為即門的證明。然而所說的多隻是多而已，多中沒有成為一的性質；所說的一隻是一而已，一中沒有成為多的性質。所以說，僅僅是我的五尺之身而已。
【English Translation】 English version: The first is the Sutra that is separate from inner and outer. The second is the Sutra that inclines inward. The third is the Sutra that inclines outward. The fourth is the Sutra that corresponds to inner and outer. The fifth is the Sutra that briefly explains the inner. The sixth is the Sutra that speaks according to the capacity of the audience. The first three Sutras are for the benefit of oneself in the fruit division, therefore they are the teachings that distinguish the fruit. The latter three Sutras are for the benefit of oneself in the cause division, therefore they are the teachings that distinguish the cause.
The Venerable Yuantong's notes state that the four words 'Thus have I heard' (如是我聞) at the beginning of the Avatamsaka Sutra (花嚴經) have three meanings. Correspondingly, 'first attained enlightenment' (始成正覺) also has three meanings. The first is the place of profound stillness beyond words, referring to the Dharmata (法性), which transcends all appearances and cannot be described by language, a place of profound subtlety beyond expectation. The Dharmata that cannot be described by language refers to the place where the names and positions of dharmas in the Dharmadhatu (法界) do not move. If we say that my five-foot body is only five feet, and it is not allowed to establish the name of Buddha (佛) or the name of Dharma (法) on these five feet, therefore it is said that the Dharmata cannot be described by language. The name of these five feet is precisely the Dharmakaya (法體). If one thinks that this name is established on the Dharma, then it is beyond comprehension, so it is said to be beyond expectation, and also said to transcend all appearances. Someone asks, 'Only five feet,' this meaning can be allowed at the time of dependent origination (緣起), how can it be said to be the nature-ocean (性海)? The answer is, establishing the five-foot Dharma in the condition of the name of these five feet is the cause division of dependent origination; there is no other Dharma that can be established outside this name, this is the fruit division of the nature-ocean. Therefore, Master Zang said, 'Conditions have no other conditions, using the essence to exhaust conditions.' Therefore, differentiated dependent origination is the profound earth-ocean. Venerable Xiang said, 'Speech in realization (證悟) is not different from the original nature (本性).' In this way, in the teachings (教法), speech is the able-to-express, expressing the meaning of what is expressed; now here, speech is the essence of realization, so there is no difference between the able-to-express and what is expressed. Someone asks, 'On my five-foot body, it is not allowed to establish the name of Buddha or the name of Dharma, what is the proof?' The answer is, use the 'Thus' that I said as proof. If seeking comprehensive proof, the chapter on the light of awakening (光明覺品) says, 'In the many there is no one-nature, and in the one there is no many.' This can be cited as proof of the 'is' gate. However, what is said to be many is only many, and there is no nature of becoming one in the many; what is said to be one is only one, and there is no nature of becoming many in the one. Therefore, it is said that it is only my five-foot body.
耳。此上不得佛法名目也。以此義釋此文者。如者如也。即是法本如者如均也。是故正即是我聞也。此意者唯我聞耳。我聞以上更不加余語也。既約我論故但我耳。上不更加。佛與菩薩名位等也。聞者局於我也。問既絕名離相。何故舉五尺名耶。答此證分中五尺之名即實法體。此名以外更無法體故也。緣起分中名之與義二位不同。故令相即。今此證分之中即不如是。第二離修離證圓極至道也。不簡處之與人隨約。是佛不別主之與器觸事如是。是故光明覺品云。國土及眾生一異不可得。如是善觀察名知佛法義。處人不簡。主器不分。器與眾生本非異也。以一佛體故。又亦非一。以各各不動自名位故。由是得知。離三世間是一佛體。而非融三方為一也。雖一佛體即三世間。而非分一以作三也。然則三世間之名位不動。是即佛也。以此義釋此文者。如者我與聞為一之時即是佛也。約此上二重之義言之。則如是我聞四字。正即究竟法體故。無以此為首。料簡下文所目之義也。第三正覺智日出于道樹。謂約佛論佛則法界諸法無非是佛也。然而隨眾生緣示有成佛示有說法。故於道樹始成正覺。約此義釋者。七處八會之法是佛所說。而結集人言如是我聞也。是故章主依此義云。料簡下文所目之義也。就上三中。第一佛所證。第二佛能
