T46n1924_大乘止觀法門
大正藏第 46 冊 No. 1924 大乘止觀法門
No. 1924
南嶽大乘止觀序
兩浙路勸農使兼提點刑獄公事朝奉大夫行尚書度支員外郎護軍借紫朱頔撰
鶴林示滅而來賢聖應世者非一。咸以六度萬行通達大智。安住於法界拔濟于群迷。金文寶軸具載於諸法之藏。若夫空一切法證一切性。不於三界現其身。意達正覺之真源顯毗盧之實相。則見乎南嶽大師之止觀也。大師靈山佛會之聖眾三世化緣。于衡岫密承佛旨親聽法音。總馬鳴龍樹之心要。具菩提涅槃之了義。故著止觀上下二論遣真妄於一念。明體相之無跡。空拳舒手無物可見。則止觀之理自是而顯。寂照其門由是而入。為出世之宗本作佛種之導師。不歷僧祇直超聖位。嗟夫斯教雖大顯示啟來者。而人世未之普見流於海外。逮五百年咸平中日本國僧寂照以斯教航海而來複歸。聖朝天禧四年夏四月靈隱山天竺教主遵式將示。生生之佛種咸成上上之勝緣。乃俾刻其文又復以序為請。重念如意稱珠已還。合浦虛室生白坐見法身。顧鉆仰之未至抑稱讚之無取。但願一切信心見者能修。修者能證。對諸境而不動。于諸法而無染。一受不退一得永得。盡未來際常與南嶽大師俱生行如來事焉。
南嶽禪師止觀序
天竺寺
【現代漢語翻譯】 現代漢語譯本 《大乘止觀法門》序
兩浙路勸農使兼提點刑獄公事朝奉大夫行尚書度支員外郎護軍借紫朱頔撰
自鶴林（佛陀涅槃之地）示滅以來，應世的賢聖不止一位。他們都以六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行通達大智慧，安住於法界，救拔眾生脫離迷惑。金字經文、寶貴典籍，都詳細記載在諸法之藏中。至於空一切法，證一切性，不在三界（欲界、色界、無色界）顯現其身，意達正覺（圓滿覺悟）的真源，顯現毗盧（毗盧遮那佛）的實相，那就要看南嶽大師的止觀法門了。大師是靈山（靈鷲山）佛會的聖眾，三世化度因緣，在衡岫（南嶽衡山）秘密承受佛旨，親自聽聞佛法。總攝馬鳴菩薩、龍樹菩薩的心要，具備菩提（覺悟）、涅槃（寂滅）的究竟意義。所以撰寫止觀上下二論，在一念之間遣除真妄，闡明體相的無跡。如同空拳舒展，無物可見，那麼止觀的道理自然顯現，寂照之門由此而入。是出世的根本，作為佛種的導師，不經歷漫長的僧祇（無數個阿僧祇劫），直接超越到聖位。唉！這種教法雖然偉大，顯示啟迪後人，但人世間尚未普遍見到，流傳到海外。到了五百年後的咸平年間，日本國僧人寂照帶著這種教法航海而來又返回。聖朝天禧四年夏四月，靈隱山天竺寺教主遵式將要示寂，生生世世的佛種都成就了上上的殊勝因緣。於是命人刻印這些文字，又加上一篇序言。重新想到如意寶珠已經歸還，合浦（地名）空室生白，坐見法身。考慮到自己鉆研仰慕還未達到，抑或稱讚沒有可取之處。只願一切有信心的人見到后能夠修習，修習的人能夠證悟。面對各種境界而不動搖，對於各種法而沒有染著。一旦接受就不會退轉，一旦獲得就永遠獲得。直到未來無盡的世代，常常與南嶽大師一同出生，行如來之事。
南嶽禪師止觀序
天竺寺
【English Translation】 English version Preface to the Great Vehicle Śamatha-Vipassanā Dharma-Gate of Nanyue
Composed by Zhu Di, Adjutant General of the Guard, Acting as Vice Minister of the Ministry of Revenue, concurrently Agricultural Extension Commissioner and Judicial Intendant of Liangzhe Circuit
Since the Parinirvana (passing away) shown at Crane Grove (Kushinagar), the sages and worthies who have responded to the world are not just one. They all penetrate great wisdom through the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) and myriad practices, abide in the Dharmadhātu (realm of reality), and deliver sentient beings from delusion. Golden scriptures and precious texts are fully recorded in the treasury of all dharmas. As for emptying all dharmas and realizing all natures, not manifesting their bodies in the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), understanding the true source of perfect enlightenment (samyak-saṃbodhi), and revealing the true aspect of Vairocana (Vairocana Buddha), one must look to the Śamatha-Vipassanā (calm abiding and insight) Dharma-Gate of Great Master Nanyue. The Great Master is a holy member of the Buddha assembly at Vulture Peak (Gṛdhrakūṭa), who has transformed affinities for three lifetimes. At Hengxiu (Mount Heng of Nanyue), he secretly received the Buddha's decree and personally listened to the Dharma. He encompasses the essence of the minds of Bodhisattva Aśvaghoṣa and Nāgārjuna, and possesses the complete meaning of Bodhi (enlightenment) and Nirvana (liberation). Therefore, he wrote the two treatises on Śamatha-Vipassanā, eliminating truth and falsehood in a single thought, and clarifying the tracelessness of substance and appearance. Like an empty fist opening, nothing can be seen, then the principle of Śamatha-Vipassanā naturally manifests, and the gate of stillness and illumination is entered through this. It is the foundation for transcending the world, and serves as a guide for the Buddha-seed, directly surpassing to the holy position without going through countless asaṃkhya kalpas (aeons). Alas! Although this teaching is great, showing enlightenment to those who come after, it has not been widely seen in the human world and has spread overseas. After five hundred years, during the Xianping era, the Japanese monk Jizhao brought this teaching by sea and then returned. In the fourth year of the Tianxi era of the Holy Dynasty, in the fourth month of summer, Venerable Zunshi, the leader of Tianzhu Temple on Lingyin Mountain, was about to enter Parinirvana, and the Buddha-seeds of lifetimes all achieved the supreme excellent conditions. Therefore, he ordered people to engrave these words and also added a preface. Thinking again of the wish-fulfilling jewel that has been returned, the empty room in Hepu (a place name) produces light, and one sits and sees the Dharmakāya (Dharma body). Considering that one's own research and admiration have not yet reached the point, or that praise is not appropriate. I only hope that all those with faith who see it can practice it, and those who practice it can realize it. Facing all circumstances without being moved, and being without attachment to all dharmas. Once accepted, one will not regress, and once obtained, one will obtain it forever. Until the endless future, one will always be born with Great Master Nanyue, and perform the deeds of the Tathagata (Buddha).
Preface to the Śamatha-Vipassanā of Chan Master Nanyue
Tianzhu Temple
沙門遵式述
止觀用也本乎明靜。明靜德也本乎一性。性體本覺謂之明。覺體本寂謂之靜。明靜不二謂之體。體無所分則明靜安寄。體無不備則明靜斯在。語體則非一而常一。語德乃不二而常二。只分而不分只一而不一耳。體德無改疆名為萬法之性。體德無住疆名為萬法之本。萬法者復何謂也。謂舉體明靜之所為也。何其然乎。良由無始本覺之明疆照照生而自惑謂之昏。無始無住之本隨緣緣起而自亂謂之動。昏動既作萬法生焉。捏目空華豈是他物。故云。不變隨緣名之為心。隨緣不變名之為性。心昏動也性明靜也。若知無始即明而為昏故可了今即動而為靜。於是聖人見其昏動可即也明靜可復也。故因靜以訓止止其動也。因明以教觀觀其昏也。使其究一念即動而靜即昏而明。昏動既息萬法自亡。但存乎明靜之體矣。是為圓頓是為無作。是如來行是照性成修修成而用廢。誰論止觀體顯而性泯亦無明靜豁然。誰寄無所名焉為示物旨歸。止成謂之解脫。觀成謂之般若。體顯謂之法身。是三即一是一即三。如伊三點如天三目。非縱橫也非一異也。是為不思議三德是為大般涅槃也。嗚呼此法自鶴林韜光授大迦葉。迦葉授之阿難。阿難而下燈燈相屬至第十一馬鳴。鳴授龍樹。樹以此法寄言于中觀論。論度東夏獨淮河慧文禪師解
之授南嶽大師。南嶽從而照心即復于性獲六根清凈位鄰乎聖。斯止觀之用驗矣。我大師惜之無聞後代。從大悲心出此數萬言。目為大乘止觀亦名一乘亦名曲示心要。分為二卷。初捲開止觀之解。次卷示止觀之行。解行備矣猶目足焉。俾我安安不遷而運到清涼池。噫斯文也歲月遼遠。因韜晦于海外道將復行也。果咸平三祀日本國圓通大師寂照錫背扶桑杯泛諸夏。既登鄮嶺解篋出卷。天竺沙門遵式首而得之。度支外郎朱公頔冠首序。出俸錢模板廣而行之。大矣哉斯法也。始自西傳猶月之生。今復東返猶日之升。素影圓暉終環回於我土也。因序大略以紀顯晦耳。
大乘止觀法門卷第一
南獄思大禪師曲授心要
(行者若欲修之。當於下止觀體狀文中學。若有所疑不決。然後遍讀當有斷疑之處也。又此所明悉依經論。其中多有經文論偈。不得不凈御之。恐招無敬之罪)。
有人問沙門曰。夫稟性斯質托修異焉。但匠有殊雕故器成不一。吾聞大德洞于究竟之理。鑑於玄廓之宗。故以策修冀聞正法爾。沙門曰。余雖幼染緇風少餐道味。但下愚難改行理無沾。今辱子之所問莫知何說也。外人曰。唯然大德愿無憚勞為說大乘行法。謹即奉持不敢遺忘。沙門曰。善哉佛子乃能發是無上之心。樂聞大乘行法。汝今
【現代漢語翻譯】 現代漢語譯本： 這是南嶽大師傳授的。南嶽慧思禪師依此修行，照見自心，迴歸本性，獲得六根清凈的境界，接近聖人的地位。這止觀的效用得到了驗證。我的大師（指天臺智者大師）可惜此法沒有流傳於後世。出於大悲心，寫下這數萬字的文章，名為《大乘止觀》，也名《一乘止觀》，又名《曲示心要》。分為兩卷。初卷闡述止觀的解釋，次卷闡述止觀的修行。解釋和修行都完備了，就像具備了雙足一樣。使我們能夠安穩地不遷移而到達清涼池（涅槃）。唉，這篇文章啊，經歷了漫長的歲月，隱沒在海外。道將要再次興盛了。果然，咸平三年，日本國的圓通大師寂照（Ennyū, a Japanese monk）帶著經卷從扶桑（日本的古稱）來到中國。他登上鄮嶺（浙江省的一座山），打開箱子取出經卷。天竺沙門遵式（Zunshi, an Indian monk）首先得到它。度支外郎朱公頔（Zhu Gongdi, a government official）寫了序言，拿出自己的俸祿，刻板印刷，廣泛傳播。偉大啊，這部佛法！開始從西方傳來，就像月亮初生一樣。現在又從東方返回，就像太陽升起一樣。素凈的光影和圓滿的光輝，終將環繞回歸到我們的國土啊。因此寫下這篇序言，大致記錄它的顯現和隱沒罷了。
《大乘止觀法門》卷第一
南獄慧思大禪師曲示心要
（修行者如果想要修習此法，應當在下面的止觀體狀文中學習。如果有什麼疑惑不能決斷，然後普遍閱讀，應當有能夠斷除疑惑的地方。而且這裡所闡明的內容都依據經論。其中有很多經文論偈，不得不恭敬地對待它，恐怕招致不敬的罪過）。
有人問沙門（shamen, a Buddhist monk）說：『稟賦的性質雖然相同，但所託付的修行卻不同。只是工匠的技藝有差別，雕琢的器物才會有不同。我聽說大德通達究竟的道理，明鑑玄妙空寂的宗旨。所以用這些問題來請教，希望聽到真正的佛法。』沙門說：『我雖然從小就出家，稍微品嚐過修道的滋味，但下等的愚鈍難以改變，對修行和道理沒有什麼領悟。現在承蒙您提問，不知道該說什麼。』外人說：『希望大德不要怕麻煩，為我講解大乘的修行方法。我一定恭敬地奉行，不敢遺忘。』沙門說：『好啊，佛子！你竟然能夠發起這無上的心，喜歡聽聞大乘的修行方法。你現在』 English version: This was transmitted by Great Master Nanyue (Huisi, a Chan Buddhist monk). Following this, Nanyue (Huisi) contemplated his mind and returned to his nature, attaining the purity of the six senses, nearing the position of a sage. The efficacy of this Zhi-Guan (Śamatha-Vipassanā, calming and insight meditation) is thus verified. My master (referring to Zhiyi, the Great Master Tiantai) regretted that this Dharma was not passed down to later generations. Out of great compassion, he wrote these tens of thousands of words, named 'Mahayana Zhi-Guan', also named 'Ekayana Zhi-Guan', and also named 'Curtailed Essentials of Mind'. It is divided into two volumes. The first volume explains the interpretation of Zhi-Guan, and the second volume demonstrates the practice of Zhi-Guan. Explanation and practice are both complete, just like having both feet. It enables us to arrive at the Cool Pond (Nirvana) peacefully and without moving. Alas, this text has been hidden overseas for a long time. The Dao is about to flourish again. Indeed, in the third year of Xianping (a Chinese era name), the Japanese monk Ennyū (Ennyū, a Japanese monk), the Great Master Yuantong, brought the scriptures from Fusang (ancient name for Japan) to China. He ascended Mount Mao (a mountain in Zhejiang Province), opened the box and took out the scriptures. The Indian monk Zunshi (Zunshi, an Indian monk) was the first to obtain it. Zhu Gongdi (Zhu Gongdi, a government official), the Director of Revenue, wrote a preface and used his salary to print and widely distribute it. How great is this Dharma! It began to be transmitted from the West, like the rising of the moon. Now it returns from the East, like the rising of the sun. The pure shadows and the full radiance will eventually encircle and return to our land. Therefore, I write this preface to briefly record its manifestation and concealment.
《Mahayana Zhi-Guan Dharma Gate》Volume 1
Great Chan Master Huisi of Nanyue's Curtailed Essentials of Mind
(If a practitioner wishes to practice this Dharma, they should study the text on the substance and form of Zhi-Guan below. If there are any doubts that cannot be resolved, then read it thoroughly, and there should be places where doubts can be dispelled. Moreover, what is explained here is all based on the sutras and treatises. Among them, there are many sutra verses and treatise verses, which must be treated with reverence, lest one incur the sin of disrespect).
Someone asked the Shamen (shamen, a Buddhist monk): 'Although the inherent nature is the same, the cultivation entrusted is different. It is only that the skills of the craftsmen are different, and the carved objects will be different. I have heard that the Great Virtue is versed in the ultimate truth and understands the profound and empty principles. Therefore, I use these questions to ask for instruction, hoping to hear the true Dharma.' The Shamen said: 'Although I have been a monk since childhood and have tasted the flavor of the Dao, my inferior dullness is difficult to change, and I have no understanding of practice and principles. Now, I am honored by your questions, but I don't know what to say.' The outsider said: 'I hope that the Great Virtue will not be afraid of trouble and explain the Mahayana practice methods to me. I will respectfully follow them and dare not forget them.' The Shamen said: 'Good, Buddha-son! You are able to arouse this supreme mind and are happy to hear the Mahayana practice methods. You now'
【English Translation】 English version: This was transmitted by Great Master Nanyue (Huisi, a Chan Buddhist monk). Following this, Nanyue (Huisi) contemplated his mind and returned to his nature, attaining the purity of the six senses, nearing the position of a sage. The efficacy of this Zhi-Guan (Śamatha-Vipassanā, calming and insight meditation) is thus verified. My master (referring to Zhiyi, the Great Master Tiantai) regretted that this Dharma was not passed down to later generations. Out of great compassion, he wrote these tens of thousands of words, named 'Mahayana Zhi-Guan', also named 'Ekayana Zhi-Guan', and also named 'Curtailed Essentials of Mind'. It is divided into two volumes. The first volume explains the interpretation of Zhi-Guan, and the second volume demonstrates the practice of Zhi-Guan. Explanation and practice are both complete, just like having both feet. It enables us to arrive at the Cool Pond (Nirvana) peacefully and without moving. Alas, this text has been hidden overseas for a long time. The Dao is about to flourish again. Indeed, in the third year of Xianping (a Chinese era name), the Japanese monk Ennyū (Ennyū, a Japanese monk), the Great Master Yuantong, brought the scriptures from Fusang (ancient name for Japan) to China. He ascended Mount Mao (a mountain in Zhejiang Province), opened the box and took out the scriptures. The Indian monk Zunshi (Zunshi, an Indian monk) was the first to obtain it. Zhu Gongdi (Zhu Gongdi, a government official), the Director of Revenue, wrote a preface and used his salary to print and widely distribute it. How great is this Dharma! It began to be transmitted from the West, like the rising of the moon. Now it returns from the East, like the rising of the sun. The pure shadows and the full radiance will eventually encircle and return to our land. Therefore, I write this preface to briefly record its manifestation and concealment.
《Mahayana Zhi-Guan Dharma Gate》Volume 1
Great Chan Master Huisi of Nanyue's Curtailed Essentials of Mind
(If a practitioner wishes to practice this Dharma, they should study the text on the substance and form of Zhi-Guan below. If there are any doubts that cannot be resolved, then read it thoroughly, and there should be places where doubts can be dispelled. Moreover, what is explained here is all based on the sutras and treatises. Among them, there are many sutra verses and treatise verses, which must be treated with reverence, lest one incur the sin of disrespect).