【現代漢語翻譯】 現代漢語譯本 耳（耳朵）。此以上不得佛法名目也。以此義解釋此文，『如』者，如是之意，即是法本來的樣子，『如』者，如其均等。是故『正』即是『我聞』也。此意是說唯有我聽聞而已。『我聞』以上更不新增其餘言語也。既然是就『我』來論述，故只說『我』聽聞。上面不再新增佛與菩薩的名位等等。『聞』者，侷限於『我』也。問：既然已經絕名離相，為何還要舉『五尺』之名呢？答：此證分（證信序）中的『五尺』之名即是實法的本體。此名以外更沒有其他的法體了。緣起分（序分）中，名與義二者的地位不同，所以令其相即。如今此證分之中就不是這樣了。 第二，離修離證，圓滿至極的道。不區分處所與人，隨處都是佛，不分別主觀與客觀，接觸事物都是如此。所以《光明覺品》說：『國土及眾生，一異不可得。如是善觀察，名知佛法義。』處所與人不區分，主觀與客觀不分別。客觀世界與眾生本來就沒有差異。以一個佛的本體的緣故。但也不是一，因為各自不動搖自己的名位。由此可知，離開三世間（過去、現在、未來）是一個佛的本體。而不是融合三方為一。雖然是一個佛的本體即是三世間，而不是分割一個而作為三個。然而三世間的名位不動搖，這就是佛。以此義解釋此文，『如』者，『我』與『聞』合為一體之時，就是佛。就以上兩重含義而言，那麼『如是我聞』四個字，正是究竟的法體。所以不用以此為首，來衡量下文所要說明的意義。 第三，正覺智日出于道樹（菩提樹）。謂就佛論佛，那麼法界諸法沒有不是佛的。然而隨著眾生的因緣，示現有成佛，示現有說法。所以在道樹下開始成就正覺。就此義解釋，七處八會（佛陀在七個地方，舉行了八次法會）之法是佛所說，而結集人說『如是我聞』。所以章主依據此義說，衡量下文所要說明的意義。就以上三種情況中，第一是佛所證悟的，第二是佛所能...
【English Translation】 English version Ear (auditory organ). Beyond this, there are no titles of Buddha-dharma. Interpreting this text with this meaning, 'Thus' means 'as it is,' which is the original state of the Dharma. 'Thus' means 'equally.' Therefore, 'Thus' is 'I have heard.' This means only I have heard. Beyond 'I have heard,' no other words are added. Since it is discussed in terms of 'I,' only 'I' have heard. Above, no further titles of Buddhas and Bodhisattvas, etc., are added. 'Heard' is limited to 'I.' Question: Since names and forms have been eliminated, why mention the name 'five feet'? Answer: The name 'five feet' in this section of proof (credence preface) is the very substance of the real Dharma. Beyond this name, there is no other Dharma substance. In the section on dependent origination (introduction), the positions of name and meaning are different, so they are made to coincide. Now, in this section of proof, it is not like that. Second, to be free from cultivation and free from realization is the perfect and ultimate path. Without distinguishing between place and person, everywhere is Buddha, without distinguishing between subject and object, touching things is like this. Therefore, the 'Chapter on the Light of Awareness' says: 'Lands and sentient beings, one or different, cannot be obtained. Observing well in this way is called knowing the meaning of the Buddha-dharma.' Place and person are not distinguished, subject and object are not separated. The objective world and sentient beings are originally not different. Because of the body of one Buddha. But it is also not one, because each does not shake its own name and position. From this, it can be known that leaving the three worlds (past, present, and future) is the body of one Buddha. It is not to merge the three directions into one. Although it is the body of one Buddha, it is the three worlds, not dividing one to make three. However, the names and positions of the three worlds do not shake, and this is the Buddha. Interpreting this text with this meaning, 'Thus' means that when 'I' and 'heard' are united as one, it is the Buddha. In terms of the above two meanings, then the four words 'Thus I have heard' are precisely the ultimate Dharma body. Therefore, do not use this as a starting point to measure the meaning that the following text wants to explain. Third, the sun of perfect enlightenment rises from the Bodhi tree (道樹). That is, to discuss the Buddha in terms of the Buddha, then all dharmas in the Dharma realm are not Buddha. However, according to the conditions of sentient beings, it is shown that there is Buddhahood, and it is shown that there is Dharma teaching. Therefore, perfect enlightenment began under the Bodhi tree. Interpreting this meaning, the Dharma of the seven locations and eight assemblies (七處八會, where the Buddha held eight Dharma assemblies in seven locations) was spoken by the Buddha, and the compilers said 'Thus I have heard.' Therefore, the author of the chapter says according to this meaning, measuring the meaning that the following text wants to explain. In the above three situations, the first is what the Buddha realized, and the second is what the Buddha can...
證也。具此二佛是海印定。與此定俱能證之智名為大空。此大虛空隨機所須成種種名也。所成之法塵算難窮。要略而言不出十種也。三乘所明三科百法。從異熟識之所生故。不論主伴相成之義。今此十法本于證智。大虛空中全全所目故。云主伴成宗也。又三佛中。初二佛則始成正覺之證分也。第三佛則始成正覺之教分也。就證分中初義則所證也。第二義則能證圓智也。教分者即此圓智。與緣相應之義也。問若以初釋見者。如是即我聞也。始成正覺則如何釋耶。答並以此例釋也。謂一時者亦即滿足法性。更無所加處亦爾也。始成正覺者。亦非古迷今覺。應稱法界竟三世際。即是滿足究竟法體。乃至六十卷經末。眾生心微塵等偈亦如是也。若以第二釋見者。如者是我與聞為一之時。即是佛也。我是能聞。聞是所聞。能聞之我與所聞法。二而不二。唯是一體者。即是如佛體也。處者菩提場是佛體也。約圓現而見也。始成正覺者第三佛也。以此義等釋一部。始終方為妙也。
古記云。大經略有十重解釋。謂第一瓔珞經三賢十地三乘。此經所辨三賢十地一乘。若約此義釋此經文。則如是我聞一時佛始成正覺。于第一寂滅場中。說花藏世界。第二普光堂中說十信。乃至第八舍衛國中說入法界。第二就此經中行布次第者。三乘
【現代漢語翻譯】 現代漢語譯本： 證也。具備此二佛（指毗盧遮那佛和盧舍那佛）是海印三昧的境界。與此三昧同時生起，能夠證悟真理的智慧，名為大空。這大虛空隨著眾生的根器和需求，顯現種種不同的名稱。 所顯現的法，數量之多難以窮盡。概括而言，不出十種。三乘佛法所闡明的三科百法，是從阿賴耶識（異熟識）所生，因此不強調主伴相成的意義。現在這十法，根本在於證悟的智慧，在大虛空中完全顯現，因此說是主伴相成。 又在三佛（毗盧遮那佛、盧舍那佛、釋迦牟尼佛）中，前二佛是最初成就正覺的證悟部分。第三佛是最初成就正覺的教化部分。就證悟部分而言，第一層含義是所證悟的真理。第二層含義是能證悟的圓滿智慧。教化部分，就是這圓滿智慧與因緣相應的意義。 問：如果按照第一種解釋來看，『如是』就是『我聞』了。那麼『始成正覺』又該如何解釋呢？ 答：也用這個例子來解釋。所謂『一時』，也就是滿足法性，不再有任何增減之處。『始成正覺』，也不是過去迷惑現在才覺悟，而應說是法界窮盡三世之際，就是圓滿究竟的法體。乃至六十卷經的結尾，『眾生心微塵等』的偈頌也是如此。 如果按照第二種解釋來看，『如』是『我』與『聞』合為一體的時候，就是佛。『我』是能聞，『聞』是所聞。能聞的我與所聞的法，二而不二，唯一一體，就是如來佛的本體。『處』，菩提道場就是佛的本體。這是從圓滿顯現的角度來看。 『始成正覺』指的是第三佛（釋迦牟尼佛）。用這個意義來解釋整部經，從頭到尾才是精妙的。
古記中說，大經略有十重解釋。第一種是《瓔珞經》的三賢十地三乘，而此經所闡明的是三賢十地一乘。如果按照這個意義來解釋此經經文，那麼『如是我聞一時佛始成正覺，于第一寂滅場中，說華藏世界。第二普光堂中說十信。乃至第八舍衛國中說入法界。』第二種是就此經中的修行次第而言，是三乘。
【English Translation】 English version: 'Proof.' Possessing these two Buddhas (Vairocana Buddha and Locana Buddha) is the Samadhi of Ocean Seal. The wisdom that arises simultaneously with this Samadhi and is capable of proving the truth is called Great Emptiness. This Great Void manifests various names according to the capacities and needs of sentient beings. The Dharmas that are manifested are countless. In brief, they do not go beyond ten types. The Three Vehicles explain the Three Categories and Hundred Dharmas, which arise from the Alaya Consciousness (Ripening Consciousness), therefore not emphasizing the meaning of principal and subordinate being mutually accomplished. Now, these Ten Dharmas are rooted in the wisdom of proof, fully manifested in the Great Void, therefore it is said that principal and subordinate accomplish the doctrine. Furthermore, among the Three Buddhas (Vairocana Buddha, Locana Buddha, and Shakyamuni Buddha), the first two Buddhas are the proof portion of the initial attainment of Perfect Enlightenment. The third Buddha is the teaching portion of the initial attainment of Perfect Enlightenment. Regarding the proof portion, the first meaning is the truth that is proven. The second meaning is the perfect wisdom capable of proving it. The teaching portion is the meaning of this perfect wisdom corresponding with conditions. 'Question: If viewed according to the first explanation, 'Thus' is 'I have heard.' Then how should 'Initial Attainment of Perfect Enlightenment' be explained?' 'Answer: Explain it using this example as well. The so-called 'One Time' is the fulfillment of Dharma-nature, with nothing more to add or subtract. 