Someone asked the Shamen (shamen, a Buddhist monk): 'Although the inherent nature is the same, the cultivation entrusted is different. It is only that the skills of the craftsmen are different, and the carved objects will be different. I have heard that the Great Virtue is versed in the ultimate truth and understands the profound and empty principles. Therefore, I use these questions to ask for instruction, hoping to hear the true Dharma.' The Shamen said: 'Although I have been a monk since childhood and have tasted the flavor of the Dao, my inferior dullness is difficult to change, and I have no understanding of practice and principles. Now, I am honored by your questions, but I don't know what to say.' The outsider said: 'I hope that the Great Virtue will not be afraid of trouble and explain the Mahayana practice methods to me. I will respectfully follow them and dare not forget them.' The Shamen said: 'Good, Buddha-son! You are able to arouse this supreme mind and are happy to hear the Mahayana practice methods. You now'
即時已超二乘境界。況欲聞而行乎。然雖發是勝心要藉行成其德。但行法萬差入道非一。今且依經論為子略說大乘止觀二門。依此法故速能成汝之所愿也。外人曰。善哉愿說充滿我意。亦使餘人展轉利益。則是傳燈不絕為報佛恩。沙門曰。諦聽善攝為汝說之。所言止者。謂知一切諸法從本已來性自非有不生不滅。但以虛妄因緣故非有而有。然彼有法有即非有。唯是一心體無分別。作是觀者。能令妄念不流。故名為止。所言觀者。雖知本不生今不滅。而以心性緣起不無虛妄世用。猶如幻夢非有而有。故名為觀。外人曰。余解昧識微聞斯未能即悟。愿以方便更為開示。沙門曰。然更當為汝廣作分別。亦令未聞尋之取悟也。就廣分別止觀門中作五番建立。一明止觀依止。二明止觀境界。三明止觀體狀。四明止觀斷得。五明止觀作用。就第一依止中復作三門分別。一明何所依止。二明何故依止。三明以何依止。初明何所依止者。謂依止一心以修止觀也。就中復有三種差別。一出衆名。二釋名義。三辨體狀。初出衆名者。此心即是自性清凈心。又名真如。亦名佛性。複名法身。又稱如來藏。亦號法界。複名法性。如是等名無量無邊。故言眾名。次辨釋名義。問曰。云何名為自性清凈心耶。答曰。此心無始以來雖為無明染法所覆。
【現代漢語翻譯】 現代漢語譯本：即使已經超越了二乘（聲聞乘和緣覺乘）的境界，更何況是聽聞佛法並付諸行動呢？然而，即使發起了這種殊勝的心願，也要憑藉修行來成就其功德。但是修行的法門千差萬別，入道的途徑也不止一條。現在我且依據經論，為你簡略地說說大乘的止觀二門。依靠這些方法，就能迅速成就你所希望的。外人說：『太好了，希望您能講述，以充滿我的心意，也使其他人輾轉得到利益。這樣就能使佛法之燈傳遞不絕，以報答佛的恩德。』沙門說：『仔細聽好，好好領會，我為你解說。』所說的『止』，是指了知一切諸法從根本上來說，其自性本來就是空無所有，不生不滅的。只是因為虛妄的因緣，才顯得非有而有。然而，那所謂的『有』，實際上就是『非有』。唯一是心的本體，沒有分別。作這樣的觀想，能使虛妄的念頭不再流散，所以稱為『止』。所說的『觀』，是指雖然知道諸法從根本上來說不生不滅，但由於心性的緣起，並非沒有虛妄的世俗作用，就像幻象和夢境一樣，非有而有，所以稱為『觀』。外人說：『我的理解淺薄，只是稍微聽聞，還不能立即領悟。希望您能用更方便的方法，為我進一步開示。』沙門說：『那麼，我再為你詳細地分別解說，也讓那些沒有聽聞過的人，通過尋思而領悟。』在詳細分別止觀門中，建立五個方面：一、說明止觀的依止；二、說明止觀的境界；三、說明止觀的體狀；四、說明止觀的斷得；五、說明止觀的作用。在第一依止中，又分為三個方面：一、說明依止什麼；二、說明為什麼依止；三、說明用什麼依止。首先說明依止什麼，是指依止一心來修習止觀。其中又有三種差別：一、列出各種名稱；二、解釋名稱的含義；三、辨別本體和狀態。首先列出各種名稱，這個心就是自性清凈心，又名真如（事物的本真狀態），也名佛性（成佛的可能性），又名法身（佛的真身），又稱如來藏（蘊藏如來智慧的寶藏），也號法界（一切法的總稱），又名法性（諸法的本性）。像這樣的名稱，無量無邊，所以說是『眾名』。其次辨別解釋名稱的含義。問：『為什麼稱為自性清凈心呢？』答：『這個心從無始以來，雖然被無明（對事物真相的迷惑）染法所覆蓋，
【English Translation】 English version: Even if one has already transcended the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), how much more so should one hear and practice the Dharma? However, even if one has generated this supreme aspiration, one must rely on practice to accomplish its merits. But the methods of practice are vastly different, and the paths to enlightenment are not singular. Now, I will briefly explain the two gates of Samatha-Vipassanā (止觀, calming and contemplation) of the Mahāyāna (大乘, Great Vehicle) based on the scriptures and treatises for you. By relying on these methods, you can quickly fulfill your wishes. The outsider said, 'Excellent! I wish you would explain it to fill my mind and also benefit others in turn. In this way, the lamp of Dharma will be passed on continuously to repay the Buddha's kindness.' The Śramaṇa (沙門, monk) said, 'Listen carefully and comprehend well, and I will explain it to you.' What is meant by 'Śamatha (止, calming)' is to know that all dharmas (諸法, phenomena) from the very beginning are inherently non-existent, neither arising nor ceasing. It is only due to false and illusory causes and conditions that they appear to exist when they are actually non-existent. However, that so-called 'existence' is actually 'non-existence.' It is solely the essence of the mind, without any distinctions. By contemplating in this way, one can prevent deluded thoughts from flowing, hence it is called 'Śamatha.' What is meant by 'Vipassanā (觀, contemplation)' is that although one knows that dharmas fundamentally do not arise or cease, due to the arising of the nature of mind, there are still false and illusory worldly functions, like illusions and dreams, existing as if they are real when they are not. Hence, it is called 'Vipassanā.' The outsider said, 'My understanding is shallow, and I have only heard a little, so I cannot immediately comprehend. I hope you can further enlighten me with more convenient methods.' The Śramaṇa said, 'Then, I will explain it to you in more detail, so that those who have not heard it can also understand it through contemplation.' In the detailed explanation of the gates of Śamatha-Vipassanā, five aspects are established: 1. Explaining the reliance of Śamatha-Vipassanā; 2. Explaining the realm of Śamatha-Vipassanā; 3. Explaining the nature of Śamatha-Vipassanā; 4. Explaining the severance and attainment of Śamatha-Vipassanā; 5. Explaining the function of Śamatha-Vipassanā. In the first aspect of reliance, there are three further aspects: 1. Explaining what to rely on; 2. Explaining why to rely on; 3. Explaining what to rely on with. First, explaining what to rely on refers to relying on the One Mind to cultivate Śamatha-Vipassanā. Within this, there are three differences: 1. Listing various names; 2. Explaining the meanings of the names; 3. Distinguishing the essence and state. First, listing various names, this mind is the self-nature pure mind, also called Tathatā (真如, suchness), also called Buddha-nature (佛性, the potential for Buddhahood), also called Dharmakāya (法身, the body of Dharma), also called Tathāgatagarbha (如來藏, the womb of the Tathāgata), also known as Dharmadhātu (法界, the realm of Dharma), also called Dharmatā (法性, the nature of Dharma). Such names are countless and boundless, hence it is said 'various names.' Next, distinguishing and explaining the meanings of the names. Question: 'Why is it called self-nature pure mind?' Answer: 'This mind, from beginningless time, although covered by the defilements of ignorance (無明, delusion),
而性凈無改。故名為凈。何以故。無明染法。本來與心相離故。云何為離。謂以無明體是無法有即非有以非有故。無可與心相應。故言離也既無無明染法與之相應。故名性凈。中實本覺故名為心。故言自性清凈心也。問曰。云何名為真如。答曰。一切諸法依此心有以心為體。望于諸法法悉虛妄有即非有。對此虛偽法。故目之為真。又復諸法雖實非有。但以虛妄因緣而有生滅之相。然彼虛法生時此心不生。諸法滅時此心不滅。不生故不增不滅故不減。以不生不滅不增不減。故名之為真。三世諸佛及以眾生。同以此一凈心為體。凡聖諸法自有差別異相。而此真心無異無相。故名之為如。又真如者。以一切法真實如是唯是一心。故名此一心以為真如。若心外有法者。即非真實亦不如是。即為偽異相也。是故起信論言。一切諸法從本已來離言說相。離名字相離心緣相。畢竟平等無有變異。不可破壞。唯是一心故名真如。以此義故自性清凈心複名真如也。問曰。云何複名此心以為佛性。答曰。佛名為覺性名為心。以此凈心之體非是不覺。故說為覺心也。問曰。云何知此真心非是不覺。答曰。不覺即是無明住地。若此凈心是無明者眾產生佛。無明滅時應無真心。何以故。以心是無明故。既是無明自滅凈心自在。故知凈心非是不覺。
【現代漢語翻譯】 現代漢語譯本：而自性是清凈且不可改變的，所以稱為『凈』（清凈）。為什麼這樣說呢？因為無明（avidya，對實相的無知）的染污法，本來就與心（citta，意識）相分離。如何說是分離的呢？因為無明的本體是無法存在的，說有即非有，因為並非真實存在，所以無法與心相應，因此說是分離的。既然沒有無明的染污法與之相應，所以稱為自性清凈。心中真實具有本覺（prajna，根本的覺悟），所以稱為心。因此說『自性清凈心』。 問：如何稱為真如（tathata，如實）？答：一切諸法（dharma，現象）都依此心而有，以心為本體。相對於諸法而言，一切法都是虛妄的，說有即非有。針對這種虛偽的法，所以稱之為『真』。而且，諸法雖然實際上並非真實存在，但由於虛妄的因緣而有生滅的現象。然而，當這些虛妄的法產生時，此心並不生起；當諸法滅去時，此心也不滅。不生，所以不增加；不滅，所以不減少。因為不生不滅、不增不減，所以稱之為『真』。三世（過去、現在、未來）諸佛以及一切眾生，都以這同一個清凈心為本體。凡夫和聖人的諸法雖然有差別和不同的相狀，而這個真心沒有差異，也沒有相狀，所以稱之為『如』。 又，真如是指一切法真實如是，唯一是心，所以稱這唯一的心為真如。如果心外有法存在，那就不是真實，也不如實，那就是虛偽和不同的相狀。所以《起信論》（Awakening of Faith）說：『一切諸法從本以來，離言說相，離名字相，離心緣相，畢竟平等，沒有變異，不可破壞，唯一是心，所以名為真如。』因為這個意義，自性清凈心又名真如。 問：為什麼又稱此心為佛性（Buddha-dhatu，成佛的潛能）？答：佛（Buddha，覺悟者）名為覺，性名為心。因為這個清凈心的本體並非不覺，所以說是覺心。 問：如何知道這個真心並非不覺？答：不覺就是無明住地（the ground of ignorance）。如果這個清凈心是無明，那麼眾產生佛時，無明滅去，應該就沒有真心了。為什麼呢？因為心就是無明。既然是無明，無明自己滅去，清凈心就自在。所以知道清凈心並非不覺。
【English Translation】 English version: And the nature is pure and unchangeable, therefore it is called 'pure'. Why is this so? Because the defiling dharma (phenomena) of avidya (ignorance), is originally separate from the citta (mind, consciousness). How is it said to be separate? Because the substance of avidya is that which cannot exist; to say it exists is to say it is non-existent. Because it is not truly existent, it cannot correspond with the mind, therefore it is said to be separate. Since there is no defiling dharma of avidya corresponding with it, it is called self-nature pure. The real and true original enlightenment (prajna, fundamental awareness) within the mind is why it is called mind. Therefore, it is said 'self-nature pure mind'. Question: How is it called tathata (suchness, thusness)? Answer: All dharmas (phenomena) exist relying on this mind, taking the mind as their substance. In relation to all dharmas, all dharmas are illusory; to say they exist is to say they are non-existent. In contrast to these false dharmas, it is therefore called 'true'. Moreover, although dharmas are actually not truly existent, they have the appearance of arising and ceasing due to illusory causes and conditions. However, when these illusory dharmas arise, this mind does not arise; when dharmas cease, this mind does not cease. Not arising, therefore it does not increase; not ceasing, therefore it does not decrease. Because it neither arises nor ceases, neither increases nor decreases, it is called 'true'. The Buddhas of the three times (past, present, future) and all sentient beings all take this same pure mind as their substance. Although the dharmas of ordinary beings and sages have differences and different appearances, this true mind has no difference and no appearance, therefore it is called 'such'. Furthermore, tathata means that all dharmas are truly such, only the one mind, therefore this one mind is called tathata. If there were dharmas existing outside the mind, then it would not be true, nor would it be such; it would be a false and different appearance. Therefore, the Awakening of Faith says: 'All dharmas from the beginning, are apart from the characteristic of words, apart from the characteristic of names, apart from the characteristic of mental conditions, ultimately equal, without change, indestructible, only the one mind, therefore it is called tathata.' Because of this meaning, the self-nature pure mind is also called tathata. Question: Why is this mind also called Buddha-dhatu (Buddha-nature, the potential for Buddhahood)? Answer: Buddha (the enlightened one) is called enlightenment, nature is called mind. Because the substance of this pure mind is not non-enlightenment, therefore it is said to be the enlightened mind. Question: How do we know that this true mind is not non-enlightenment? Answer: Non-enlightenment is the ground of ignorance (avidya). If this pure mind were ignorance, then when sentient beings become Buddhas, when ignorance is extinguished, there should be no true mind. Why is that? Because the mind is ignorance. Since it is ignorance, ignorance itself is extinguished, and the pure mind is free. Therefore, we know that the pure mind is not non-enlightenment.
又復不覺滅故方證凈心。將知心非不覺也。問曰。何不以自體是覺。名之為覺。而以非不覺故說為覺耶。答曰。心體平等非覺非不覺。但為明如如佛故擬對說為覺也。是故經言。一切無涅槃。無有涅槃佛無有佛涅槃。遠離覺所覺若有若無有。是二悉俱離此即偏就心體平等說也。若就心體法界用義以明覺者。此心體具三種大智。所謂無師智。自然智。無礙智。是覺心體本具此三智性。故以此心為覺性也。是故須知同異之義。云何同。謂心體平等即是智覺。智覺即是心體平等。故言同也。復云何異。謂本覺之義是用。在凡名佛性。亦名三種智性。出障名智慧佛也。心體平等之義是體。故凡聖無二唯名如如佛也。是故言異應如是知。問曰。智慧佛者。為能覺凈心。故名為佛。為凈心自覺。故名為佛。答曰。具有二義。一者覺于凈心。二者凈心自覺。雖言二義體無別也。此義云何。謂一切諸佛本在凡時。心依熏變不覺自動顯現虛狀。虛狀者。即是凡夫五陰及以六塵。亦名似識似色似塵也。似識者。即六七識也。由此似識唸唸起時。即不了知似色等法。但是心作虛相無實以不了故。妄執虛相以為實事。妄執之時即還熏凈心也。然似識不了之義。即是果時無明。亦名迷境無明。是故經言。于緣中癡故似識妄執之義。即是妄想所執之
【現代漢語翻譯】 現代漢語譯本 又因為沒有覺察到（妄念）的止滅，才證得了清凈心。由此可知，心並非完全沒有覺性。有人問：為什麼不直接以心自體就是覺悟，稱之為覺？而要用『非不覺』來說明覺呢？回答：心體是平等一如的，既非覺也非不覺。只是爲了闡明如如佛（Tathagata Buddha），才相對而言說為覺。所以經中說：『一切法無涅槃（Nirvana），沒有涅槃佛（Nirvana Buddha），沒有佛涅槃（Buddha Nirvana），遠離覺與所覺，無論是有還是沒有，這二者都要遠離。』這正是偏重於心體平等而說的。如果從心體法界（Dharmadhatu）的作用意義來闡明覺，那麼這個心體就具備三種大智慧，即無師智（uninstructed wisdom），自然智（natural wisdom），無礙智（unobstructed wisdom）。覺心體本來就具備這三種智慧的性質，所以用這個心來作為覺性。因此要知道同與異的意義。什麼是同？就是心體平等就是智覺，智覺就是心體平等，所以說是同。又什麼是異？就是本覺的意義在於作用，在凡夫時稱為佛性（Buddha-nature），也稱為三種智性。脫離了障礙就稱為智慧佛（Wisdom Buddha）。心體平等的意義在於體性，所以凡夫和聖人沒有差別，只是稱為如如佛。所以說異，應該這樣理解。有人問：智慧佛，是因為能夠覺悟清凈心，所以稱為佛？還是因為清凈心自己覺悟，所以稱為佛？回答：兼具這兩種意義。一是覺悟清凈心，二是清凈心自己覺悟。雖然說是兩種意義，但體性沒有分別。這是什麼意思呢？就是一切諸佛本來在凡夫的時候，心依附於熏習而產生變化，不覺知地自動顯現出虛假的現象。虛假的現象，就是凡夫的五陰（Skandhas）以及六塵（Six sense objects），也稱為相似的識、相似的色、相似的塵。相似的識，就是第六識和第七識。由於這種相似的識念頭生起的時候，就不瞭解相似的色等法，只是心所造作的虛假現象，沒有實體。因為不瞭解的緣故，就錯誤地執著虛假的現象，認為是真實的事物。在錯誤執著的時候，就反過來薰染清凈心。然而相似的識不瞭解的意義，就是果位的無明（Avidya），也稱為迷境無明。所以經中說：『在因緣中愚癡』，所以相似的識錯誤執著的意義，就是妄想所執著的。
【English Translation】 English version Moreover, it is only by not being aware of the cessation (of deluded thoughts) that one realizes the pure mind. From this, it can be known that the mind is not without awareness. Someone asks: Why not directly call the mind itself 'awareness' since it is awareness? Why use 'not non-awareness' to describe awareness? The answer is: The essence of the mind is equal and undifferentiated, neither awareness nor non-awareness. It is only to elucidate the Tathagata Buddha that it is relatively described as awareness. Therefore, the sutra says: 'All dharmas are without Nirvana, there is no Nirvana Buddha, there is no Buddha Nirvana, far removed from awareness and what is aware of, whether it exists or does not exist, both of these should be abandoned.' This is precisely emphasizing the equality of the mind's essence. If we explain awareness from the perspective of the function of the mind's essence in the Dharmadhatu (realm of reality), then this mind's essence possesses three great wisdoms, namely uninstructed wisdom, natural wisdom, and unobstructed wisdom. The essence of the aware mind inherently possesses these three wisdom natures, so this mind is used as the nature of awareness. Therefore, it is necessary to know the meaning of sameness and difference. What is the same? It means that the equality of the mind's essence is wisdom-awareness, and wisdom-awareness is the equality of the mind's essence, so it is said to be the same. What is different? It means that the meaning of original awareness lies in its function. In ordinary beings, it is called Buddha-nature, and it is also called the nature of the three wisdoms. When freed from obstacles, it is called Wisdom Buddha. The meaning of the equality of the mind's essence lies in its essence, so there is no difference between ordinary beings and sages, and it is simply called Tathagata Buddha. Therefore, it is said to be different, and it should be understood in this way. Someone asks: Is the Wisdom Buddha called a Buddha because he can awaken the pure mind, or is it because the pure mind awakens itself that he is called a Buddha? The answer is: It has both meanings. One is awakening the pure mind, and the other is the pure mind awakening itself. Although there are two meanings, the essence is not different. What does this mean? It means that all Buddhas were originally ordinary beings. The mind relies on conditioning and changes, and unknowingly, false phenomena automatically appear. These false phenomena are the five Skandhas (aggregates) and the six sense objects of ordinary beings, also called similar consciousness, similar form, and similar dust. Similar consciousness refers to the sixth and seventh consciousnesses. Because these similar consciousnesses arise moment by moment, they do not understand similar forms and other dharmas, but are merely false phenomena created by the mind, without substance. Because of this lack of understanding, they mistakenly cling to false phenomena, thinking they are real things. When they mistakenly cling, they in turn condition the pure mind. However, the meaning of similar consciousness not understanding is the ignorance (Avidya) of the resultant stage, also called ignorance of the deluded realm. Therefore, the sutra says: 'Being foolish in conditions,' so the meaning of similar consciousness mistakenly clinging is the clinging of deluded thoughts.