'Initial Attainment of Perfect Enlightenment' is not past delusion and present awakening, but should be said to be the Dharma Realm exhausting the boundaries of the three times, which is the complete and ultimate Dharma-body. Even the verse 'Sentient beings' minds are like dust motes' at the end of the sixty-fascicle scripture is the same.' If viewed according to the second explanation, 'Thus' is when 'I' and 'Hearing' become one, which is the Buddha. 'I' is the one who hears, 'Hearing' is what is heard. The 'I' who hears and the Dharma that is heard, two but not two, uniquely one body, is the Tathagata Buddha's essence. 'Place,' the Bodhi field is the Buddha's essence. This is viewed from the perspective of perfect manifestation. 'Initial Attainment of Perfect Enlightenment' refers to the third Buddha (Shakyamuni Buddha). Using this meaning to explain the entire scripture, from beginning to end, is truly exquisite.
Ancient records say that the Great Scripture has roughly ten levels of explanation. The first is the Three Worthies and Ten Grounds of the Garland Sutra and the Three Vehicles, while this scripture elucidates the Three Worthies, Ten Grounds, and One Vehicle. If this scripture's text is explained according to this meaning, then 'Thus I have heard, at one time, the Buddha initially attained Perfect Enlightenment, in the first field of Tranquility, spoke of the Flower Treasury World. In the second Hall of Universal Light, spoke of the Ten Faiths. And so on, in the eighth Shravasti, spoke of Entering the Dharma Realm.' The second is, regarding the order of practice in this scripture, it is the Three Vehicles.
六相圓融者一乘。約此義釋。如是我聞。乃至寂滅場中。說花藏世界。第二寂滅場內普光堂中說十信。乃至第八寂滅場內舍衛國中說入法界。第三前二是表相。故三乘內則一乘。約此義釋。則如是我聞。乃至第一舍衛國中說花藏世界第二普光堂中說十信。第三他化天宮說十住。第四兜率天宮說十行。乃至第八寂滅場中說入法界。此義者是普賢二十二位。即位脫位故無勝劣。如明難記所明。第四前之內表並是三乘。普賢無盡法數現者是一乘也。約此義釋。如是我聞。乃至寂滅場中。說花藏世界。第二寂滅場說十信。乃至第八寂滅場說入法界。第五前並紙墨所載故是三乘。無文字之虛空是一乘也。第六無文字之虛空是三乘。有文字之虛空是一乘也。第七前並教分。是普賢因門。故是三乘。佛外向是一乘也。第八佛外向是三乘。佛內向是一乘也。第九佛內向是三乘。離向背是一乘也。第十離向背是三乘。法性是一乘也。此是梵體德。所傳潤玄德所受也。梵體德云。昔質應德在世。達藪講起信論時。云。若不得知花嚴經中十重解。釋者。終不能得花嚴文義。又若不知起信論中八重解釋。則亦不能得此論文義也。
賢首大師花嚴三昧觀門中。問云。眾生修行為要受持聖教耶。為須舍教耶。答有十類。一者自有眾生。無識懸
【現代漢語翻譯】 現代漢語譯本 六相圓融是一乘（Ekayana，唯一佛乘）。依據這個意義解釋：『如是我聞』（Thus have I heard），乃至在寂滅道場中，宣說華藏世界（Avatamsaka World）。第二寂滅道場內的普光堂中，宣說十信（Ten Faiths）。乃至第八寂滅道場內的舍衛國（Sravasti）中，宣說入法界（Entering the Dharma Realm）。 第三，前兩者是表相，所以在三乘（Triyana）之內才有一乘。依據這個意義解釋：『如是我聞』，乃至第一舍衛國中，宣說華藏世界；第二普光堂中，宣說十信；第三他化自在天宮（Paranirmitavasavartin）中，宣說十住（Ten Abodes）；第四兜率天宮（Tusita Heaven）中，宣說十行（Ten Practices）；乃至第八寂滅道場中，宣說入法界。這個意義是普賢（Samantabhadra）的二十二個位次，因為有進位和退位，所以沒有勝劣之分，正如明難記所闡明的那樣。 第四，前面的內外表相都是三乘，普賢無盡的法數顯現才是一乘。依據這個意義解釋：『如是我聞』，乃至寂滅道場中，宣說華藏世界；第二寂滅道場宣說十信；乃至第八寂滅道場宣說入法界。 第五，前面都是紙墨所記載的，所以是三乘；沒有文字的虛空才是一乘。 第六，沒有文字的虛空是三乘，有文字的虛空才是一乘。 第七，前面都是教義的區分，是普賢的因門，所以是三乘；佛向外顯現才是一乘。 第八，佛向外顯現是三乘，佛向內觀照才是一乘。 第九，佛向內觀照是三乘，離開向內向外才是一乘。 第十，離開向內向外是三乘，法性（Dharmata）才是一乘。這是梵體德所傳，潤玄德所接受的。梵體德說，過去質應德在世時，達藪講解《起信論》（Awakening of Faith）時說：『如果不能得知《華嚴經》（Avatamsaka Sutra）中的十重解釋，最終不能理解《華嚴經》的文義。』又說：『如果不知道《起信論》中的八重解釋，也不能理解這篇論文的意義。』 賢首大師（Xianshou）在《華嚴三昧觀門》中，問道：『眾生修行是要受持聖教呢？還是需要捨棄聖教呢？』回答有十類：第一類是自有眾生，沒有知識懸解。