境即成妄境界也。以果時無明熏心故。令心不覺。即是子時無明亦名住地無明也。妄想熏心故令心變動。即是業識。妄境熏心故令心成似塵種子。似識熏心故令心成似識種子。此似塵似識二種種子。總名為虛狀種子也。然此果時無明等雖云各別熏起一法。要俱時和合故能熏也。何以故。以不相離相藉有故。若無似識即無果時無明。若無無明即無妄想。若無妄想即不成妄境。是故四種俱時和合方能現於虛狀之果。何以故。以不相離故。又復虛狀種子依彼子時無明住故。又復虛狀種子不能獨現果故。若無子時無明即無業識。若無業識即虛狀種子不能顯現成果。亦即自體不立。是故和合方現虛狀果也。是故虛狀果中還具似識似塵虛妄無明妄執。由此義故略而說之云不覺。故動顯現虛狀也。如是果子相生無始流轉名為眾生。后遇善友為說諸法皆一心作似有無。實聞此法已隨順修行。漸知諸法皆從心作唯虛無實。若此解成時是果時無明滅也。無明滅故不執虛狀為實。即是妄想及妄境滅也。爾時意識轉名無塵智。以知無實塵故。雖然知境虛故說果時無明滅。猶見虛相之有。有即非有本性不生今即不滅。唯是一心以不知此理。故亦名子時無明。亦名迷理無明。但細於前迷事無明也。以彼粗滅故說果時無明滅也。又不執虛狀為實。故說
【現代漢語翻譯】 現代漢語譯本： 『境即成妄境界也』，意思是說境界實際上是虛妄的境界。這是因為在結果的時候，無明（avidyā，無知）薰染了心，導致心不能覺悟。這也就是種子時的無明，也叫做住地無明（sthiti-avidyā，根本無明）。 『妄想熏心故令心變動。即是業識』，虛妄的念頭薰染了心，導致心產生變動，這就是業識（karma-vijñāna，行為的意識）。 『妄境熏心故令心成似塵種子。似識熏心故令心成似識種子』，虛妄的境界薰染了心，導致心形成類似於塵埃的種子；類似於意識的薰染心，導致心形成類似於意識的種子。 『此似塵似識二種種子。總名為虛狀種子也』，這類似於塵埃和類似於意識的兩種種子，總稱為虛狀種子（illusory seeds）。 然而，這種結果時的無明等，雖然說是各自薰染生起一種法，但必須同時和合才能薰染。為什麼呢？因為它們不相分離，互相依賴而存在。如果沒有類似於意識的種子，就沒有結果時的無明；如果沒有無明，就沒有虛妄的念頭；如果沒有虛妄的念頭，就不會形成虛妄的境界。因此，這四種同時和合才能顯現出虛狀的結果。為什麼呢？因為它們不相分離。 『又復虛狀種子依彼子時無明住故。又復虛狀種子不能獨現果故』，而且，虛狀種子依賴於種子時的無明而存在，虛狀種子也不能獨自顯現結果。如果沒有種子時的無明，就沒有業識；如果沒有業識，虛狀種子就不能顯現成果，也即是它自身不能成立。因此，和合才能顯現虛狀的結果。 『是故虛狀果中還具似識似塵虛妄無明妄執。由此義故略而說之云不覺。故動顯現虛狀也』，因此，在虛狀的結果中，還具備類似於意識、類似於塵埃、虛妄的無明和虛妄的執著。因為這個道理，簡略地說就是『不覺』，所以（心）動搖並顯現出虛狀。 『如是果子相生無始流轉名為眾生』，像這樣，結果和種子相互產生，無始以來流轉，就叫做眾生（sattvas，有情）。 『后遇善友為說諸法皆一心作似有無。實聞此法已隨順修行。漸知諸法皆從心作唯虛無實』，後來遇到善知識（kalyāṇa-mitra，善友），為他們講述諸法都是由一心所造作，似有似無的道理。真正聽聞此法后，隨順修行，逐漸知道諸法都是從心而生，只有虛妄而沒有真實。 『若此解成時是果時無明滅也。無明滅故不執虛狀為實。即是妄想及妄境滅也』，如果這種理解形成的時候，就是結果時的無明滅除的時候。無明滅除，就不會執著虛狀為真實，也就是虛妄的念頭和虛妄的境界滅除的時候。 『爾時意識轉名無塵智。以知無實塵故。雖然知境虛故說果時無明滅。猶見虛相之有。有即非有本性不生今即不滅。唯是一心以不知此理。故亦名子時無明。亦名迷理無明。但細於前迷事無明也。以彼粗滅故說果時無明滅也』，這個時候，意識（vijñāna，分別的意識）轉變為無塵智（undefiled wisdom），因為知道沒有真實的塵埃。雖然知道境界是虛妄的，所以說結果時的無明滅除，但仍然看到虛妄的相的存在。存在即非存在，其本性不生不滅，只是因為一心不瞭解這個道理，所以也叫做種子時的無明，也叫做迷理無明（ignorance of principle），但比之前的迷事無明（ignorance of phenomena）要細微。因為之前的粗糙的無明滅除了，所以說結果時的無明滅除了。 『又不執虛狀為實。故說』，不再執著虛狀為真實，所以說。
【English Translation】 English version: 'Jing ji cheng wang jing jie ye' means that the realm is actually an illusory realm. This is because, at the time of the result, ignorance (avidyā) contaminates the mind, causing the mind to be unable to awaken. This is also the ignorance at the seed time, also called fundamental ignorance (sthiti-avidyā). 'Wang xiang xun xin gu ling xin bian dong. Ji shi ye shi' means that false thoughts contaminate the mind, causing the mind to change, which is karma-consciousness (karma-vijñāna). 'Wang jing xun xin gu ling xin cheng si chen zhong zi. Si shi xun xin gu ling xin cheng si shi zhong zi' means that false realms contaminate the mind, causing the mind to form seeds similar to dust; the contamination of consciousness causes the mind to form seeds similar to consciousness. 'Ci si chen si shi er zhong zhong zi. Zong ming wei xu zhuang zhong zi ye' means that these two kinds of seeds, similar to dust and similar to consciousness, are collectively called illusory seeds. However, although these ignorances at the time of the result are said to each contaminate and arise a dharma, they must be combined at the same time to contaminate. Why? Because they are inseparable and depend on each other for existence. Without seeds similar to consciousness, there would be no ignorance at the time of the result; without ignorance, there would be no false thoughts; without false thoughts, there would be no false realms. Therefore, these four must be combined at the same time to manifest the result of illusion. Why? Because they are inseparable. 'You fu xu zhuang zhong zi yi bi zi shi wu ming zhu gu. You fu xu zhuang zhong zi bu neng du xian guo gu' means that the illusory seeds depend on the ignorance at the seed time for existence, and the illusory seeds cannot manifest the result alone. Without the ignorance at the seed time, there would be no karma-consciousness; without karma-consciousness, the illusory seeds could not manifest the result, that is, they could not establish themselves. Therefore, combination is necessary to manifest the result of illusion. 'Shi gu xu zhuang guo zhong hai ju si shi si chen xu wang wu ming wang zhi. You ci yi gu lue er shuo zhi yun bu jue. Gu dong xian xian xu zhuang ye' means that in the result of illusion, there are still consciousness-like, dust-like, false ignorance and false attachments. Because of this reason, it is briefly said that it is 'non-awakening', so (the mind) moves and manifests illusion. 'Ru shi guo zi xiang sheng wu shi liu zhuan ming wei zhong sheng' means that in this way, the result and the seed produce each other, flowing from beginningless time, which is called sentient beings (sattvas). 'Hou yu shan you wei shuo zhu fa jie yi xin zuo si you wu. Shi wen ci fa yi sui shun xiu xing. Jian zhi zhu fa jie cong xin zuo wei xu wu shi' means that later, encountering good friends (kalyāṇa-mitra), they are told that all dharmas are created by one mind, seemingly existent and non-existent. After truly hearing this dharma, they follow and practice, gradually knowing that all dharmas arise from the mind, only illusory and not real. 'Ruo ci jie cheng shi shi guo shi wu ming mie ye. Wu ming mie gu bu zhi xu zhuang wei shi. Ji shi wang xiang ji wang jing mie ye' means that if this understanding is formed, it is the time when the ignorance at the time of the result is extinguished. When ignorance is extinguished, one will not cling to illusion as real, which is the time when false thoughts and false realms are extinguished. 'Er shi yi shi zhuan ming wu chen zhi. Yi zhi wu shi chen gu. Sui ran zhi jing xu gu shuo guo shi wu ming mie. You jian xu xiang zhi you. You ji fei you ben xing bu sheng jin ji bu mie. Wei shi yi xin yi bu zhi ci li. Gu yi ming zi shi wu ming. Yi ming mi li wu ming. Dan xi yu qian mi shi wu ming ye. Yi bi cu mie gu shuo guo shi wu ming mie ye' means that at this time, consciousness (vijñāna) is transformed into undefiled wisdom, because it knows that there is no real dust. Although it knows that the realm is illusory, so it is said that the ignorance at the time of the result is extinguished, but it still sees the existence of the illusory appearance. Existence is non-existence, its nature is neither born nor extinguished, but because one mind does not understand this principle, it is also called ignorance at the seed time, also called ignorance of principle, but it is more subtle than the previous ignorance of phenomena. Because the previous coarse ignorance is extinguished, it is said that the ignorance at the time of the result is extinguished. 'You bu zhi xu zhuang wei shi. Gu shuo' means that one no longer clings to illusion as real, so it is said.
妄想滅。猶見有虛相謂有異心。此執亦是妄想。亦名虛相。但細於前以彼粗滅故言妄想滅也。又此虛境以有細無明妄想所執故。似與心異相相不一即是妄境。但細於前以其細故名為虛境。又彼粗相實執滅故說妄境滅也。以此論之非直果時迷事無明滅息。無明住地亦少分除也。若不分分漸除者。果時無明不得分分漸滅。但相微難彰。是故不說住地分滅也。今且約迷事無明滅后。以說住地漸滅。因由即知一念發修已來亦能漸滅也。此義云何。謂以二義因緣故。住地無明業識等漸已微薄。二義者何。一者知境虛智熏心。故令舊無明住地習氣及業識等漸除也。何以故。智是明。法效能治無明故。二者細無明虛執及虛境熏心故。雖更起無明住地等。即復輕弱不同前迷境等所熏起者。何以故。以能熏微細故。所起不覺亦即薄也。以此義故。住地無明業識等漸已損滅也。如迷事無明滅后既有此義。應知一念創始發修之時無明住地即分滅也。以其分分滅故。所起智慧分分增明。故得果時迷事無明滅也。自迷事無明滅后業識及住地無明漸薄。故所起虛狀果報亦轉輕妙不同前也。以是義故。似識轉轉明利。似色等法復不令意識生迷。以內識生外色塵等俱細利故。無塵之智倍明。無明妄想極薄還復熏心。復令住地無明業識習氣漸欲向盡所現。
無塵之智為倍明。瞭如是念念轉轉熏習故。無明住地垂盡所起。無塵之智即能知彼虛狀果報體性非有本自。不生今即無滅。唯是一心體無分別。以唯心外無法故。此智即是金剛無礙智也。此智成已即復熏心。心為明智熏故。即一念無明習氣於此即滅無明盡。故業識染法種子習氣即亦隨壞。是故經言。其地壞者彼亦隨壞。即其義也。種子習氣壞。故虛狀永泯。虛狀泯故心體寂照。名為體證真如。何以故。以無異法為能證故。即是寂照無能證所證之別。名為無分別智。何以故。以此智外無別有真如可分別故。此即是心顯成智。智是心用。心是智體。體用一法自性無二。故名自性體證也。如似水靜內照照潤義殊而常湛一。何以故。照潤潤照故。心亦如是。寂照義分而體融無二。何以故。照寂寂照故。照寂順體寂照順用。照自體名為覺。于凈心體自照即名為凈心。自覺故言二義一體。此即以無分別智為覺也。凈心從本已來具此。智性不增不減。故以凈心為佛性也。此就智慧佛以明凈心為佛性。又此凈心自體具足福德之性及巧用之性。復為凈業所熏出生報應二佛。故以此心為佛性也。又復不覺滅故以心為覺。動義息故說心不動。虛相泯故言心無相。然此心體非覺非不覺。非動非不動。非相非無相。雖然以不覺滅故說心為覺。亦無
【現代漢語翻譯】 現代漢語譯本 無塵的智慧因此更加明亮。因為這樣唸唸相續地熏習，無明住地（無明煩惱的根本處）快要窮盡時所生起的無塵之智，就能了知那虛妄之狀的果報體性，並非本來就存在，不生不滅，唯一是心體，沒有分別。因為唯有心外沒有其他法。這智慧就是金剛無礙智。 這智慧成就后，又反過來熏習心。心被明智熏習，一念無明的習氣就在此時滅盡，無明滅盡，所以業識染法的種子習氣也隨之壞滅。所以經書上說：『其地壞者，彼亦隨壞』，就是這個意思。種子習氣壞滅，所以虛妄之狀永遠消失。虛妄之狀消失，心體就寂靜光明，名為體證真如。為什麼呢？因為沒有其他法作為能證。這就是寂照，沒有能證和所證的差別，名為無分別智。為什麼呢？因為這智慧之外沒有別的真如可以分別。這就是心顯現成為智，智是心的作用，心是智的本體，體和用是一個法，自性沒有二致，所以名為自性體證。就像水靜止時，內能照物，照和潤澤意義不同，但始終清澈如一。為什麼呢？因為照即是潤，潤即是照。心也是這樣，寂靜和光明意義有別，但本體融合沒有二致。為什麼呢？因為照即是寂，寂即是照。照是順應本體，寂照是順應用。照自體名為覺，在清凈心體上自照就名為凈心。因為自覺，所以說二義一體。這就是以無分別智為覺悟。 清凈心從本來就具備這種智性，不增不減，所以用清凈心作為佛性。這是就智慧佛而言，用清凈心作為佛性。而且這清凈心自體具足福德之性和巧妙運用之性，又被清凈的業所熏習，出生報身佛和應身佛，所以用這心作為佛性。而且因為不覺滅盡，所以用心作為覺悟。因為動的意義止息，所以說心不動。因為虛妄之相消失，所以說心無相。然而這心體非覺非不覺，非動非不動，非相非無相。雖然因為不覺滅盡，所以說心為覺，也沒有
【English Translation】 English version The dust-free wisdom is therefore even brighter. Because of such continuous cultivation through thoughts, when the abode of ignorance (the root of ignorance and afflictions) is about to be exhausted, the dust-free wisdom that arises can understand that the nature of the retribution of that illusory state is not originally existent, neither arising nor ceasing, but is solely the mind-essence, without distinctions. Because there is no dharma outside of the mind. This wisdom is the indestructible, unobstructed wisdom. When this wisdom is accomplished, it in turn cultivates the mind. Because the mind is cultivated by bright wisdom, the habitual tendencies of a single thought of ignorance are extinguished at this moment. When ignorance is extinguished, the seeds of habitual tendencies of karmic consciousness and defiled dharmas also perish accordingly. Therefore, the scriptures say: 'When its ground is destroyed, it also perishes accordingly,' which is the meaning of this. When the seeds of habitual tendencies are destroyed, the illusory state vanishes forever. When the illusory state vanishes, the mind-essence becomes tranquil and luminous, which is called the embodiment of Suchness. Why? Because there is no other dharma as the one who embodies it. This is tranquility and illumination, without the distinction between the one who embodies and what is embodied, which is called non-discriminating wisdom. Why? Because outside of this wisdom, there is no other Suchness that can be distinguished. This is the mind manifesting as wisdom, wisdom is the function of the mind, and the mind is the substance of wisdom. Substance and function are one dharma, and their nature is not different, so it is called self-nature embodiment. It is like when water is still, it can reflect internally, reflection and moisture have different meanings, but it is always clear and one. Why? Because reflection is moisture, and moisture is reflection. The mind is also like this, tranquility and illumination have different meanings, but the essence is fused and not different. Why? Because illumination is tranquility, and tranquility is illumination. Illumination accords with the substance, and tranquility and illumination accord with the function. Illumination of the self-essence is called awakening, and self-illumination on the pure mind-essence is called pure mind. Because of self-awareness, it is said that the two meanings are one entity. This is taking non-discriminating wisdom as awakening. The pure mind has possessed this wisdom-nature from the beginning, neither increasing nor decreasing, so the pure mind is used as the Buddha-nature. This is in terms of the wisdom-Buddha, using the pure mind as the Buddha-nature. Moreover, this pure mind-essence is fully endowed with the nature of merit and the nature of skillful function, and is also cultivated by pure karma, giving rise to the Reward Body Buddha and the Manifestation Body Buddha, so this mind is used as the Buddha-nature. Moreover, because non-awareness is extinguished, the mind is used as awakening. Because the meaning of movement ceases, it is said that the mind is unmoving. Because the illusory appearance vanishes, it is said that the mind is without appearance. However, this mind-essence is neither awakening nor non-awakening, neither moving nor unmoving, neither having appearance nor being without appearance. Although because non-awareness is extinguished, it is said that the mind is awakening, there is also no
所妨也。此就對治出障心體以論于覺。不據智用為覺。又復凈心本無不覺。說心為本覺本無動變說心為本寂。本無虛相說心本平等。然其心體非覺非不覺。非動非不動。非相非無相。雖然以本無不覺故。說為本覺。亦無所失也。此就凡聖不二。以明心體為如如佛。不論心體本具性覺之用也。問曰。若就本無不覺名為覺者。凡夫即是佛何用修道為。答曰。若就心體平等。即無修與不修成與不成。亦無覺與不覺。但為明如如佛故擬對說為覺也。又復若據心體平等。亦無眾生諸佛與此心體有異。故經偈云。心佛及眾生是三無差別。然復心性緣起法界。法門法爾不壞。故常平等常差別。常平等故心佛及眾生是三無差別。常差別故流轉五道說名眾生。反流盡源說名為佛。以有此平等義故。無佛無眾生。為此緣起差別義故。眾生須修道。問曰。云何得知心體本無不覺。答曰。若心體本有不覺者。聖人證凈心時應更不覺。凡夫未證得應為覺。既見證者無有不覺。未證者不名為覺。故定知心體本無不覺。問曰。聖人滅不覺。故得自證凈心。若無不覺。云何言滅。又若無不覺即無眾生。答曰。前已具釋。心體平等無凡無聖。故說本無不覺。不無心性緣起。故有滅有證有凡有聖。又復緣起之有。有即非有。故言本無不覺。今亦無不覺。然非
不有。故言有滅有證有凡有聖。但證以順用入體即無不覺。故得驗知心體本無不覺。但凡是違用一體謂異。是故不得證知平等之體也。問曰。心顯成智者為無明塵。故自然是智為更別有因緣。答曰。此心在染之時。本具福智二種之性不少一。法與佛無異。但為無明染法所覆。故不得顯用。后得福智二種凈業所熏。故染法都盡。然此凈業除染之時。即能顯彼二性。令成事用。所謂相好依報一切智等。智體自是真心性照之能智用由熏成也。問曰。心顯成智即以心為佛性。心起不覺亦應以心為無明性。答曰。若就法性之義論之。亦得為無明性也。是故經言。明與無明其性無二。無二之性即是實性也。問曰。云何名此心以為法身。答曰。法以功能為義。身以依止為義。以此心體有隨染之用故。為一切染法之所熏習。即以此心隨染故。能攝持熏習之氣。復能依熏顯現染法。即此心效能持能現二種功能。及所持所現二種染法。皆依此一心而立。與心不一不異故名此心以為法身。此能持之功能與所持之氣和合。故名為子時阿梨耶識也。依熏現法之能與所現之相和合。故名為果報阿梨耶識。此二識體一用異也。然此阿梨耶中即有二分。一者染分。即是業與果報之相。二者凈分。即是心性及能熏凈法。名為凈分。以其染性即是凈性更無別
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。所以說有生滅，有證悟，有凡夫，有聖人。但證悟以順應（佛法）的方式進入本體，就沒有什麼不能覺察的。所以能夠驗證得知心體本來就沒有不覺。只是凡是違背（佛法）的運用，都認為與本體相異。因此不能證知平等的本體。問：心顯現成為智慧，是因為無明（avidyā）的塵垢嗎？還是說自然就是智慧，或者有其他的因緣？答：此心在被染污的時候，本來就具備福德和智慧兩種性質，沒有缺少。與佛沒有差別。只是被無明染法所覆蓋，所以不能顯現作用。後來得到福德和智慧兩種清凈的業力所熏習，所以染法都消盡。然而這種清凈的業力在去除染污的時候，就能顯現那兩種性質，使之成就作用。所謂相好、依報、一切智等等。智慧的本體自然是真心性照的能智作用，由熏習而成。問：心顯現成為智慧，就以心為佛性（Buddha-dhātu）。心生起不覺，也應該以心為無明性嗎？答：如果就法性（dharma-dhātu）的意義來討論，也可以認為是無明性。所以經書上說：『明與無明，其性無二。無二之性，就是實性。』問：為什麼稱此心為法身（Dharmakāya）？答：法以功能為意義，身以依止為意義。因為此心體有隨順染污的作用，所以被一切染法所熏習。就因為此心隨順染污，所以能夠攝持熏習的氣息，又能依熏顯現染法。就是此心效能持能現兩種功能，以及所持所現的兩種染法，都依此一心而建立。與心不一不異，所以稱此心為法身。這能持的功能與所持的氣息和合，所以名為子時阿梨耶識（ālaya-vijñāna）。依熏現法的功能與所現的相和合，所以名為果報阿梨耶識。這兩種識，體性相同，作用不同。然而這阿梨耶識中，就有兩部分。一是染分，就是業與果報的相。二是凈分，就是心性和能熏的凈法，名為凈分。因為染性就是凈性，更沒有其他差別。
【English Translation】 English version: It is not so. Therefore, it is said that there is arising and ceasing, there is enlightenment, there are ordinary beings, and there are sages. But when enlightenment enters the substance by conforming to (the Dharma), there is nothing that cannot be perceived. Therefore, it can be verified and known that the substance of the mind originally has no non-awareness. Only those who violate the use of the one substance consider it different. Therefore, they cannot realize the equal substance. Question: Is the mind manifesting as wisdom due to the dust of ignorance (avidyā)? Or is it naturally wisdom, or are there other causes and conditions? Answer: When this mind is defiled, it inherently possesses the two natures of merit and wisdom, without lacking anything. It is no different from the Buddha. However, it is covered by the defiled Dharma of ignorance, so it cannot manifest its function. Later, it is熏習ed by the two pure karmas of merit and wisdom, so all defiled Dharmas are exhausted. However, when this pure karma removes defilement, it can manifest those two natures, causing them to accomplish their function. These are the characteristics, the dependent rewards, all wisdom, and so on. The substance of wisdom is naturally the function of the true mind's illuminating ability, which is accomplished by熏習. Question: If the mind manifests as wisdom, then the mind is considered the Buddha-nature (Buddha-dhātu). If the mind arises with non-awareness, should the mind also be considered the nature of ignorance? Answer: If we discuss it from the meaning of Dharma-nature (dharma-dhātu), it can also be considered the nature of ignorance. Therefore, the scriptures say: 'Brightness and ignorance are not different in nature. The nature of non-duality is the true nature.' Question: Why is this mind called the Dharmakāya (Dharmakāya)? Answer: Dharma is defined by function, and body is defined by reliance. Because this mind-substance has the function of conforming to defilement, it is熏習ed by all defiled Dharmas. Because this mind conforms to defilement, it can grasp the breath of熏習 and can manifest defiled Dharmas based on熏習. That is, this mind-nature can hold and manifest two kinds of functions, and the two kinds of defiled Dharmas that are held and manifested are all established based on this one mind. It is neither one nor different from the mind, so this mind is called the Dharmakāya. This function of holding combines with the breath that is held, so it is called the ālaya-vijñāna (ālaya-vijñāna) at the time of the child. The function of manifesting Dharmas based on熏習 combines with the manifested appearance, so it is called the retribution ālaya-vijñāna. These two consciousnesses have the same substance but different functions. However, in this ālaya-vijñāna, there are two parts. One is the defiled part, which is the appearance of karma and retribution. The other is the pure part, which is the mind-nature and the pure Dharma that can熏習, called the pure part. Because the defiled nature is the pure nature, there is no other difference.