【English Translation】 English version The perfect harmony of the six aspects is the One Vehicle (Ekayana). Explaining according to this meaning: 'Thus have I heard,' up to the point of speaking about the Avatamsaka World (Flower Garland World) in the field of Nirvana. In the Universal Light Hall within the second field of Nirvana, the Ten Faiths (Ten Faiths) are expounded. Up to the point of speaking about Entering the Dharma Realm (Entering the Dharma Realm) in Sravasti (Savatthi) within the eighth field of Nirvana. Third, the former two are external appearances, so within the Three Vehicles (Triyana) there is the One Vehicle. Explaining according to this meaning: 'Thus have I heard,' up to the point of speaking about the Avatamsaka World in the first Sravasti; the Ten Faiths in the second Universal Light Hall; the Ten Abodes (Ten Dwellings) in the Paranirmitavasavartin Heaven (Heaven of Free Enjoyment of Manifested Pleasures) in the third; the Ten Practices (Ten Practices) in the Tusita Heaven (Heaven of Satisfaction) in the fourth; up to the point of speaking about Entering the Dharma Realm in the eighth field of Nirvana. This meaning refers to the twenty-two positions of Samantabhadra (Universal Worthy), and because there are advancements and regressions in position, there is no superiority or inferiority, as explained in Ming Nan Ji. Fourth, the preceding internal and external appearances are all the Three Vehicles, while the manifestation of Samantabhadra's inexhaustible Dharma numbers is the One Vehicle. Explaining according to this meaning: 'Thus have I heard,' up to the point of speaking about the Avatamsaka World in the field of Nirvana; the Ten Faiths are spoken of in the second field of Nirvana; up to the point of speaking about Entering the Dharma Realm in the eighth field of Nirvana. Fifth, the preceding are all recorded in paper and ink, so they are the Three Vehicles; the emptiness without words is the One Vehicle. Sixth, the emptiness without words is the Three Vehicles, while the emptiness with words is the One Vehicle. Seventh, the preceding are all divisions of teachings, which are the causal gate of Samantabhadra, so they are the Three Vehicles; the Buddha manifesting outwardly is the One Vehicle. Eighth, the Buddha manifesting outwardly is the Three Vehicles, while the Buddha looking inward is the One Vehicle. Ninth, the Buddha looking inward is the Three Vehicles, while being apart from looking inward or outward is the One Vehicle. Tenth, being apart from looking inward or outward is the Three Vehicles, while Dharmata (Suchness) is the One Vehicle. This was transmitted by Fantide and received by Runxuande. Fantide said, 'In the past, when Zhiyingde was alive, when Dashu lectured on the Awakening of Faith (Awakening of Faith), he said: 'If one cannot understand the ten layers of explanation in the Avatamsaka Sutra (Flower Garland Sutra), one will ultimately not be able to understand the meaning of the Avatamsaka Sutra.' He also said: 'If one does not know the eight layers of explanation in the Awakening of Faith, one will also not be able to understand the meaning of this treatise.' In the Avatamsaka Samadhi Contemplation Gate by Master Xianshou (Worthy Head), it is asked: 'Should sentient beings uphold the holy teachings in their practice, or should they abandon the teachings?' There are ten categories of answers: The first is that there are sentient beings who, without knowledge, suspend understanding.