法。故由此心性為彼業果染事所依。故說言生死依如來藏。即是法身藏也。又此心體雖為無量染法所覆。即復具足過恒河沙數無漏性功德法。為無量凈業所熏。故此等凈性即能攝持熏習之氣。復能依熏顯現諸凈功德之用。即此恒沙性凈功德。及能持能現二種功能。並所持所現二種凈用。皆依此一心而立。與心不一不異。故名此心為法身也。問曰。云何複名此心為如來藏。答曰有三義。一者能藏名藏。二者所藏名藏。三者能生名藏。所言能藏者。復有二種。一者如來果德法身。二者眾生性德凈心。並能包含染凈二性及染凈二事無所妨礙。故言能藏名藏。藏體平等名之為如。平等緣起目之為來。此即是能藏名如來藏也第二所藏名藏者。即此真心而為無明㲉藏所覆藏。故名為所藏也。藏體無異無相名之為如。體備染凈二用目之為來。故言所藏名藏也。第三能生名藏者。如女胎藏能生於子。此心亦爾。體具染凈二性之用。故依染凈二種熏力。能生世間出世間法也。是故經云。如來藏者。是善不善因。又復經言。心性是一。云何能生種種果報。又復經言。諸佛正遍知海從心想而生也。故染凈平等名之為如。能生染凈目之為來。故言能生名如來藏也。問曰。云何複名凈心以為法界。答曰。法者法爾故。界者性別故。以此心體法爾具
【現代漢語翻譯】 現代漢語譯本：因此，這種心性是各種業果染污之事的所依之處。所以說生死輪迴依賴於如來藏（Tathagatagarbha，如來之藏），也就是法身藏（Dharmakayagarbha，法身之藏）。而且，這個心體雖然被無量的染污之法所覆蓋，卻又具足了超過恒河沙數（Ganges river sands，數量極多）的無漏（anāsrava，沒有煩惱）的自性功德之法，被無量的清凈之業所熏習。因此，這些清凈的自性就能攝持熏習之氣，又能依靠熏習顯現各種清凈功德的作用。這恒河沙數般的自性清凈功德，以及能持、能現兩種功能，連同所持、所現兩種清凈作用，都依此一心而建立，與心不一不異。所以稱此心為法身（Dharmakaya，法身）。 問：為什麼又稱此心為如來藏？答：有三種含義。一是能藏名為藏，二是所藏名為藏，三是能生名為藏。所謂能藏，又有兩種：一是如來果德法身，二是眾生性德凈心。都能包含染凈二性及染凈二事，沒有絲毫妨礙。所以說能藏名為藏。藏體平等名為如（Tathata，如），平等緣起稱為來（Agata，來）。這就是能藏名如來藏。第二，所藏名為藏，就是說這個真心被無明（avidyā，無明）的㲉藏所覆蓋隱藏，所以稱為所藏。藏體無異無相名為如，體備染凈二用稱為來。所以說所藏名為藏。第三，能生名為藏，就像女人的胎藏能生孩子一樣，這個心也是如此，體具染凈二性的作用。所以依靠染凈兩種熏習的力量，能生世間和出世間的法。因此經中說，『如來藏是善不善因』。又經中說，『心性是一，為什麼能生種種果報？』又經中說，『諸佛正遍知海從心想而生』。所以染凈平等名為如，能生染凈稱為來。所以說能生名如來藏。 問：為什麼又稱凈心為法界（Dharmadhatu，法界）？答：法（Dharma，法）是法爾如是，界（Dhatu，界）是差別性質。以此心體法爾具
【English Translation】 English version: Therefore, this nature of mind is the basis upon which the defilements of karmic consequences rely. Hence, it is said that birth and death depend on the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus-Come One), which is the Dharmakayagarbha (Dharmakayagarbha, the Womb of the Dharma Body). Furthermore, although this essence of mind is covered by limitless defiled dharmas, it also fully possesses flawless qualities and virtues of self-nature, numbering more than the sands of the Ganges River (Ganges river sands, extremely numerous), and is influenced by limitless pure karmas. Therefore, these pure natures are able to gather and hold the energy of influence, and can also manifest the functions of various pure virtues based on this influence. These self-nature pure virtues, as numerous as the Ganges sands, along with the two functions of being able to hold and being able to manifest, and the two pure functions of what is held and what is manifested, are all established based on this one mind, and are neither one with nor different from the mind. Therefore, this mind is called the Dharmakaya (Dharmakaya, Dharma Body). Question: Why is this mind also called the Tathagatagarbha? Answer: There are three meanings. First, that which can contain is called 'garbha' (womb or store). Second, that which is contained is called 'garbha'. Third, that which can generate is called 'garbha'. What is meant by 'that which can contain' has two aspects: first, the Dharmakaya of the Tathagata's fruition of virtue; second, the pure mind of sentient beings' inherent virtue. Both can encompass the two natures of defilement and purity, and the two matters of defilement and purity, without any obstruction. Therefore, it is said that 'that which can contain' is called 'garbha'. The equality of the essence of the garbha is called 'Tathata' (Tathata, Suchness), and the equal arising of conditions is called 'Agata' (Agata, Arrival). This is 'that which can contain' being called the Tathagatagarbha. Second, 'that which is contained' is called 'garbha', which means that this true mind is covered and hidden by the㲉garbha of ignorance (avidyā, ignorance), so it is called 'that which is contained'. The essence of the garbha, without difference or form, is called 'Tathata', and the essence possessing the two functions of defilement and purity is called 'Agata'. Therefore, it is said that 'that which is contained' is called 'garbha'. Third, 'that which can generate' is called 'garbha', just as a woman's womb can give birth to a child, so too is this mind. It inherently possesses the functions of the two natures of defilement and purity. Therefore, relying on the power of the two influences of defilement and purity, it can generate worldly and transcendental dharmas. Therefore, the sutra says, 'The Tathagatagarbha is the cause of good and non-good.' Also, the sutra says, 'The nature of mind is one, why can it generate various karmic retributions?' Also, the sutra says, 'The ocean of the Buddhas' perfect and complete knowledge arises from the thoughts of the mind.' Therefore, the equality of defilement and purity is called 'Tathata', and the ability to generate defilement and purity is called 'Agata'. Therefore, it is said that 'that which can generate' is called the Tathagatagarbha. Question: Why is the pure mind also called the Dharmadhatu (Dharmadhatu, Dharma Realm)? Answer: 'Dharma' (Dharma, Law) is so by its very nature, and 'Dhatu' (Dhatu, Realm) is its distinguishing characteristic. This essence of mind inherently possesses
足一切諸法。故言法界。問曰。云何名此凈心以為法性。答曰。法者一切法。性者體別義。以此凈心有差別之性故。能與諸法作體也。又性者體實不改義。以一切法皆以此心為體。諸法之相自有生滅。故名虛妄。此心真實不改不滅。故名法性也。其餘實際實相等無量名字不可具釋。上來釋名義竟。次出體狀。所言體狀者。就中復有三種差別。一舉離相以明凈心。二舉不一不異以論法性。三舉二種如來藏以辨真如。雖復三種差別。總唯辨此凈心體狀也。第一明離相者。此心即是第一義諦真如心也。自性圓融體備大用。但是自覺聖智所知。非情量之能測也。故云。言語道斷心行處滅。不可以名名。不可以相相。何以故。心體離名相故。體既離名即不可設名以談其體。心既絕相即不可約相以辨其心。是以今欲論其體狀實亦難哉。唯可說其所離之相。反相滅相而自契焉。所謂此心從本已來。離一切相平等寂滅。非有相非無相。非非有相非非無相。非亦有相非。亦無相。非去來今。非上中下。非彼非此。非靜非亂非染非凈。非常非斷。非明非暗。非一非異等。一切四句法總說。乃至非一切可說可念等法。亦非不可說不可念法。何以故。以不可說不可唸對可說可念。生非自體法故。即非凈心是故但知所有可說可念。不可說不可念等
【現代漢語翻譯】 現代漢語譯本 具足一切諸法，所以稱為法界（Dharmadhatu，一切法的總稱）。問：如何稱呼這清凈心為法性（Dharmata，法的本性）？答：法，指一切法；性，指體性差別之義。因為這清凈心具有差別的體性，所以能作為諸法的本體。又，性，指體性真實不改變之義。因為一切法都以這顆心為本體，諸法的現象自有生滅，所以稱為虛妄。這顆心真實不改變不生不滅，所以稱為法性。其餘如實際（Bhutakoti，真如的異名），實相（Tathata-lakshana，真實的相）等等無量的名稱，不能一一解釋。以上是解釋名義完畢。接下來闡述體狀。所謂體狀，其中又有三種差別：一是舉出遠離一切相來闡明清凈心；二是舉出不一不異來論述法性；三是舉出兩種如來藏（Tathagatagarbha，如來藏）來辨別真如（Tathata，如如不動的真理）。雖然有三種差別，總的來說都是在闡述這清凈心的體狀。第一是闡明遠離一切相：這顆心就是第一義諦（Paramartha-satya，最高的真理）真如心。自性圓融，體性具備廣大的作用，但是隻有自覺的聖智才能瞭解，不是情識思量所能測度的。所以說：『言語的道路斷絕，心識活動的處所滅盡。』不可以用名稱來命名，不可以用相狀來描繪。為什麼呢？因為心的本體遠離一切名相。本體既然遠離名稱，就不可設立名稱來談論它的本體；心既然斷絕一切相狀，就不可憑藉相狀來辨別它的心。因此，現在想要論述它的體狀，實在太難了。只能說它所遠離的相，通過反向思維，消滅一切相，才能與之相應。所謂這顆心從本來以來，遠離一切相，平等寂滅。非有相，非無相，非非有相，非非無相，非亦有相，非亦無相。非過去、現在、未來，非上、中、下，非彼、非此，非靜、非亂，非染、非凈，非常、非斷，非明、非暗，非一、非異等等，一切四句法（tetralemma，佛教邏輯中的四種可能性）總說，乃至非一切可說可念等法，也不是不可說不可念法。為什麼呢？因為不可說不可念是針對可說可念而生起的，不是自體法，所以不是清凈心。因此，只要知道所有可說可念、不可說不可念等等。
【English Translation】 English version It fully encompasses all Dharmas. Therefore, it is called the Dharmadhatu (the realm of all Dharmas). Question: How is this pure mind called Dharmata (the nature of Dharma)? Answer: 'Dharma' refers to all Dharmas; 'ta' refers to the meaning of distinct essence. Because this pure mind has a distinct essence, it can serve as the substance of all Dharmas. Furthermore, 'ta' means the essence is real and unchanging. Because all Dharmas take this mind as their substance, and the appearances of Dharmas have their own arising and ceasing, they are called illusory. This mind is real, unchanging, unarising, and unceasing; therefore, it is called Dharmata. Other terms like Bhutakoti (the limit of reality), Tathata-lakshana (the characteristic of suchness), and countless other names cannot be fully explained here. The explanation of names and meanings is now complete. Next, we will discuss its substance and form. The so-called substance and form have three distinctions: first, illustrating the pure mind by pointing out its separation from all characteristics; second, discussing Dharmata by pointing out its non-oneness and non-difference; third, distinguishing Tathata (suchness) by pointing out the two kinds of Tathagatagarbha (the womb of the Tathagata). Although there are three distinctions, they all describe the substance and form of this pure mind. First, clarifying the separation from all characteristics: This mind is the Paramartha-satya (the ultimate truth), the Tathata mind. Its self-nature is perfectly harmonious, and its essence possesses great functions, but it can only be known by self-aware holy wisdom, not by the measurement of emotional thought. Therefore, it is said: 'The path of language is cut off, and the place of mental activity is extinguished.' It cannot be named by names, and it cannot be described by characteristics. Why? Because the essence of the mind is separate from all names and characteristics. Since the essence is separate from names, it is impossible to establish names to discuss its essence; since the mind is cut off from all characteristics, it is impossible to distinguish the mind by relying on characteristics. Therefore, it is really difficult to discuss its substance and form now. We can only talk about the characteristics it is separated from. By thinking in reverse and eliminating all characteristics, we can correspond with it. So-called this mind, from the beginning, is separated from all characteristics, equally tranquil and extinct. It is neither with characteristics nor without characteristics, neither not with characteristics nor not without characteristics, neither also with characteristics nor also without characteristics. It is neither past, present, nor future; neither above, middle, nor below; neither that nor this; neither quiet nor chaotic; neither defiled nor pure; neither permanent nor impermanent; neither bright nor dark; neither one nor different, etc. All fourfold negations (tetralemma) in general, and even neither all speakable and thinkable Dharmas, nor unspeakable and unthinkable Dharmas. Why? Because the unspeakable and unthinkable arise in response to the speakable and thinkable, and they are not self-existent Dharmas, so they are not the pure mind. Therefore, just know all speakable and thinkable, unspeakable and unthinkable, etc.
法。悉非凈心。但是凈心所現虛相。然此虛相各無自實有即非有。非有之相亦無可取。何以故。有本不有故。若有本不有。何有非有相耶。是故當知。凈心之體不可以緣慮所知。不可以言說所及。何以故。以凈心之外無一法故。若心外無法。更有誰能緣能說此心耶。是以應知。所有能緣能說者。但是虛妄不實。故有考實無也。能緣既不實故所緣何得是實耶。能緣所緣皆悉不實故。凈心既是實法是故不以緣慮所知也。譬如眼不自見以此眼外更有他眼。能見此眼。即有自他兩眼。心不如是。但是一如。如外無法。又復凈心不自分別。何有能分別取此心耶。而諸凡惑分別凈心者。即如癡人大張己眼還覓己眼。復謂種種相貌是己家眼竟。不知自家眼處也。是故應知。有能緣所緣者。但是己家凈心。為無始妄想所熏。故不能自知己性。即妄生分別。於己心外建立凈心之相。還以妄想取之以為凈心。考實言之。所取之相正是識相。實非凈心也。問曰。凈心之體。既不可分別。如諸眾生等。云何隨順而能得入。答曰。若知一切妄念分別體是凈心。但以分別不息說為背理。作此知已當觀一切諸法。一切緣念有即非有。故名隨順。久久修習若離分別。名為得入。即是離相體證真如也。此明第一離相以辨體狀竟。次明不一不異以辨體狀者。
上來雖明凈心離一切分別心及境界之相。然此諸相復不異凈心。何以故。此心體雖復平等。而即本具染凈二用。復以無始無明妄想熏習力故。心體染用依熏顯現此等虛相無體唯是凈心。故言不異。又復不一。何以故。以凈心之體。雖具染凈二用。無二性差別之相。一味平等但依熏力所現虛相。差別不同。然此虛相。有生有滅。凈心之體常無生滅常恒不變故言不一。此明第二不一不異以辨體狀竟。次明第三二種如來藏以辨體狀者。初明空如來藏。何故名為空耶。以此心性雖復緣起建立生死涅槃違順等法。而復心體平等妙絕染凈之相。非直心體自性平等所起。染凈等法亦復性自非有。如以巾望兔。兔體是無。但加以幻力故似兔現。所現之兔。有即非有。心亦如是。但以染凈二業幻力所熏故。似染似凈二法現也。若以心望彼二法。法即非有。是故經言。流轉即生死。不轉是涅槃。生死及涅槃。二俱不可得。又復經言。五陰如幻。乃至大般涅槃如幻。若有法過涅槃者。我亦說彼如幻。又復經言。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。此等經文皆據心體平等。以泯染凈二用。心性既寂。是故心體空凈以是因緣名此心體為空如來藏。非謂空無心體也。問曰。諸佛體證凈心可以心體平等。故
【現代漢語翻譯】 現代漢語譯本： 雖然自性清凈的心遠離一切分別心以及境界之相，然而這些諸相又不異於清凈心。為什麼呢？因為這清凈心體雖然平等，卻本來就具有染凈二種作用。又因為無始以來的無明妄想熏習的力量，心體的染用依著熏習而顯現，這些虛幻的相沒有實體，只是清凈心。所以說『不異』。又說『不一』，為什麼呢？因為清凈心的本體，雖然具有染凈二種作用，卻沒有二性的差別之相，完全平等。只是依著熏習的力量所顯現的虛幻之相，才有差別不同。然而這些虛幻之相，有生有滅，而清凈心的本體常常沒有生滅，常恒不變，所以說『不一』。這說明第二重『不一不異』，用來辨明心體的狀態完畢。接下來闡明第三重『兩種如來藏』，用來辨明心體的狀態：首先闡明『空如來藏』。為什麼稱作『空』呢？因為這個心性雖然依緣起而建立生死涅槃、違順等法，然而心體平等，美妙絕倫，超越染凈之相。不只是心體自性平等，所起的染凈等法也自性本空。如同用巾變出兔子，兔子本身並不存在，只是加上幻術的力量才顯現出兔子的形象。所顯現的兔子，說有卻並非真有。心也是這樣，只是因為染凈二業的幻力所熏習，才顯現出好像染、好像凈的兩種法。如果用心來觀察這兩種法，法就並非真實存在。所以經書上說：『流轉就是生死，不流轉就是涅槃。生死和涅槃，兩者都不可得。』又說：『五陰如幻，乃至大般涅槃也如幻。如果有法超過涅槃，我也說它如幻。』又說：『一切沒有涅槃，沒有涅槃佛，沒有佛涅槃，遠離覺悟和所覺悟。無論是有還是沒有，這兩種都完全遠離。』這些經文都是依據心體平等，來泯滅染凈二種作用。心性既然寂靜，所以心體空凈，因為這個因緣，稱這個心體為空如來藏。並非說空無心體。有人問：諸佛體證清凈心，可以因為心體平等，所以……
【English Translation】 English version: Although the intrinsically pure mind is free from all discriminating thoughts and the appearances of objects, these appearances are not different from the pure mind. Why? Because this mind-essence, though equal, inherently possesses both defiled and pure functions. Moreover, due to the force of beginningless ignorance and deluded thoughts, the defiled function of the mind-essence manifests according to the influence of this conditioning. These illusory appearances are without substance and are solely the pure mind. Therefore, it is said to be 'not different'. It is also said to be 'not one'. Why? Because the essence of the pure mind, though possessing both defiled and pure functions, has no difference in nature, being uniformly equal. Only the illusory appearances manifested by the force of conditioning are different. However, these illusory appearances have arising and ceasing, while the essence of the pure mind is constantly without arising or ceasing, eternally unchanging. Therefore, it is said to be 'not one'. This explains the second aspect, 'not one, not different', to distinguish the state of the essence, completed. Next, explaining the third aspect, 'two kinds of Tathagatagarbha (如來藏, the Womb of the Tathagata)', to distinguish the state of the essence: First, explaining the 'Empty Tathagatagarbha'. Why is it called 'empty'? Because although this mind-nature establishes the laws of Samsara (生死, birth and death), Nirvana (涅槃, liberation), accordance, and opposition based on dependent origination, the mind-essence is equal, wonderfully surpassing the appearances of defilement and purity. Not only is the mind-essence intrinsically equal, but the defiled and pure laws that arise from it are also intrinsically non-existent. It is like using a cloth to conjure a rabbit; the rabbit itself is non-existent, but it appears due to the power of illusion. The rabbit that appears is existent yet non-existent. The mind is also like this; it is only because of the illusory power of defiled and pure karma that the two laws, seemingly defiled and seemingly pure, appear. If one observes these two laws with the mind, the laws are not truly existent. Therefore, the sutra says: 'Flowing is Samsara, non-flowing is Nirvana. Samsara and Nirvana are both unattainable.' Also, it says: 'The five skandhas (五陰, aggregates) are like illusions, even Great Nirvana is like an illusion. If there is a dharma (法, law/phenomenon) that surpasses Nirvana, I would also say it is like an illusion.' Also, it says: 'Everything is without Nirvana, there is no Nirvana Buddha, there is no Buddha Nirvana, it is far from awareness and what is aware of. Whether it is existent or non-existent, both are completely abandoned.' These sutra passages are all based on the equality of the mind-essence to extinguish the two functions of defilement and purity. Since the mind-nature is tranquil, the mind-essence is empty and pure. Because of this reason, this mind-essence is called the Empty Tathagatagarbha. It does not mean that the mind-essence is empty and non-existent. Someone asks: The Buddhas realize the pure mind, and it can be because the mind-essence is equal, therefore...
佛亦用而常寂說為非有。眾生既未證理現有六道之殊云何無耶。答曰。真智真照。尚用即常寂說之為空。況迷闇妄見。何得不有。有即非有。問曰。既言非有。何得有此迷妄。答曰。既得非有而妄見有。何為不得無迷。而橫起迷。空華之喻於此宜陳。問曰。諸餘染法可言非有。無明既是染因。云何無耶答曰。子果二種無明本無自體。唯以凈心為體。但由熏習因緣故有迷用。以心往攝用即非有。唯是一心。如似粟麥本無自體唯以微塵為體。但以種子因緣。故有粟麥之用。以塵往收用即非有。唯是微塵無明亦爾有即非有。問曰。既言熏習因緣故有迷用。應以能熏之法即作無明之體。何為而以凈心為體。答曰。能熏雖能熏他令起而即唸唸自滅。何得即作所起體耶。如似麥子但能生果。體自爛壞歸於微塵。豈得春時麥子即自秋時來果也。若得爾者劫初麥子。今仍應在過去。無明亦復如是。但能熏起后念無明。不得自體不滅。即作后念無明也。若得爾者無明即是常。法非念。念滅既非常故。即如燈焰前後相因而起。體唯凈心也。是故以心收彼有即非有。彼有非有。故名此凈心為空如來藏也。問曰。果時無明與妄想為一為異。子時無明與業識為一為異。答曰。不一不異。何以故。以凈心不覺故。動無不覺即不動。又復若無無明即無
【現代漢語翻譯】 現代漢語譯本 佛陀也運用『常寂』之說，認為『有』並非真實存在。既然眾生尚未證悟真理，確實存在六道輪迴的差別，怎麼能說『無』呢？回答：真正的智慧和光明，尚且運用『常寂』之說，認為『有』是空。更何況是迷惑昏暗的虛妄見解，怎麼能說沒有呢？說『有』即是『非有』。問：既然說是『非有』，怎麼會有這些迷惑和虛妄呢？回答：既然認識到『非有』，卻虛妄地認為『有』，為什麼不能消除迷惑，反而橫生迷惑呢？可以用空花的比喻來說明這個問題。問：其他的染污之法可以說成是『非有』，無明既然是染污的原因，怎麼能說是『無』呢？回答：種子和果實這兩種無明，本來沒有自己的本體，只是以清凈心作為本體。只是由於熏習的因緣，才產生了迷惑的作用。用清凈心來收攝，這些作用就不是真實存在，唯一是清凈心。就像粟米和麥子，本來沒有自己的本體，只是以微塵作為本體。只是由於種子的因緣，才產生了粟米和麥子的作用。用微塵來收攝，這些作用就不是真實存在，唯一是微塵。無明也是這樣，說『有』即是『非有』。問：既然說是由於熏習的因緣才產生了迷惑的作用，那麼應該以能熏習的法作為無明的本體，為什麼反而以清凈心作為本體呢？回答：能熏習的法雖然能夠熏習其他事物，使之生起，但它本身也在念念生滅，怎麼能作為所生起的本體呢？就像麥子只能產生果實，自身卻腐爛壞掉，歸於微塵。難道能說春天播種的麥子，就是秋天結出的果實嗎？如果可以這樣說，那麼最初劫時的麥子，現在仍然應該存在。過去的無明也是這樣，只能熏習生起后唸的無明，不能使自己的本體不滅，而成為后唸的無明。如果可以這樣說，那麼無明就是常住不變的法，而不是念念生滅的。既然唸唸生滅，就不是常住不變的。就像燈焰，前後相續而生起，本體只是清凈心。所以用清凈心來收攝，那些『有』就不是真實存在，那些『有』不是真實存在，所以稱這清凈心為空如來藏（Tathagatagarbha）。問：果時的無明和妄想是一還是異？子時的無明和業識（Karma-vijnana）是一還是異？回答：不一也不異。為什麼呢？因為清凈心不覺的緣故。動就是不覺，不覺就是不動。而且，如果沒有無明，就沒有……
【English Translation】 English version The Buddha also uses the concept of 'constant stillness' (常寂) to say that 'existence' is not real. Since sentient beings have not yet realized the truth and there are indeed differences in the six realms of existence, how can it be said that there is 'non-existence'? The answer is: True wisdom and true illumination still use the concept of 'constant stillness' to say that 'existence' is empty. How much more so for deluded and ignorant views, how can it be said that they do not exist? 'Existence' is 'non-existence'. Question: Since it is said to be 'non-existence', how can there be these delusions and illusions? Answer: Since one recognizes 'non-existence' but falsely believes in 'existence', why can't delusion be eliminated, but instead delusion arises horizontally? The analogy of empty flowers (空華) is suitable to illustrate this point. Question: Other defiled dharmas can be said to be 'non-existence', but since ignorance (Avidya) is the cause of defilement, how can it be said to be 'non-existence'? Answer: The two types of ignorance, seed and fruit, originally have no self-nature, but only take the pure mind as their substance. It is only due to the causes and conditions of熏習 (xunxi, habitual influence) that the function of delusion arises. When the pure mind is used to gather them, these functions are not truly existent, only the pure mind exists. It is like millet and wheat, which originally have no self-nature, but only take fine dust as their substance. It is only due to the causes and conditions of seeds that the function of millet and wheat arises. When the fine dust is used to gather them, these functions are not truly existent, only the fine dust exists. Ignorance is also like this, 'existence' is 'non-existence'. Question: Since it is said that the function of delusion arises due to the causes and conditions of 熏習 (xunxi, habitual influence), then the dharma that can influence should be taken as the substance of ignorance, why is the pure mind taken as the substance instead? Answer: Although the dharma that can influence can influence other things and cause them to arise, it itself is also constantly arising and ceasing, how can it be taken as the substance of what arises? It is like wheat can only produce fruit, but its own substance rots and returns to fine dust. Can it be said that the wheat sown in spring is the fruit that ripens in autumn? If it could be said that way, then the wheat from the beginning of the kalpa should still exist now. The past ignorance is also like this, it can only influence the arising of the subsequent thought of ignorance, it cannot make its own substance not cease and become the subsequent thought of ignorance. If it could be said that way, then ignorance would be a permanent dharma, not arising and ceasing from moment to moment. Since it arises and ceases from moment to moment, it is not permanent. It is like the flame of a lamp, arising in continuous succession, the substance is only the pure mind. Therefore, when the pure mind is used to gather them, those 'existences' are not truly existent, those 'existences' are not truly existent, so this pure mind is called the empty Tathagatagarbha (如來藏). Question: Is the ignorance and delusion at the time of the fruit one or different? Is the ignorance and Karma-vijnana (業識) at the time of the seed one or different? Answer: Neither one nor different. Why? Because of the non-awareness of the pure mind. Movement is non-awareness, non-awareness is non-movement. Moreover, if there is no ignorance, there is no...
業識。又復動與不覺和合俱起不可分別。故子時無明與業識不異也。又不覺自是迷闇之義。過去果時無明所熏起故。即以彼果時無明為因也。動者自是變異之義。由妄想所熏起故。即以彼妄想為因也。是故子時無明與業識不一。此是子時無明與業識不一不異也。果時無明與妄想不一不異者。無明自是不了知義。從子時無明生故。即以彼子時無明為因。妄想自是浪生分別之義。從業識起故。即以彼業識為因。是故無明妄想不一。復以意識不了境虛故。即妄生分別。若了知虛即不生妄執分別。又復若無無明即無妄想。若無妄想亦無無明。又復二法和合俱起不可分別。是故不異。此是果時無明與妄想不一不異也。以是義故。二種無明是體。業識妄想是用。二種無明自互為因果。業識與妄想亦互為因果。若子果無明互為因者。即是因緣也。妄想與業識互為因者。亦是因緣也。若子時無明起業識者。即是增上緣也。果時無明起妄想者。亦是增上緣也。上來明空如來藏竟。次明不空如來藏者。就中有二種差別。一明具染凈二法以明不空。二明藏體一異以釋實有。第一明染凈二法中。初明凈法。次明染法。初明凈法。中復有二種分別。一明具足無漏性功德法。二明具足出障凈法。第一具無漏性功德者。即此凈心雖平等一味體無差別。
【現代漢語翻譯】 現代漢語譯本 業識：又，動與不覺和合一起，不可分別。所以，子時（最初一念）的無明與業識沒有差異。而且，不覺本身就是迷惑昏暗的意思，由過去果時的無明所熏習而生起，因此以那個果時的無明為因。動，本身就是變異的意思，由妄想所熏習而生起，因此以那個妄想為因。所以，子時的無明與業識不相同。這就是子時的無明與業識不一不異。 果時的無明與妄想不一不異：無明本身就是不了知的意思，從子時的無明產生，因此以那個子時的無明為因。妄想本身就是虛妄生起分別的意思，從業識生起，因此以那個業識為因。所以，無明與妄想不相同。而且，因為意識不了知境界是虛幻的，所以虛妄地生起分別。如果了知是虛幻的，就不會產生虛妄的執著分別。而且，如果沒有無明，就沒有妄想；如果沒有妄想，也沒有無明。而且，這兩種法和合一起，不可分別，所以沒有差異。這就是果時的無明與妄想不一不異。 因為這個緣故，兩種無明是體，業識和妄想是用。兩種無明自身互為因果，業識與妄想也互為因果。如果子時無明與果時無明互為因，那就是因緣。妄想與業識互為因，也是因緣。如果子時無明生起業識，那就是增上緣。果時無明生起妄想，也是增上緣。 以上說明了空如來藏竟。接下來闡明不空如來藏，其中有兩種差別：一是說明具足染凈二法以闡明不空，二是說明藏體的一異以解釋實有。第一，在說明染凈二法中，先說明凈法，再說明染法。在說明凈法中，又有兩種分別：一是說明具足無漏性功德法，二是說明具足出障凈法。第一，具足無漏性功德，就是說這個清凈心雖然平等一味，本體沒有差別。
【English Translation】 English version Karmic Consciousness (業識): Furthermore, movement and non-awareness arise together inseparably. Therefore, the ignorance (無明) and karmic consciousness (業識) at the initial moment (子時) are not different. Moreover, non-awareness itself signifies darkness and confusion, arising from the past fruition-time ignorance (果時無明) that has been accumulated, thus taking that fruition-time ignorance as its cause. Movement itself signifies change and difference, arising from the discrimination (妄想) that has been accumulated, thus taking that discrimination as its cause. Therefore, the ignorance and karmic consciousness at the initial moment are not the same. This is the non-identity and non-difference of ignorance and karmic consciousness at the initial moment (子時). The non-identity and non-difference of fruition-time ignorance (果時無明) and discrimination (妄想): Ignorance itself signifies non-understanding, arising from the initial-moment ignorance (子時無明), thus taking that initial-moment ignorance as its cause. Discrimination itself signifies the false arising of distinctions, arising from karmic consciousness (業識), thus taking that karmic consciousness as its cause. Therefore, ignorance and discrimination are not the same. Moreover, because consciousness does not understand that the realm is illusory, it falsely gives rise to distinctions. If it understands the illusion, it will not give rise to false attachments and distinctions. Furthermore, if there is no ignorance, there is no discrimination; if there is no discrimination, there is no ignorance. Moreover, these two dharmas arise together inseparably, therefore they are not different. This is the non-identity and non-difference of fruition-time ignorance and discrimination. For this reason, the two types of ignorance are the substance (體), and karmic consciousness and discrimination are the function (用). The two types of ignorance are mutually cause and effect, and karmic consciousness and discrimination are also mutually cause and effect. If initial-moment ignorance and fruition-time ignorance are mutually causes, then that is causal condition (因緣). If discrimination and karmic consciousness are mutually causes, that is also causal condition. If initial-moment ignorance gives rise to karmic consciousness, that is supporting condition (增上緣). If fruition-time ignorance gives rise to discrimination, that is also supporting condition. The above explains the Empty Tathagatagarbha (空如來藏). Next, explaining the Non-Empty Tathagatagarbha (不空如來藏), there are two kinds of differences: first, explaining the possession of defiled and pure dharmas to clarify non-emptiness; second, explaining the identity and difference of the storehouse-essence (藏體) to explain its real existence. First, in explaining the defiled and pure dharmas, first explain the pure dharmas, then explain the defiled dharmas. In explaining the pure dharmas, there are two kinds of distinctions: first, explaining the complete, un-outflowed (無漏) nature of meritorious dharmas; second, explaining the complete, pure dharmas that emerge from obstacles. First, possessing the un-outflowed nature of merit, that is, this pure mind, although equal and of one flavor, has no difference in its essence.
而復具有過恒沙數無漏性功德法。所謂自性有大智慧光明義故。真實識知義故。常樂我凈義故。如是等無量無邊性凈之法。唯是一心具有如起信論廣明也。凈心具有此性凈法。故名不空。第二具出障凈德者。即此凈心體具性凈功德。故能攝持凈業熏習之力由熏力故德用顯現。此義云何。以因地加行般若智業。熏於三種智性令起用顯現。即是如來果德三種大智慧也。復以因地五波羅蜜等一切種行。熏于相好之性令起用顯現。即是如來相好報也。然此果德之法雖有相別。而體是一心。心體具此德故名為不空。不就其心體義明不空也。何以故。以心體平等非空不空故。問曰。能熏凈業。為從心起為心外別有凈法以為能熏耶。答曰。能熏之法。悉是一心所作。此義云何。謂所聞教法。悉是諸佛菩薩心作。諸佛心。菩薩心。眾生心是一故。教法即不在心外也。復以此教熏心解性。性依教熏以起解用。故解復是心作也。以解熏心行性。性依解熏以起行用。故行復是心作也。以行熏心果性。性依行熏起于果德。故果復是一心作也。以此言之一心為教。乃至一心為果。更無異法也。以是義故心體在凡之時。本具解行果德之性。但未為諸佛真如用法所熏。故解等未顯用也。若本無解等之性者。設復熏之德用終不顯現也。如是真金本有器樸
【現代漢語翻譯】 現代漢語譯本 而且還具有超過恒河沙數般的無漏自性功德法。這指的是自性具有大智慧光明的意義，真實了知一切的意義，常樂我凈的意義等等。像這樣無量無邊的自性清凈之法，唯一是『一心』所具有的，正如《起信論》中詳細闡明的那樣。清凈心具有這種自性清凈之法，所以叫做『不空』。 第二，具備顯現清凈功德的能力，是因為這清凈心體本身就具有自性清凈的功德，所以能夠攝持清凈業的熏習力量，通過熏習的力量，功德作用得以顯現。這其中的道理是什麼呢？因為在因地修行時，以加行般若智慧之業，熏習三種智性，使其生起作用並顯現，這就是如來果德的三種大智慧。又以因地五波羅蜜等等一切修行，熏習相好之自性，使其生起作用並顯現，這就是如來的相好果報。然而，這些果德之法雖然在現象上有差別，但其本體卻是一心。心體具備這些功德，所以叫做『不空』。這裡是從心體的意義上來說明『不空』的。 為什麼這麼說呢？因為心體是平等的，既非空也非不空。有人問：『能夠熏習清凈業的力量，是從心自身產生的，還是在心外另有清凈之法作為能熏習的力量呢？』回答說：『能夠熏習的力量，全部都是一心所產生的。』這其中的道理是什麼呢？所聽聞的教法，全部都是諸佛菩薩的心所顯現。諸佛的心、菩薩的心、眾生的心，其本體是一樣的，所以教法並不在心外。 再用這些教法熏習心的理解能力，理解能力依靠教法的熏習而產生理解的作用，所以理解也是心所產生的。用理解熏習心的行為能力，行為能力依靠理解的熏習而產生行為的作用，所以行為也是心所產生的。用行為熏習心的果報能力，果報能力依靠行為的熏習而產生果德，所以果報也是一心所產生的。因此，從一心為教，乃至一心為果，更沒有其他的法了。因為這個道理，心體在凡夫的時候，本來就具有理解、行為、果德的自性，只是沒有被諸佛真如的功用所熏習，所以理解等等的作用沒有顯現。如果本來沒有理解等等的自性，即使熏習，其功德作用最終也不會顯現。就像真金本來就具有器物的本質一樣。
【English Translation】 English version Moreover, it possesses countless non-outflow intrinsic meritorious qualities, more numerous than the sands of the Ganges. This refers to the meaning of the self-nature having great wisdom and light, the meaning of truly knowing everything, the meaning of permanence, bliss, self, and purity, and so on. Such immeasurable and boundless pure qualities of self-nature are uniquely possessed by the 'One Mind,' as extensively explained in the Awakening of Faith in the Mahayana. Because the pure mind possesses this intrinsic pure Dharma, it is called 'Non-Empty'. Secondly, the ability to manifest pure virtues arises because this pure mind-essence inherently possesses the meritorious qualities of intrinsic purity. Therefore, it can gather and maintain the power of pure karma's熏習 (xunxi, influence/habitual energy). Through the power of熏習 (xunxi, influence/habitual energy), the function of merit becomes manifest. What is the principle behind this? It is because, in the causal stage of practice, the karma of progressive prajna (wisdom)熏習 (xunxi, influence/habitual energy) the three wisdom-natures, causing them to arise and manifest their function. This is the three great wisdoms of the Tathagata's fruition. Furthermore, all practices such as the five paramitas (perfections) in the causal stage熏習 (xunxi, influence/habitual energy) the nature of the physical characteristics and marks, causing them to arise and manifest their function. This is the reward of the Tathagata's physical characteristics and marks. However, although these fruition Dharmas are different in appearance, their essence is the One Mind. Because the mind-essence possesses these merits, it is called 'Non-Empty'. Here, 'Non-Empty' is explained from the perspective of the mind-essence. Why is this so? Because the mind-essence is equal, neither empty nor non-empty. Someone asks: 'Does the power to熏習 (xunxi, influence/habitual energy) pure karma arise from the mind itself, or is there a separate pure Dharma outside the mind that acts as the power to熏習 (xunxi, influence/habitual energy)?' The answer is: 'The power to熏習 (xunxi, influence/habitual energy) is entirely produced by the One Mind.' What is the principle behind this? The teachings that are heard are all manifestations of the minds of all Buddhas and Bodhisattvas. The minds of Buddhas, Bodhisattvas, and sentient beings are the same in essence, so the teachings are not outside the mind. Furthermore, these teachings熏習 (xunxi, influence/habitual energy) the mind's ability to understand. The ability to understand relies on the熏習 (xunxi, influence/habitual energy) of the teachings to generate the function of understanding, so understanding is also produced by the mind. Using understanding to熏習 (xunxi, influence/habitual energy) the mind's ability to act, the ability to act relies on the熏習 (xunxi, influence/habitual energy) of understanding to generate the function of action, so action is also produced by the mind. Using action to熏習 (xunxi, influence/habitual energy) the mind's ability to produce results, the ability to produce results relies on the熏習 (xunxi, influence/habitual energy) of action to generate fruition, so fruition is also produced by the One Mind. Therefore, from the One Mind as the teaching to the One Mind as the fruition, there is no other Dharma. Because of this principle, the mind-essence inherently possesses the nature of understanding, action, and fruition even when it is in the state of an ordinary being. It is only because it has not been熏習 (xunxi, influence/habitual energy) by the function of the Tathagata's Suchness that the functions of understanding, etc., have not manifested. If there were no inherent nature of understanding, etc., even if it were熏習 (xunxi, influence/habitual energy), the function of merit would ultimately not manifest. It is like how true gold inherently possesses the essence of a vessel.