舍聖言師。自愚心復隨邪友。違教修行巧偽誑惑。此為惡人也。三有眾生。亦背聖教以質直心。謂為出要勤苦修行。竟無所益。此二人俱舍聖教不依義理。三者唯誦聖言不解義意。依傍聖教求名求利。違自所誦。亦為惡人。四者唯逐文句不知義理。但以直心讀誦。雖無巧偽亦無所益。此上二人俱不捨教。不得義理。此上四門皆不可依。五者讀誦聖教。分知解行多讀文句。少有修行。六者廣尋聖教遍知解行。漸略聖言取意專修。七者受持得意。唯在修行不復尋言。八者尋教得旨。知一切法無不稱性。是故於教亦不持舍。即此言教稱性約教修行。九者常持稱性之言不捨不著。恒觀絕言之理不棄不滯。此上五門猶未究竟。十尋教得實理。理教無礙。常觀理而不礙持教。常持教而不礙觀空。此則教理俱融合爲一觀。方名究竟。此上十門前四全不可依。次五從淺轉深隨根悟入。然革凡成聖之方便。猶未究竟。唯第十門方為究竟也。又賢首大師明受持大乘經。須知五法。一明其文有五。謂善知分段起盡前後相續次第連合詮義圓滿無增無減。二解其事亦五。謂說處說主徒眾請儀及知圓音所說。三達其義亦五。謂略標綱要廣釋除疑譬喻令解引事證成舉益勸學。四得其意亦五。令發大心觀真理伏煩惱慈悲救物勤修萬行。五修其行自有五種
【現代漢語翻譯】 現代漢語譯本 捨棄聖人的教誨，反而跟隨邪惡的朋友，違背教義修行，用巧妙的偽裝來誑騙迷惑他人，這就是惡人。三界（欲界、色界、無色界）的眾生，也背離聖人的教誨，以質樸的心，認為這樣就能脫離苦海，勤苦修行，最終卻一無所獲。這兩種人都捨棄聖人的教誨，不依據義理。 第三種人只是誦讀聖人的言語，卻不理解其中的含義，依靠聖人的教誨來追求名利，違背自己所誦讀的內容，也是惡人。第四種人只是追逐文字語句，不知道其中的義理，只是用直率的心去讀誦，雖然沒有巧詐虛偽，也沒有什麼益處。這兩種人都沒有捨棄教誨，但也沒有得到義理。 以上四種情況都不可依從。第五種人讀誦聖人的教誨，稍微知道一些理解和行動，多讀文字語句，很少修行。第六種人廣泛地尋訪聖人的教誨，普遍地知道理解和行動，逐漸地忽略聖人的言語，選取其中的意思專門修行。第七種人接受並領會了其中的意思，只專注于修行，不再尋訪言語。第八種人尋訪教誨而得到了宗旨，知道一切法沒有不符合自性的，因此對於教誨也不執著也不捨棄，就用這言語教誨來符合自性，依據教誨來修行。 第九種人常常持有符合自性的言語，不捨棄也不執著，恒常觀察超越言語的道理，不拋棄也不滯留。以上五種情況還沒有達到究竟。第十種人尋訪教誨而得到了真實的道理，道理和教誨沒有障礙，常常觀察道理而不妨礙持有教誨，常常持有教誨而不妨礙觀空。這樣教理融合爲一體來觀察，才叫做究竟。以上十種情況，前四種完全不可依從，后五種從淺到深，隨著根器領悟而入，然而作為凡人轉變為聖人的方便，還沒有達到究竟，只有第十種情況才算究竟。 賢首大師（Xianshou Dashi，唐代華嚴宗高僧）闡明受持大乘經典，要知道五種方法。第一是明白經文有五種，就是善於知道分段、起始、終結、前後相續、次第連線、詮釋義理圓滿、沒有增減。第二是理解經文的事相也有五種，就是說法的處所、說法的主人、聽法的徒眾、請法的儀軌，以及知道圓滿的音聲所說的內容。第三是通達經文的義理也有五種，就是簡略地標出綱要，廣泛地解釋消除疑惑，用譬喻使人理解，引用事例來證明，舉出益處來勸勉學習。第四是得到經文的意旨也有五種，使人發起大菩提心，觀察真如實相，降伏煩惱，慈悲救度眾生，勤奮地修習萬種德行。第五是修行經文的行為，自然有五種。
【English Translation】 English version To abandon the words of the sages and instead follow evil friends, to practice contrary to the teachings, using clever deceit to deceive and confuse others—this is an evil person. Sentient beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) also turn their backs on the teachings of the sages, believing with a simple heart that this will lead to liberation, practicing diligently but ultimately gaining nothing. Both of these types of people abandon the teachings of the sages and do not rely on the principles of righteousness. The third type of person merely recites the words of the sages without understanding their meaning, relying on the teachings to seek fame and profit, contradicting what they recite—this is also an evil person. The fourth type of person merely pursues the literal words and does not know the underlying principles, simply reciting with a straightforward heart. Although there is no deceit or falsehood, there is also no benefit. Neither of these two types of people abandons the teachings, but neither do they attain the principles of righteousness. All four of the above situations are not to be followed. The fifth type