之性。乃至具有成器精妙之性。但未得椎鍛而加故器樸等用不現。後加以鉗椎樸器成器次第現也。若金本無樸器成器之性者。設使加以功力。樸用成用終難顯現。如似壓沙求油鉆冰覓火鍛冰為器鑄木為瓶。永不可成者以本無性故也。是故論言若眾生無佛性者。設使修道亦不成佛。以是義故凈心之體。本具因行果德性也。依此性故起因果之德。是故此德唯以一心為體。一心具此凈德。故以此心為不空如來藏也。次明具足染法者。就中復有二種差別。一明具足染性。二明具足染事。初明具足染性者。此心雖復平等離相。而復具足一切染法之性。能生生死能作生死。是故經云。心性是一。云何能生種種果報。即是能生生死。又復經言。即是法身流轉五道說名眾生。即是能作生死也。問曰。若心體本具染性者。即不可轉凡成聖。答曰。心體若唯具染性者。不可得轉凡成聖。既並具染凈二性。何為不得轉凡成聖耶。問曰。凡聖之用。既不得並起。染凈之性。何得雙有耶。答曰。一一眾生心體一一諸佛心體。本具二性。而無差別之相。一味平等古今不壞。但以染業薰染性故。即生死之相顯矣。凈業熏凈性故。即涅槃之用現矣。然此一一眾生心體依熏作生死時。而不妨體有凈性之能。一一諸佛心體依熏作涅槃時。而不妨體有染性之用
【現代漢語翻譯】 現代漢語譯本 『之性』（自性）。乃至具有『成器精妙之性』（成就器物的精妙自性）。但如果未經錘鍛加工，那麼『器樸』（器物的原始形態）等作用就不會顯現。之後加以鉗子和錘子，『樸器』（粗糙的器物）和『成器』（完成的器物）就會次第顯現。如果金子本身沒有『樸器』和『成器』的自性，即使施加功力，『樸用』（原始形態的作用）和『成用』（完成形態的作用）也終究難以顯現。就像壓榨沙子來獲取油，鉆鑿冰塊來尋找火，或者鍛造冰塊成為器物，鑄造木頭成為瓶子一樣，永遠不可能成功，因為它們本身沒有那種自性。所以經論說，如果眾生沒有佛性，即使修行也無法成佛。因為這個道理，清凈心的本體，本來就具有『因行』（修行之因）和『果德性』（果報之德）的自性。依靠這種自性，才能生起因果之德。所以這種德唯以一心為本體。一心具有這種清凈之德，所以用這個心作為『不空如來藏』（非空性的如來藏）。 接下來闡明具足染法。其中又有兩種差別。一是闡明具足染性，二是闡明具足染事。首先闡明具足染性，這個心雖然平等離相，卻又具足一切染法的自性，能生生死，能作生死。所以經中說，『心性是一』（心性是唯一的），『云何能生種種果報』（為什麼能產生種種果報）？這就是能生生死。又經中說，『即是法身流轉五道說名眾生』（就是法身在五道中流轉，名為眾生），這就是能作生死。 問：如果心體本來就具有染性，那麼就無法轉凡成聖。答：如果心體只有染性，就無法轉凡成聖。既然同時具有染凈二性，為什麼不能轉凡成聖呢？問：凡聖的作用既然不能同時生起，染凈的自性，怎麼能同時存在呢？答：每一個眾生的心體，每一個諸佛的心體，本來就具有染凈二性，而沒有差別之相，一味平等，古今不壞。只是因為被染業薰染的緣故，生死的相狀就顯現了。被凈業薰染的緣故，涅槃的作用就顯現了。然而，每一個眾生的心體，在依靠薰染而造作生死的時候，不妨礙其本體具有清凈自性的功能。每一個諸佛的心體，在依靠薰染而造作涅槃的時候，不妨礙其本體具有染污自性的作用。
【English Translation】 English version 『Zhi Xing』 (Self-nature). It even possesses the 『Chengqi Jingmiao Zhi Xing』 (the exquisite self-nature of achieving a vessel). However, if it has not been hammered and forged, the functions of 『Qipu』 (the original form of a vessel) and others will not appear. After adding pliers and hammers, 『Pupi』 (rough vessel) and 『Chengqi』 (completed vessel) will appear in sequence. If gold itself does not have the self-nature of 『Pupi』 and 『Chengqi』, even if effort is applied, the 『Puyong』 (function of the original form) and 『Chengyong』 (function of the completed form) will ultimately be difficult to manifest. It is like squeezing sand to obtain oil, drilling ice to find fire, or forging ice into a vessel, and casting wood into a bottle, which can never be accomplished because they inherently lack that self-nature. Therefore, the treatise says that if sentient beings do not have Buddha-nature, even if they cultivate the path, they will not become Buddhas. Because of this principle, the essence of the pure mind inherently possesses the self-nature of 『Yinxing』 (the cause of practice) and 『Guodexing』 (the virtue of fruition). Relying on this self-nature, the virtue of cause and effect can arise. Therefore, this virtue takes only one mind as its essence. One mind possesses this pure virtue, so this mind is taken as the 『Bukong Rulaizang』 (non-empty Tathagatagarbha). Next, it explains possessing defiled dharmas. Among them, there are two kinds of differences. One is to explain possessing defiled nature, and the other is to explain possessing defiled matters. First, it explains possessing defiled nature. Although this mind is equal and detached from characteristics, it also possesses the self-nature of all defiled dharmas, capable of generating birth and death, and capable of creating birth and death. Therefore, the sutra says, 『Xin Xing Shi Yi』 (the nature of mind is one), 『Yunhe Neng Sheng Zhongzhong Guobao』 (why can it produce various fruits of retribution)? This is the ability to generate birth and death. Moreover, the sutra says, 『Ji Shi Fashen Liuzhuan Wudao Shuoming Zhongsheng』 (it is the Dharmakaya flowing through the five paths, called sentient beings), which is the ability to create birth and death. Question: If the essence of the mind inherently possesses defiled nature, then it cannot be transformed from ordinary to sage. Answer: If the essence of the mind only possesses defiled nature, it cannot be transformed from ordinary to sage. Since it possesses both defiled and pure natures, why can't it be transformed from ordinary to sage? Question: Since the functions of ordinary and sage cannot arise simultaneously, how can the self-natures of defilement and purity exist simultaneously? Answer: The mind-essence of each sentient being, the mind-essence of each Buddha, inherently possesses both defiled and pure natures, without any difference in appearance, uniformly equal, and indestructible from ancient times to the present. It is only because it is perfumed by defiled karma that the appearance of birth and death manifests. Because it is perfumed by pure karma, the function of Nirvana manifests. However, when the mind-essence of each sentient being relies on perfuming to create birth and death, it does not hinder its essence from having the function of pure self-nature. When the mind-essence of each Buddha relies on perfuming to create Nirvana, it does not hinder its essence from having the function of defiled self-nature.
。以是義故。一一眾生一一諸佛。悉具染凈二性。法界法爾未曾不有。但依熏力起用先後。不俱是以染熏息。故稱曰轉凡。凈業起故說為成聖。然其心體二性實無成壞。是故就性說故染凈並具。依熏論故凡聖不俱。是以經言。清凈法中不見一法增。即是本具性凈非始有也。煩惱法中不見一法減。即是本具性染不可滅也。然依對治因緣清凈般若轉勝現前。即是凈業熏故成聖也。煩惱妄想盡在於此。即是染業息故轉凡也。問曰。染業無始本有何由可滅。凈業本無何由得起。答曰。得諸佛真如用義熏心故凈業得起。凈能除染故染業即滅。問曰。染凈二業皆依心性而起。還能熏心。既並依性起何得相除。答曰。染業雖依心性而起。而常違心。凈業亦依心性而起。常順心也。違有滅離之義故為凈除。順有相資之能故能除染。法界法爾有此相除之用。何足生疑。問曰。心體凈效能起凈業還能熏心凈性。心體染效能起染業。還能熏心染性。故乃可染業與凈性不相熏相生說為相違。染業與染性相生相熏應云相順。若相順者。即不可滅。若染業雖與染性相順。由與凈性相違故。得滅者。亦應凈業雖與凈性相順由與染性相違故。亦可得除。若二俱有違義故。雙有滅離之義。而得存凈除染。亦應二俱有順義故。並有相資之能。復得存染廢凈。
【現代漢語翻譯】 現代漢語譯本： 因此，從這個意義上說，每一個眾生和每一尊佛，都完全具備染污和清凈兩種性質。法界本來如此，從來沒有不存在過。只是根據熏習力量的作用，有先後之分，不是同時發生的。因此，染污的熏習停止了，所以稱為『轉凡』。清凈的業力生起了，所以說成為『成聖』。然而，其心體的兩種性質實際上沒有成就和壞滅。所以，就心性本身來說，染污和清凈並存。依據熏習的理論來說，凡夫和聖人不同時存在。因此，經書上說：『在清凈的法中，看不見有一法增加』，這就是本來就具備的自性清凈，不是開始才有的。『在煩惱的法中，看不見有一法減少』，這就是本來就具備的自性染污，不可磨滅。然而，依靠對治的因緣，清凈的般若（prajna，智慧）更加殊勝地顯現出來，這就是清凈的業力熏習的緣故，成就了聖人。煩惱和妄想全部在於此，這就是染污的業力止息的緣故，轉化爲了凡人。 有人問：『染污的業力是無始以來就有的，怎麼能夠滅除呢？清凈的業力本來沒有，怎麼能夠生起呢？』 回答說：『得到諸佛真如（tathata，如實）的作用來熏習內心，所以清凈的業力得以生起。清凈能夠去除染污，所以染污的業力就滅除了。』 有人問：『染污和清凈兩種業力都依靠心性而生起，還能熏習內心。既然都依靠心性而生起，怎麼能夠互相去除呢？』 回答說：『染污的業力雖然依靠心性而生起，但常常違背心性。清凈的業力也依靠心性而生起，常常順應心性。違背具有滅除和遠離的意義，所以能夠被清凈去除。順應具有互相資助的功能，所以能夠去除染污。法界本來就具有這種互相去除的作用，有什麼值得懷疑的呢？』 有人問：『心體的清凈自效能夠生起清凈的業力，還能熏習心體的清凈自性。心體的染污自效能夠生起染污的業力，還能熏習心體的染污自性。這樣說來，染污的業力與清凈的自性不互相熏習、不互相生起，可以稱為相違背。染污的業力與染污的自性互相生起、互相熏習，應該說是相順應。如果相順應，就不可滅除。如果染污的業力雖然與染污的自性相順應，但由於與清凈的自性相違背，所以能夠滅除，那麼也應該清凈的業力雖然與清凈的自性相順應，但由於與染污的自性相違背，也可以被去除。如果兩者都具有違背的意義，所以都具有滅除和遠離的意義，從而能夠儲存清凈、去除染污，那麼也應該兩者都具有順應的意義，都具有互相資助的功能，反而能夠儲存染污、廢除清凈。』
【English Translation】 English version: Therefore, in this sense, each and every sentient being and each and every Buddha fully possesses both defiled and pure natures. The Dharmadhatu (Dharmadhatu, the realm of reality) is inherently so, and has never been without these natures. It is only according to the force of conditioning that their functions arise sequentially, not simultaneously. Therefore, when the conditioning of defilement ceases, it is called 'transforming from the mundane'. When the pure karma arises, it is said to be 'becoming a sage'. However, the two natures of the mind-essence do not actually undergo creation or destruction. Therefore, speaking from the perspective of the nature itself, defilement and purity coexist. According to the theory of conditioning, the mundane and the sacred do not coexist. Therefore, the sutra says: 'In the pure Dharma, not a single Dharma is seen to increase,' which means that the inherent nature is pure from the beginning, not newly acquired. 'In the Dharma of afflictions, not a single Dharma is seen to decrease,' which means that the inherent nature is defiled from the beginning and cannot be extinguished. However, relying on the conditions of antidotes, pure prajna (prajna, wisdom) manifests more excellently, which is because of the conditioning of pure karma, resulting in becoming a sage. Afflictions and delusions are all contained within this, which is because the defiled karma ceases, resulting in transforming from the mundane. Someone asks: 'Defiled karma has been present since beginningless time, how can it be eliminated? Pure karma was originally non-existent, how can it arise?' The answer is: 'By obtaining the function of the Tathata (tathata, suchness) of all Buddhas to condition the mind, pure karma can arise. Purity can remove defilement, so defiled karma is eliminated.' Someone asks: 'Both defiled and pure karma arise depending on the mind-nature, and can also condition the mind. Since both arise depending on the nature, how can they eliminate each other?' The answer is: 'Although defiled karma arises depending on the mind-nature, it always goes against the mind. Pure karma also arises depending on the mind-nature, and always accords with the mind. Going against has the meaning of eliminating and separating, so it can be removed by purity. Accompanying has the ability to mutually assist, so it can remove defilement. The Dharmadhatu inherently has this function of mutual elimination, what is there to doubt?' Someone asks: 'The pure nature of the mind-essence can generate pure karma and also condition the pure nature of the mind-essence. The defiled nature of the mind-essence can generate defiled karma and also condition the defiled nature of the mind-essence. In this case, defiled karma and pure nature do not condition or generate each other, and can be called contradictory. Defiled karma and defiled nature generate and condition each other, and should be called harmonious. If they are harmonious, they cannot be eliminated. If defiled karma, although harmonious with defiled nature, can be eliminated because it contradicts pure nature, then pure karma, although harmonious with pure nature, should also be removable because it contradicts defiled nature. If both have the meaning of contradiction, so both have the meaning of eliminating and separating, thus preserving purity and removing defilement, then both should also have the meaning of harmony, and both have the function of mutual assistance, and instead preserve defilement and abolish purity.'
答曰。我立不如是何為作此難。我言凈業順心故心體凈性即為順本。染業違心故心體染性即是違本。若偏論心體即違順平等。但順本起凈即順凈心不二之體。故有相資之能。違本起染便違真如平等之理。故有滅離之義也。◎
大乘止觀法門卷第一 大正藏第 46 冊 No. 1924 大乘止觀法門
大乘止觀法門卷第二
南嶽思大禪師曲授心要
◎問曰。違本起違末便違不二之體。即應並有滅離之義也。何故上言法界法爾具足二性不可破壞耶。答曰。違本雖起違末。但是理用故與順一味。即不可除。違末雖依違本。但是事用故即有別義是故可滅。以此義故二性不壞之義成也。問曰。我仍不解染用違心之義。愿為說之。答曰。無明染法。實從心體染性而起。但以體闇故。不知自己及諸境界從心而起。亦不知凈心具足染凈二性而無異相。一味平等以不知如此道理。故名之為違。智慧凈法實從心體而起。以明利故能知己及諸法皆從心作。復知心體具足染凈二性而無異相。一味平等以如此稱理而知。故名之為順。如似窮子實從父生父實追念。但以癡故不知己從父生。復不知父意。雖在父舍不認其父。名之為違。復為父誘說經歷多年。乃知己從父生。復知父意。乃認家業受父教敕。名之為順。
【現代漢語翻譯】 現代漢語譯本：回答說：『我所設立的並非如此，為何要這樣為難我呢？』我說，修習清凈之業，順應本心，所以心體的清凈之性就是順應根本。造作染污之業，違背本心，所以心體的染污之性就是違背根本。如果只偏執於心體，就違背了違順平等的道理。但是，順應根本而生起清凈之業，就是順應清凈心不二的本體，所以具有互相資助的功能。違背根本而生起染污之業，就違背了真如平等的道理，所以具有滅除舍離的意義。
《大乘止觀法門》卷第一 大正藏第 46 冊 No. 1924 《大乘止觀法門》
《大乘止觀法門》卷第二
南嶽思大禪師曲授心要
問：『違背根本而生起違背末端，就違背了不二的本體，那麼就應該都具有滅除舍離的意義。』為什麼上面說『法界（Dharmadhatu，宇宙萬法總稱）法爾（naturally，本然）具足二性，不可破壞』呢？答：『違背根本雖然生起違背末端，但是這是理上的作用，所以與順應根本是同一味道，所以不可去除。違背末端雖然依賴於違背根本，但是這是事上的作用，所以具有差別的意義，因此是可以滅除的。』因為這個緣故，二性不壞的意義才能成立。問：『我仍然不理解染污的作用是違背本心的意義，希望您能為我解說。』答：『無明（Avidya，ignorance）的染污之法，實際上是從心體的染污之性而生起的。但是因為心體昏暗的緣故，不知道自己以及各種境界是從心而生起的，也不知道清凈心具足染污和清凈二性而沒有差異之相，是同一味道、平等不二的。因為不知道這樣的道理，所以稱之為違背。智慧的清凈之法，實際上是從心體而生起的，因為光明銳利的緣故，能夠知道自己以及各種法都是從心而造作的，又知道心體具足染污和清凈二性而沒有差異之相，是同一味道、平等不二的。因為這樣稱合理地了知，所以稱之為順應。』就像窮困的兒子，實際上是從父親所生，父親也確實思念著他，但是因為愚癡的緣故，不知道自己是從父親所生，也不知道父親的心意，雖然身在父親的家中，卻不認識自己的父親，這稱之為違背。後來被父親誘導開解，經歷了多年，才知道自己是從父親所生，也知道了父親的心意，於是認識了自己的家業，接受父親的教誨敕令，這稱之為順應。
【English Translation】 English version: He replied, 'What I have established is not like that, why make things difficult for me in this way?' I say, cultivating pure karma accords with one's mind, therefore the pure nature of the mind-essence is in accordance with the root. Creating defiled karma goes against one's mind, therefore the defiled nature of the mind-essence is in opposition to the root. If one is biased towards the mind-essence, then one goes against the equality of accordance and opposition. However, arising pure karma in accordance with the root is in accordance with the non-dual essence of the pure mind, therefore it has the ability to mutually assist. Arising defiled karma in opposition to the root goes against the principle of true thusness (Tathata, suchness) and equality, therefore it has the meaning of extinguishing and abandoning.
The Great Vehicle Method of Cessation and Contemplation, Volume 1 Taisho Tripitaka Volume 46, No. 1924, The Great Vehicle Method of Cessation and Contemplation
The Great Vehicle Method of Cessation and Contemplation, Volume 2
The Great Master Si of Mount Nan-yue Secretly Bestows the Essential Points of the Mind
Question: 'If opposing the root gives rise to opposing the branch, then it opposes the non-dual essence, so it should all have the meaning of extinguishing and abandoning.' Why does the above say 'The Dharmadhatu (universe, realm of phenomena) naturally possesses two natures and cannot be destroyed'? Answer: 'Although opposing the root gives rise to opposing the branch, it is only a matter of principle, so it is of one flavor with accordance, and therefore cannot be removed. Although opposing the branch relies on opposing the root, it is only a matter of practice, so it has a different meaning, and therefore can be extinguished.' Because of this meaning, the meaning of the two natures not being destroyed is established. Question: 'I still do not understand the meaning of defiled function opposing the mind, I hope you can explain it to me.' Answer: 'The defiled dharma of ignorance (Avidya) actually arises from the defiled nature of the mind-essence. However, because the mind-essence is dark, it does not know that itself and all realms arise from the mind, nor does it know that the pure mind possesses both defiled and pure natures without different appearances, being of one flavor and equal. Because it does not know such a principle, it is called opposition. The pure dharma of wisdom actually arises from the mind-essence. Because it is bright and sharp, it can know that itself and all dharmas are made from the mind, and also know that the mind-essence possesses both defiled and pure natures without different appearances, being of one flavor and equal. Because it knows in accordance with reason, it is called accordance.' It is like a poor son, actually born from his father, and the father truly misses him, but because of foolishness, he does not know that he was born from his father, nor does he know his father's intentions. Although he is in his father's house, he does not recognize his father, this is called opposition. Later, he was induced and enlightened by his father, and after many years, he knew that he was born from his father, and also knew his father's intentions, so he recognized his family business and received his father's teachings and commands, this is called accordance.
眾生亦爾。以無明故。不知己身及以諸法悉從心生。復遇諸佛方便教化。故隨順凈心能證真如也。問曰。既說無明染法。與心相違。云何得熏心耶。答曰。無明染法無別有體故不離凈心以不離心故。雖復相違而得相熏。如木出火炎炎違木體而上騰。以無別體不離木故還燒于木。后復不得聞斯譬喻便起燈爐之執也。此明心體具足染性名為不空也。次明心體具足染事者。即彼染性為染業熏。故成無明住地。及一切染法種子。依此種子現種種果報。此無明及與業果即是染事也。然此無明住地及以種子果報等。雖有相別顯現說之為事。而悉一心為體悉不在心外。以是義故復以此心為不空也。譬如明鏡所現色像無別有體。唯是一鏡而復不妨萬像區分不同。不同之狀皆在鏡中顯現。故名不空鏡也。是以起信論言因熏習鏡。謂如實不空。一切世間境界。悉于中現。不出不入不失不壞。常住一心。以一切法即真實性故。以此驗之。具足世間染法。亦是不空如來藏也。上來明具足染凈二法。以明不空義竟。次明藏體一異以釋實有義。就中復有六種差別。一明圓融無礙法界法門。二明因果法身名別之義。三明真體在障出障之理。四明事用相攝之相。五明治惑受報不同之義。六明共不共相識。第一明圓融無礙法界法門者。問曰。不空如來藏者
【現代漢語翻譯】 現代漢語譯本 眾生也是如此。因為無明的緣故，不知道自身以及一切諸法都是從心而生。又遇到諸佛方便教化，所以隨順清凈心就能證得真如（宇宙萬物的本源）。 問：既然說了無明染法與清凈心相違背，怎麼能夠薰染清凈心呢？ 答：無明染法沒有單獨的自體，所以不離清凈心。因為不離清凈心，所以即使相互違背也能相互薰染。比如木頭生出火焰，火焰的炎熱違背木頭的本體而向上升騰，因為沒有單獨的本體，不離開木頭，所以反過來燒木頭。以後不要再聽到這個比喻就執著于燈和爐子。 這說明心體具足染污的性質，稱為『不空』。 其次說明心體具足染污的事相，就是那些染污的性質被染污的業力所薰染，所以成就了無明住地（煩惱的根本）以及一切染法的種子。依靠這些種子顯現種種果報。這無明住地以及業力、果報等，就是染污的事相。 然而這無明住地以及種子、果報等，雖然有相狀上的差別顯現，說之為事相，但都是以一心為本體，都不在心外。因為這個緣故，又以這個心為『不空』。 譬如明鏡所顯現的色像沒有單獨的本體，唯獨是一面鏡子，但又不妨礙萬象區分不同。不同的狀態都在鏡中顯現，所以名為『不空鏡』。 因此，《起信論》說，因為熏習鏡子，所以如實不空，一切世間境界，都在其中顯現，不出不入，不失不壞，常住一心。因為一切法就是真實的自性。 用這個來驗證，具足世間染法，也是不空如來藏（如來藏的另一種說法）。 上面說明具足染凈二法，來闡明不空的含義完畢。 接下來闡明藏體的一異，來解釋實有的含義。其中又有六種差別： 一、闡明圓融無礙法界法門。 二、闡明因果法身（佛的化身）名號差別的含義。 三、闡明真體在障礙中和脫離障礙的道理。 四、闡明事相和作用相互包含的相狀。 五、闡明治理迷惑和承受果報不同的含義。 六、闡明共同和不共同的相識。 第一、闡明圓融無礙法界法門： 問：不空如來藏（如來藏的另一種說法）是怎樣的？
【English Translation】 English version Sentient beings are also like this. Because of ignorance (avidyā), they do not know that their own bodies and all dharmas arise from the mind. Furthermore, encountering the expedient teachings of all Buddhas, they can realize Suchness (tathatā - the true nature of reality) by following the pure mind. Question: Since it is said that defiled dharmas of ignorance are contrary to the pure mind, how can they taint the mind? Answer: The defiled dharmas of ignorance do not have a separate substance, so they are not apart from the pure mind. Because they are not apart from the mind, even though they are contrary, they can still taint each other. For example, fire comes out of wood, and the heat of the flame rises up contrary to the nature of the wood. Because it does not have a separate substance and does not leave the wood, it burns the wood in return. Later, do not cling to the idea of lamps and stoves when you hear this analogy. This explains that the mind-essence possesses defiled nature, which is called 'not empty'. Next, explaining that the mind-essence possesses defiled phenomena means that those defiled natures are tainted by defiled karma, thus forming the ground of ignorance (avidyā-sthiti) and the seeds of all defiled dharmas. Based on these seeds, various karmic retributions manifest. This ground of ignorance, as well as karma and karmic retributions, are defiled phenomena. However, this ground of ignorance, as well as seeds and karmic retributions, although there are differences in appearance and are spoken of as phenomena, all have one mind as their essence and are not outside the mind. Because of this meaning, this mind is again considered 'not empty'. For example, the images reflected in a bright mirror do not have a separate substance; it is only one mirror, but it does not prevent the myriad images from being distinct and different. The different states all appear in the mirror, so it is called 'not empty mirror'. Therefore, the Awakening of Faith says that because of the tainting of the mirror, it is truly not empty, and all worldly realms appear within it, neither going out nor coming in, neither lost nor destroyed, abiding constantly in one mind. Because all dharmas are the true nature. Using this to verify, possessing worldly defiled dharmas is also the not empty Tathāgatagarbha (the womb of the Tathāgata). The above explains possessing both defiled and pure dharmas, thus clarifying the meaning of 'not empty' is complete. Next, explaining the oneness and difference of the essence of the storehouse to explain the meaning of 'truly existent'. Among them, there are six kinds of differences: 1. Explaining the Dharma-gate of the perfectly fused and unobstructed Dharma-realm (dharmadhātu). 2. Explaining the meaning of the difference in names of the causal and resultant Dharma-body (dharmakāya - the body of the Buddha). 3. Explaining the principle of the true essence being in and emerging from obstacles. 4. Explaining the aspect of phenomena and functions interpenetrating each other. 5. Explaining the meaning of governing delusion and receiving retribution differently. 6. Explaining common and uncommon cognitions. First, explaining the Dharma-gate of the perfectly fused and unobstructed Dharma-realm (dharmadhātu): Question: What is the not empty Tathāgatagarbha (the womb of the Tathāgata)?
。為一一眾生各有一如來藏。為一切眾生一切諸佛唯共一如來藏耶。答曰。一切眾生一切諸佛。唯共一如來藏也。問曰。所言藏體具包染凈者。為俱時具為始終具耶。答曰。所言如來藏具染凈者。有其二種。一者性染性凈。二者事染事凈。如上已明也。若據性染性凈即無始以來俱時具有。若據事染事凈即有二種差別。一者一一時中俱具染凈二事。二者始終方具染凈二事。此義云何。謂如來藏體具足一切眾生之性。各各差別不同。即是無差別之差別也。然此一一眾生性中。從本已來複具無量無邊之性。所謂六道四生。苦樂好醜。壽命形量。愚癡智慧等。一切世間染法。及三乘因果等。一切出世凈法。如是等無量差別法性。一一眾生性中。悉具不少也。以是義故如來之藏。從本已來俱時具有染凈二性。以具染性故能現一切眾生等染事。故以此藏為在障本住法身。亦名佛性復具凈性故。能現一切諸佛等凈德。故以此藏為出障法身。亦名性凈法身。亦名性凈涅槃也。然諸一一眾生。無始已來雖復各各具足染凈二性。但以造業不同故。熏種子性成種子用。亦即有別種子用別。故一時之中受報不同。所謂有成佛者。有成二乘果者。有入三塗者。有生天人中者。復於一一趣中無量差別不同。以此論之。如來藏心之內。俱時得具染凈二
【現代漢語翻譯】 現代漢語譯本：問：是否每一個眾生都各自有一個如來藏（Tathagatagarbha，如來所擁有的智慧和功德的儲藏）？還是一切眾生和一切諸佛共同擁有一個如來藏？答：一切眾生和一切諸佛，共同擁有一個如來藏。問：所說的藏體包含染（不凈）和凈（清凈）兩種性質，是同時具備，還是有先後順序？答：所說的如來藏具備染和凈兩種性質，有兩種情況。一是本性上的染和本性上的凈，二是事相上的染和事相上的凈。如前面已經說明的。如果從本性上的染和凈來說，就是從無始以來同時具備。如果從事相上的染和凈來說，就有兩種差別。一是每一個時刻都同時具備染和凈兩種事相，二是始終才具備染和凈兩種事相。這是什麼意思呢？就是說如來藏的本體具足一切眾生的本性，各有差別不同，這就是無差別中的差別。然而，這每一個眾生的本性中，從本來就具備無量無邊的本性，也就是六道四生（各種生命形態），苦樂好醜，壽命長短，愚癡智慧等一切世間的染法，以及三乘（聲聞乘、緣覺乘、菩薩乘）的因果等一切出世間的凈法。像這樣無量差別的法性，在每一個眾生的本性中，都完全具備。因為這個緣故，如來藏從本來就同時具備染和凈兩種本性。因為具備染性，所以能夠顯現一切眾生等染事。所以這個藏是在煩惱遮障中的本住法身（Dharmakaya，佛的法性之身），也叫佛性。又因為具備凈性，所以能夠顯現一切諸佛等凈德。所以這個藏是脫離煩惱遮障的法身，也叫性凈法身，也叫性凈涅槃（Nirvana，解脫）。然而，每一個眾生，從無始以來雖然各自具備染和凈兩種本性，但是因為造業不同，熏習種子本性成為種子作用，也就有了不同的種子作用。所以一時之中所受的果報不同，有成就佛果的，有成就二乘果的，有墮入三塗（地獄、餓鬼、畜生）的，有生於天人中的。又在每一個趣向中，有無量差別不同。以此來說，如來藏心中，同時具備染凈二
【English Translation】 English version: Question: Does each individual sentient being possess their own Tathagatagarbha (the womb of the Tathagata, the storehouse of wisdom and merit possessed by the Buddha)? Or do all sentient beings and all Buddhas share a single Tathagatagarbha? Answer: All sentient beings and all Buddhas share a single Tathagatagarbha. Question: Regarding the statement that the essence of the 'garbha' (womb/storehouse) encompasses both defilement and purity, are they simultaneously present, or do they manifest sequentially? Answer: Regarding the statement that the Tathagatagarbha possesses both defilement and purity, there are two aspects to consider. First, there is inherent defilement and inherent purity. Second, there is defilement in phenomena and purity in phenomena. As explained earlier. If we consider inherent defilement and inherent purity, they have been simultaneously present since beginningless time. If we consider defilement and purity in phenomena, there are two distinctions. First, at every moment, both defiled and pure phenomena are simultaneously present. Second, defiled and pure phenomena are fully present sequentially. What does this mean? It means that the essence of the Tathagatagarbha fully encompasses the nature of all sentient beings, each with their own distinct differences. This is the difference within non-difference. However, within the nature of each sentient being, from the very beginning, there exist limitless and boundless natures, such as the six realms of existence (gods, demigods, humans, animals, hungry ghosts, and hell beings) and the four modes of birth (womb-born, egg-born, moisture-born, and spontaneously born), suffering and happiness, beauty and ugliness, lifespan, form and measure, ignorance and wisdom, and all worldly defiled phenomena, as well as the causes and effects of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), and all transcendental pure phenomena. Such limitless and diverse natures are fully present within the nature of each sentient being. For this reason, the Tathagatagarbha has inherently possessed both defiled and pure natures from the very beginning. Because it possesses defiled nature, it can manifest all defiled phenomena such as sentient beings. Therefore, this 'garbha' is the inherently abiding Dharmakaya (the body of the Dharma, the body of the Buddha's teachings) within the obstructions of afflictions, also known as Buddha-nature. Furthermore, because it possesses pure nature, it can manifest all pure virtues such as all Buddhas. Therefore, this 'garbha' is the Dharmakaya that has emerged from the obstructions of afflictions, also known as the inherently pure Dharmakaya, also known as inherently pure Nirvana (liberation). However, although each sentient being has possessed both defiled and pure natures since beginningless time, due to differences in their actions (karma), the inherent nature of the seeds is influenced and transformed into the function of the seeds, resulting in different functions of the seeds. Therefore, at any given moment, the retributions received are different. Some attain Buddhahood, some attain the fruits of the Two Vehicles, some fall into the Three Lower Realms (hell, hungry ghosts, and animals), and some are born in the realms of gods and humans. Furthermore, within each realm, there are limitless differences. Considering this, within the mind of the Tathagatagarbha, both defilement and purity are simultaneously
事。如一時中一切時中亦復如是也。然此一一凡聖。雖於一時之中受報各別。但因緣之法無定故。一一凡聖無始以來具經諸趣無數回返。后遇善友教修出離學三乘行及得道果。以此論之一一眾生始終乃具染凈二事。何以故。以一眾生受地獄身時無餘趣報。受天報時亦無餘趣報。受一一趣中一一身時亦無餘身報。又受世間報時不得有出世果。受出世果時無世間報。以是義故。一眾生不得俱時具染凈二事。始終方具二事也。一切眾生亦如是。是故如來之藏有始終方具染凈二事之義也。問曰。如來之藏具如是等無量法性之時。為有差別為無差別。答曰。藏體平等實無差別。即是空如來藏。然此藏體復有不可思議用。故具足一切法性有其差別即是不空如來藏。此蓋無差別之差別也。此義云何。謂非如泥團具眾微塵也。何以故。泥團是假微塵是實。故一一微塵各有別質。但以和合成一團泥。此泥團即具多塵之別。如來之藏即不如是。何以故。以如來藏是真實法圓融無二故。是故如來之藏全體是一眾生一毛孔性。全體是一眾生一切毛孔性。如毛孔性。其餘一切所有世間一一法性亦復如是。如一眾生世間法性。一切眾生所有世間一一法性。一切諸佛所有出世間一一法性亦復如是。是如來藏全體也。是故舉一眾生一毛孔性。即攝一切眾
【現代漢語翻譯】 現代漢語譯本：事情。如果一個時間點中的一切時間點也是如此。然而，這些凡人和聖人，雖然在同一時間點中承受的果報各不相同，但因為因緣之法沒有定性，所以每一個凡人和聖人從無始以來都經歷過無數輪迴。之後遇到善知識教導修行出離，學習三乘之行，最終證得道果。因此，從這個角度來說，每一個眾生從始至終都具備染污和清凈兩種狀態。為什麼呢？因為一個眾生承受地獄之身時，沒有其他道的果報；承受天道果報時，也沒有其他道的果報；在每一個道中承受每一個身體時，也沒有其他的身體果報。而且，承受世間果報時，不可能有出世間的果；承受出世間果時，就沒有世間的果報。因為這個緣故，一個眾生不可能同時具備染污和清凈兩種狀態，而是從始至終才具備這兩種狀態。一切眾生也是如此。所以，如來藏具有從始至終具備染污和清凈兩種狀態的含義。問：如來藏具備如此等等無量法性的時候，是有差別還是沒有差別？答：藏體平等，實際上沒有差別，這就是空如來藏。然而，這個藏體又有不可思議的作用，所以具足一切法性，有其差別，這就是不空如來藏。這大概就是沒有差別的差別。這個道理是什麼呢？不是像泥團包含眾多微塵那樣。為什麼呢？因為泥團是虛假的，微塵是真實的，所以每一個微塵都有各自不同的本質，只是通過混合才成為一個泥團。這個泥團就具備了眾多微塵的差別。如來藏不是這樣的。為什麼呢？因為如來藏是真實法，圓融無二。所以，如來藏的全體是一個眾生一個毛孔的自性，全體是一個眾生一切毛孔的自性。像毛孔的自性一樣，其餘一切所有的世間一一法性也是如此。像一個眾生的世間法性一樣，一切眾生所有的世間一一法性，一切諸佛所有的出世間一一法性也是如此。這就是如來藏的全體。所以，舉一個眾生一個毛孔的自性，就攝取了一切眾
【English Translation】 English version: Matters are such that just as it is in one moment, so it is in all moments. However, although these ordinary beings and sages each receive different retributions in one moment, because the law of cause and condition is not fixed, each ordinary being and sage has experienced countless returns through all realms since beginningless time. Later, they encounter good friends who teach them to cultivate liberation, study the practices of the Three Vehicles, and attain the fruit of the path. Therefore, from this perspective, each sentient being possesses both defilement and purity from beginning to end. Why? Because when a sentient being receives the body of hell, there is no retribution from other realms. When receiving the retribution of the heavens, there is no retribution from other realms. When receiving each body in each realm, there is no retribution from other bodies. Moreover, when receiving worldly retribution, there can be no supramundane fruit. When receiving supramundane fruit, there is no worldly retribution. For this reason, one sentient being cannot simultaneously possess both defilement and purity; only from beginning to end does one possess both. All sentient beings are the same. Therefore, the Tathagatagarbha (如來之藏, the Womb of the Tathagata) has the meaning of possessing both defilement and purity from beginning to end. Question: When the Tathagatagarbha possesses such immeasurable Dharmata (法性, nature of phenomena), is there differentiation or no differentiation? Answer: The essence of the Garbha is equal and in reality without differentiation; this is the Empty Tathagatagarbha (空如來藏). However, this essence of the Garbha also has inconceivable functions, so it is complete with all Dharmata and has its differentiation; this is the Non-Empty Tathagatagarbha (不空如來藏). This is probably the differentiation of non-differentiation. What is the meaning of this? It is not like a lump of clay containing many dust particles. Why? Because the lump of clay is false and the dust particles are real, so each dust particle has its own distinct substance, but they are combined to form one lump of clay. This lump of clay possesses the differentiation of many dust particles. The Tathagatagarbha is not like this. Why? Because the Tathagatagarbha is the true Dharma, perfectly fused and non-dual. Therefore, the entirety of the Tathagatagarbha is the nature of one sentient being's one pore, and the entirety is the nature of one sentient being's all pores. Like the nature of a pore, all other worldly Dharmata are also like this. Like the worldly Dharmata of one sentient being, all worldly Dharmata of all sentient beings, and all supramundane Dharmata of all Buddhas are also like this. This is the entirety of the Tathagatagarbha. Therefore, mentioning the nature of one pore of one sentient being encompasses all