of person reads the teachings of the sages, knowing a little about understanding and action, reading many literal words but practicing little. The sixth type of person widely seeks the teachings of the sages, universally knowing understanding and action, gradually neglecting the words of the sages, selecting the meaning to focus on practice. The seventh type of person receives and comprehends the meaning, focusing solely on practice and no longer seeking the words. The eighth type of person seeks the teachings and attains the essence, knowing that all dharmas are in accordance with their nature. Therefore, they neither cling to nor abandon the teachings, using these words and teachings to accord with their nature, relying on the teachings to practice. The ninth type of person constantly holds onto words that accord with their nature, neither abandoning nor clinging, constantly observing the principle that transcends words, neither discarding nor dwelling on it. The above five situations have not yet reached the ultimate. The tenth type of person seeks the teachings and attains the true principle, where principle and teachings are without obstruction, constantly observing the principle without hindering the holding of the teachings, constantly holding the teachings without hindering the contemplation of emptiness. Only when principle and teachings are integrated into one observation is it called ultimate. Of the above ten situations, the first four are completely not to be followed, and the last five progress from shallow to deep, entering according to one's capacity for understanding. However, as a means for transforming from an ordinary person into a sage, it has not yet reached the ultimate. Only the tenth situation is considered ultimate. The Venerable Master Xianshou (Xianshou Dashi, a prominent Huayan Buddhist monk of the Tang Dynasty) elucidates that to uphold and maintain the Mahayana Sutras, one must know five methods. First, to understand that the text has five aspects: to be skilled in knowing the divisions, beginnings, endings, sequential continuity, orderly connection, complete explanation of the meaning, without increase or decrease. Second, to understand that the events in the text also have five aspects: the place where the Dharma is spoken, the master who speaks the Dharma, the assembly of listeners, the rituals of requesting the Dharma, and knowing what is spoken by the perfect sound. Third, to comprehend that the meaning of the text also has five aspects: to briefly outline the key points, to widely explain and eliminate doubts, to use metaphors to make people understand, to cite examples to prove, and to raise benefits to encourage learning. Fourth, to attain that the intention of the text also has five aspects: to cause people to generate the great Bodhi mind, to contemplate true reality, to subdue afflictions, to compassionately save sentient beings, and to diligently cultivate myriad virtues. Fifth, the practice of the text naturally has five aspects.
。一于所聞法行。在身心未曾暫息。二歷前四門次起勝心。於前文教起難遭想。於前事相起尊重心。嘆佛難逢傷己薄祐。於前義理起愛樂心。於前意旨悲喜交集。三受持正法。謂于文教繕寫流通圖盡事相。表佛法會攝略義趣曲示行人。四自行增長為親。善友繫念思惟。五成無礙行。謂得旨忘詮故不可守。志詮由教故不可舍。是故於教生無守無舍行。今此雖開為十法行。但是眾緣資成正助相兼。總曰受持修習全依此者。可謂。圓因勤修不退皆證滿果。自教至唐古今有依法修學。通感靈瑞其類實繁。具如花嚴傳及纂靈記所說。
法界圖記叢髓錄卷下之二
【現代漢語翻譯】 現代漢語譯本 一、依所聞之法修行。使法在身心中未曾有片刻停息。 二、經歷前面四種修行方式后，進一步生起殊勝之心。對於之前的經文教義，生起難遭遇想（認為佛法難得，不易遇到）。對於之前的具體事相，生起尊重之心。感嘆佛陀難以遇到，傷感自己福報淺薄。對於之前的義理，生起喜愛和樂於接受的心。對於之前的意旨，悲傷和喜悅的心情交織。 三、受持正法。即對於經文教義進行繕寫、流通，並盡力描繪相關事相，以此來表達佛法大會的盛況，概括佛法的義理趣味，委婉地指示修行人。 四、通過自身的修行來增長親近善友、繫念思惟的力量。 五、成就無礙之行。即領悟宗旨而忘卻言詮，所以不可固守言詮；明確志向依靠教法，所以不可捨棄教法。因此，對於教法生起既不固守也不捨棄的修行。 現在這裡雖然開示為十種法行，但這只是各種因緣資助成就，正行和助行相互兼顧。總的來說，受持修習完全依靠這些，就可以說是圓滿的因地勤奮修行，不退轉，最終都能證得圓滿的果位。從古至今，無論是自教還是唐教，都有人依法修學，普遍感應到靈驗的祥瑞，這樣的例子實在很多，詳細情況可以參考《華嚴傳》和《纂靈記》的記載。 《法界圖記叢髓錄》卷下之二
【English Translation】 English version 1. Practicing according to the Dharma (law, teachings) one has heard, ensuring that the Dharma never ceases to be present in body and mind. 2. After experiencing the previous four practices, further generate a supreme mind. Towards the previous scriptural teachings, generate the thought of 'difficult to encounter' (nandzaoyu xiang) (thinking that the Buddha's teachings are rare and not easy to come across). Towards the previous specific phenomena, generate a respectful mind. Lament that the Buddha is difficult to meet and grieve over one's own shallow blessings. Towards the previous meaning and principles, generate a mind of love and delight. Towards the previous intention, feelings of sorrow and joy intertwine. 3. Upholding the True Dharma. That is, copying and circulating the scriptural teachings, and striving to depict related phenomena, in order to express the grandeur of the Dharma assembly, summarize the meaning and interest of the Dharma, and subtly instruct practitioners. 4. Increase the power of associating with virtuous friends (shan you), focusing the mind, and contemplating through one's own practice. 5. Accomplishing unobstructed practice. That is, understanding the essence and forgetting the words, so one should not cling to the words; clarifying the aspiration relies on the teachings, so one should not abandon the teachings. Therefore, towards the teachings, generate a practice of neither clinging nor abandoning. Now, although this is explained as ten Dharma practices, these are only various conditions that support and accomplish, with both the main practice and auxiliary practices complementing each other. In general, if one relies entirely on these for upholding and practicing, it can be said that one is diligently cultivating the perfect cause, without regression, and will eventually attain the perfect fruition. From ancient times to the present, whether it is the teachings of one's own school or the Tang teachings, there have been people who have practiced according to the Dharma and universally experienced miraculous auspicious signs. There are indeed many such examples, and detailed information can be found in the 'Avatamsaka Sutra Transmission' (Hua Yan Zhuan) and the 'Collected Records of Spiritual Manifestations' (Zuan Ling Ji). The Excerpt from the 'Fajietuji Congsuilu', Volume 2, Part 2