生所有世間法性。及攝一切諸佛所有出世間法性。如舉一毛孔性即攝一切法性。舉其餘一切世間一一法性亦復如是。即攝一切法性如舉世間一一法性。即攝一切法性。舉一切出世間所有一一法性亦復如是。即攝一切法性。又復如舉一毛孔事。即攝一切世出世事。如舉一毛孔事即攝一切事。舉其餘世間出世間中一切所有隨一一事亦復如是。即攝一切世出世事。何以故。謂以一切世間出世間事。即以彼世間出世間性為體故。是故世間出世間性體融相攝。故世間出世間事。亦即圓融相攝無礙也。是故經言心佛及眾生是三無差別。譬如明鏡體具一切像性各各差別不同。即是無差別之差別也。若此鏡體本無像性差別之義者。設有眾色來對像終不現。如彼熾火雖復明凈不能現像者。以其本無像性也。既見鏡能現像。定知本具像性。以是義故。此一明鏡於一時中。俱能現於一切凈穢等像。而復凈像不妨于穢。穢像不妨于凈。無障無礙凈穢用別。雖然有此像性像相之別。而復圓融不異。唯是一鏡。何以故。謂以此鏡全體是一毛孔像性故。全體是一切毛孔像性故。如毛孔像性。其餘一一微細像性一一粗大。像性一凈像性一穢。像性等亦復如是。是鏡全體也。是故若舉一毛孔像性。即攝其餘一切像性。如舉一毛孔像性。即攝一切像性。舉其
【現代漢語翻譯】 現代漢語譯本 產生所有世間法的自性，以及攝取一切諸佛所有的出世間法的自性。比如舉出一個毛孔的自性，就攝取了一切法的自性。舉起其餘一切世間法中的每一種法的自性也是如此，即攝取一切法的自性。如同舉起世間每一種法的自性，就攝取一切法的自性一樣，舉起一切出世間所有每一種法的自性也是如此，即攝取一切法的自性。 又如同舉出一個毛孔的事，就攝取了一切世間和出世間的事。如同舉出一個毛孔的事就攝取一切事一樣，舉起其餘世間出世間中一切所有隨一種事也是如此，即攝取一切世間和出世間的事。為什麼呢？因為一切世間和出世間的事，都是以那世間和出世間的自性為本體的緣故。所以世間和出世間的自性本體融合互相攝取，因此世間和出世間的事，也就圓融互相攝取沒有障礙。 所以經書上說，『心(Citta)，佛(Buddha)及眾生(Sattva)是三無差別』。譬如明亮的鏡子，本體具有一切影像的自性，各種影像的差別不同，就是無差別的差別。如果這鏡子的本體本來沒有影像自性差別的意義，即使有各種顏色對著它，影像最終也不會顯現。如同熾熱的火焰雖然明亮乾淨，也不能顯現影像一樣，因為它本來沒有影像的自性。既然看到鏡子能顯現影像，必定知道它本來具有影像的自性。因為這個緣故，這一面明鏡在同一時間中，能夠同時顯現一切清凈和污穢等影像，而且清凈的影像不妨礙污穢的，污穢的影像不妨礙清凈的，沒有阻礙，清凈和污穢的功用各不相同。雖然有這影像的自性和影像的形相的差別，卻又圓融不異，唯一是一面鏡子。為什麼呢？因為這鏡子的全體是一個毛孔的影像自性的緣故，全體是一切毛孔的影像自性的緣故。如同毛孔的影像自性，其餘每一種微細的影像自性，每一種粗大的影像自性，一種清凈的影像自性，一種污穢的影像自性等等也是如此，是鏡子的全體。所以如果舉出一個毛孔的影像自性，就攝取了其餘一切影像自性。如同舉出一個毛孔的影像自性，就攝取了一切影像自性，舉起其
【English Translation】 English version Generating all natures of mundane dharmas, and encompassing all natures of supramundane dharmas possessed by all Buddhas (Enlightened Beings). For example, by raising the nature of one pore, one encompasses the nature of all dharmas. Raising each and every dharma nature in all mundane dharmas is also the same, that is, encompassing the nature of all dharmas. Just as raising each and every dharma nature of the mundane encompasses the nature of all dharmas, raising each and every dharma nature of all supramundane dharmas is also the same, that is, encompassing the nature of all dharmas. Furthermore, just as raising the matter of one pore encompasses all mundane and supramundane matters. Just as raising the matter of one pore encompasses all matters, raising each and every matter among all mundane and supramundane matters is also the same, that is, encompassing all mundane and supramundane matters. Why? Because all mundane and supramundane matters take the nature of those mundane and supramundane matters as their substance. Therefore, the substance of mundane and supramundane natures merges and encompasses each other. Hence, mundane and supramundane matters also perfectly merge and encompass each other without obstruction. Therefore, the sutra says, 'The Mind (Citta), the Buddha (Buddha), and sentient beings (Sattva) are three without difference.' For example, a bright mirror inherently possesses the nature of all images, and the differences between the various images are the differences without difference. If the substance of this mirror originally had no meaning of difference in the nature of images, even if various colors were placed in front of it, the images would ultimately not appear. Just like a blazing fire, although bright and clean, cannot reflect images because it originally lacks the nature of images. Since we see that the mirror can reflect images, we definitely know that it inherently possesses the nature of images. For this reason, this one bright mirror can simultaneously reflect all pure and impure images at the same time, and the pure images do not obstruct the impure ones, and the impure images do not obstruct the pure ones. There is no obstruction, and the functions of purity and impurity are distinct. Although there are differences in the nature and appearance of these images, they are perfectly merged and not different, being only one mirror. Why? Because the entirety of this mirror is the image nature of one pore, and the entirety is the image nature of all pores. Just like the image nature of a pore, the rest of each subtle image nature, each coarse image nature, one pure image nature, one impure image nature, and so on, are also the same, being the entirety of the mirror. Therefore, if one raises the image nature of one pore, one encompasses the rest of all image natures. Just as raising the image nature of one pore encompasses all image natures, raising the
餘一一像性亦復如是。即攝一切像性也。又若舉一毛孔像相即攝一切像相。如舉一毛孔像相即攝一切像相。舉其餘一一像相亦復如是。即攝一切像相。何以故。以一切像相即以彼像性為體故。是故一切像性體融相攝。故一切像相亦即相融相攝也。以是譬故。一切諸佛一切眾生。同一凈心如來之藏不相妨礙。即應可信。是故經言。譬如明凈鏡隨對面像現。各各不相知。業性亦如是。此義云何。謂明凈鏡者。即喻凈心體也。隨對者。即喻凈心體具一切法性。故能受一切熏習。隨其熏別現報不同也。面者。即喻染凈二業也。像現者。即喻心體染凈二性依熏力。故現染凈二報也。各各不相知者。即喻凈心與業果報各不相知也。業者。染凈二業合上面也。性者。即是真心染凈二性。合上明鏡具一切像性也。亦如是者。總結成此義也。又復長行問云。心性是一者。此據法性體融說為一也。云何能生種種果報者。謂不解無差別之差別。故言云何能生種種果報也。此修多羅中喻意。偏明心效能生世間果報。今即通明能生世出世果亦無所妨也。是故論云。三者用大。能生世間出世間善惡因果。故以此義故。一切凡聖一心為體。決定不疑也。又復經言。一切諸佛法身。唯是一法身者。此即證知一切諸佛同一真心為體。以一切諸佛法身是一故
。一切眾生及與諸佛即同一法身也。何以故。修多羅為證故。所證云何。謂即此法身流轉五道說名眾生。反流盡源說名為佛。以是義故。一切眾生一切諸佛。唯共一清凈心。如來之藏平等法身也。此明第一圓融無礙法界法門竟。次明第二因果法身名別之義。問曰。既言法身唯一。何故上言眾生本住法身。及云諸佛法身耶。答曰。此有二義。一者以事約體說此二名。二者約事辨性以性約體說此二名。所言以事約體說二法身名者。然法身雖一。但所現之相凡聖不同。故以事約體說言諸佛法身眾生法身之異。然其心體平等實無殊二也。若復以此無二之體。收彼所現之事者。彼事亦即平等凡聖一味也。譬如一明鏡能現一切色像。若以像約鏡。即云人像體鏡。馬像體鏡。即有眾鏡之名。若廢像論鏡其唯一焉。若復以此無二之鏡體。收彼人馬之異像者。人馬之像亦即同體無二也。凈心如鏡凡聖如像。類此可知。以是義故常同常別。法界法門以常同故。論云。平等真法界佛不度眾生。以常別故。經云。而常修凈土教化諸眾生。此明約事辨體也。所言約事辨性以性約體說有凡聖法身之異名者。所謂以此真心能現凈德故。即知真心本具凈性也。復以真心能現染事故。即知真心本具染性也。以本具染性故。說名眾生法身。以本具凈性故。說
【現代漢語翻譯】 現代漢語譯本：一切眾生和諸佛實際上是同一個法身（Dharmakaya，佛的真身）。為什麼這麼說呢？因為修多羅（Sutra，佛經）可以作為證明。證明的是什麼呢？就是這個法身在五道（指地獄、餓鬼、畜生、人、天）中流轉，所以叫做眾生；反過來，迴歸到源頭，就叫做佛。因為這個緣故，一切眾生和一切諸佛，共同擁有一個清凈心，也就是如來藏（Tathagatagarbha，如來所藏的功德）和平等法身。以上說明了第一重圓融無礙的法界法門完畢。 接下來闡明第二重因果法身名相有別的意義。有人問：既然說只有一個法身，為什麼前面說眾生本來安住於法身，又說諸佛的法身呢？回答說：這裡有兩種意義。第一種是從現象上依附於本體來說這兩種名稱。第二種是從現象上辨別自性，再從自性上依附於本體來說這兩種名稱。所謂從現象上依附於本體來說兩種法身名稱，是說法身雖然只有一個，但是所顯現的形象，凡夫和聖人不同。所以從現象上依附於本體，說有諸佛法身和眾生法身的區別。然而它們的心體是平等的，實際上沒有差別。如果再用這個沒有差別的本體，來包容那些所顯現的現象，那麼那些現象也就平等，凡夫和聖人成為一體。譬如一面明鏡，能夠顯現一切色像。如果從像來依附於鏡子，就說人像的本體是鏡子，馬像的本體是鏡子，這樣就有多種鏡子的名稱。如果拋開像來談論鏡子，那麼鏡子只有一個。如果再用這個沒有差別的鏡體，來包容人像和馬像的不同，那麼人像和馬像也就同體沒有差別。清凈心就像鏡子，凡夫和聖人就像鏡中的影像，可以依此類推。因為這個緣故，常同也常別。法界法門因為常同的緣故，《論》中說：『平等真法界，佛不度眾生。』因為常別的緣故，《經》中說：『而常修凈土，教化諸眾生。』以上說明了從現象上辨別本體。所謂從現象上辨別自性，再從自性上依附於本體來說有凡夫和聖人法身的不同名稱，是說因為這個真心能夠顯現清凈的功德，所以就知道真心本來具有清凈的自性。又因為真心能夠顯現染污的事情，所以就知道真心本來具有染污的自性。因為本來具有染污的自性，所以叫做眾生法身。因為本來具有清凈的自性，所以說
【English Translation】 English version: All sentient beings and all Buddhas are actually the same Dharmakaya (the body of truth, the true body of the Buddha). Why is this so? Because the Sutras (Buddhist scriptures) can serve as proof. What is being proven? It is that this Dharmakaya flows through the five paths (referring to hell, hungry ghosts, animals, humans, and gods), and therefore it is called sentient beings; conversely, returning to the source, it is called Buddha. For this reason, all sentient beings and all Buddhas share one pure mind, which is the Tathagatagarbha (the womb of the Tathagata, the storehouse of the merits of the Thus Come One) and the equal Dharmakaya. The above explains the first layer of perfect and unobstructed Dharmadhatu (the realm of reality) Dharma gate completely. Next, we will explain the meaning of the difference in names between the Dharmakaya of cause and effect. Someone asks: Since it is said that there is only one Dharmakaya, why did you say earlier that sentient beings originally dwell in the Dharmakaya, and also say the Dharmakaya of the Buddhas? The answer is: There are two meanings here. The first is to speak of these two names by attaching to the substance from the phenomenon. The second is to distinguish the nature from the phenomenon, and then attach to the substance from the nature to speak of these two names. The so-called speaking of the names of the two Dharmakayas by attaching to the substance from the phenomenon means that although the Dharmakaya is only one, the images that appear are different for ordinary people and sages. Therefore, by attaching to the substance from the phenomenon, it is said that there is a difference between the Dharmakaya of the Buddhas and the Dharmakaya of sentient beings. However, their mind-essence is equal, and there is actually no difference. If we use this non-dual substance to encompass the phenomena that appear, then those phenomena will also be equal, and ordinary people and sages will become one. For example, a bright mirror can reflect all kinds of images. If we attach to the mirror from the image, we say that the essence of the human image is the mirror, and the essence of the horse image is the mirror, so there are many names for the mirror. If we talk about the mirror without the image, then there is only one mirror. If we use this non-dual mirror-essence to encompass the different images of humans and horses, then the images of humans and horses will also be non-dual in essence. The pure mind is like a mirror, and ordinary people and sages are like the images in the mirror, and we can infer from this. For this reason, it is always the same and always different. Because the Dharmadhatu Dharma gate is always the same, the 'Treatise' says: 'The equal true Dharmadhatu, the Buddha does not save sentient beings.' Because it is always different, the 'Sutra' says: 'But always cultivate the Pure Land and teach all sentient beings.' The above explains distinguishing the substance from the phenomenon. The so-called distinguishing the nature from the phenomenon, and then attaching to the substance from the nature to speak of the different names of the Dharmakaya of ordinary people and sages, means that because this true mind can manifest pure merits, we know that the true mind originally possesses pure nature. Also, because the true mind can manifest defiled things, we know that the true mind originally possesses defiled nature. Because it originally possesses defiled nature, it is called the Dharmakaya of sentient beings. Because it originally possesses pure nature, it is said
名諸佛法身。以此義故。有凡聖法身之異名。若廢二性之能以論心體者。即非染非凈。非聖非凡。非一非異。非靜非亂。圓融平等不可名目。但以無異相故。稱之為一。復是諸法之實。故名為心。復為一切法所依止。故名平等法身。依此平等法身有染凈性。故得論凡聖法身之異。然實無別有體。為凡聖二種法身也。是故道一切凡聖同一法身亦無所妨。何以故。以依平等義故。道一一凡一一聖各別法身亦無所失。何以故。以依性別義故。問曰。如來之藏體具染凈二性者。為是習以成性。為是不改之性耶。答曰。此是理體用不改之性。非習成之性也。故云。佛性大王非造作法。焉可習成也。佛性即是凈性既不可造作。故染性與彼同體。是法界法爾亦不可習成。問曰。若如來藏體具染效能生生死者。應言佛性之中有眾生。不應言眾生身中有佛性。答曰。若言如來藏體具染效能生生死者。此明法效能生諸法之義。若言眾生身中有佛性者。此明體為相隱之語。如說一切色法依空而起悉在空內。復言一切色中悉有虛空。空喻真性。色喻眾生。類此可知。以是義故。如來藏效能生生死。眾生身中悉有佛性義不相妨。問曰。真如出障既名性凈涅槃。真如在障應名性染生死。何得稱為佛性耶。答曰。在纏之實雖體具染性。故能建生死之用
【現代漢語翻譯】 現代漢語譯本 被稱為諸佛法身。因此，才有凡夫和聖人法身的區別。如果拋開二性（染凈二性）的功能來討論心體，那麼它就既非染污也非清凈，既非聖人也非凡夫，既非單一也非差異，既非靜止也非混亂，圓融平等，無法用言語來描述。只是因為沒有差異的表相，所以稱之為『一』。而且它是諸法的真實本質，所以稱為『心』。又因為一切法都依它而存在，所以名為平等法身。依據這平等法身，才有染凈的性質，所以才能討論凡夫和聖人法身的區別。然而實際上並沒有另外一個獨立的本體，作為凡夫和聖人這兩種法身。因此，說一切凡夫和聖人都是同一個法身，也沒有什麼妨礙。為什麼呢？因為是依據平等之義。說每一個凡夫、每一個聖人各有不同的法身，也沒有什麼過失。為什麼呢？因為是依據性質差別的意義。 問：如來之藏（Tathagatagarbha，如來藏）的本體具有染凈二性，這是通過後天習染而形成的性質，還是本來就不可改變的性質呢？ 答：這是理體（本體）本具、作用上不可改變的性質，不是通過後天習染而形成的性質。所以說，佛性（Buddha-nature）如同大王，不是人為造作的，怎麼能通過後天習染而形成呢？佛性就是清凈的性質，既然不可人為造作，那麼染污的性質與它同體，是法界（Dharmadhatu，宇宙）本來的法則，也不可能通過後天習染而形成。 問：如果如來藏的本體具有染污的性質，能夠產生生死輪迴，那麼應該說佛性之中有眾生，不應該說眾生身中有佛性。 答：如果說如來藏的本體具有染污的性質，能夠產生生死輪迴，這是說明法效能夠產生諸法的意義。如果說眾生身中有佛性，這是說明本體被現象所遮蔽的說法。比如，說一切色法（物質現象）都依空而生起，都在空之內，又說一切色法之中都有虛空。空比喻真性（真實本性），色比喻眾生。可以依此類推。因為這個緣故，如來藏能夠產生生死輪迴，眾生身中都有佛性，這兩種說法並不互相妨礙。 問：真如（Tathata，真如）脫離了障礙，就稱為性凈涅槃（Nirvana，涅槃），那麼真如在障礙之中，應該稱為性染生死，怎麼能稱為佛性呢？ 答：在纏縛之中的真實本體，雖然本體具有染污的性質，所以能夠建立生死輪迴的作用。
【English Translation】 English version It is called the Dharmakaya (Dharma-body) of all Buddhas. Because of this meaning, there are different names for the Dharmakaya of ordinary beings and sages. If we discuss the essence of mind by abandoning the functions of the two natures (defiled and pure natures), then it is neither defiled nor pure, neither sage nor ordinary, neither one nor different, neither still nor chaotic, perfectly harmonious and equal, beyond description. It is only called 'one' because it has no different appearances. Moreover, it is the reality of all dharmas, so it is called 'mind'. Furthermore, because all dharmas rely on it, it is called the Equal Dharmakaya. Based on this Equal Dharmakaya, there are defiled and pure natures, so we can discuss the differences between the Dharmakaya of ordinary beings and sages. However, in reality, there is no separate entity as the two kinds of Dharmakaya, ordinary and sage. Therefore, saying that all ordinary beings and sages share the same Dharmakaya is not contradictory. Why? Because it is based on the meaning of equality. Saying that each ordinary being and each sage has a separate Dharmakaya is also not a mistake. Why? Because it is based on the meaning of different natures. Question: If the essence of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) possesses both defiled and pure natures, is this a nature formed through acquired habits, or is it an immutable nature? Answer: This is an immutable nature inherent in the principle and essence, not a nature formed through acquired habits. Therefore, it is said that Buddha-nature (Buddha-nature) is like a great king, not something artificially created, so how can it be formed through acquired habits? Buddha-nature is pure nature, and since it cannot be artificially created, the defiled nature is of the same essence as it, and it is the natural law of the Dharmadhatu (Dharmadhatu, the realm of Dharma), which also cannot be formed through acquired habits. Question: If the essence of the Tathagatagarbha possesses a defiled nature that can generate samsara (birth and death), then it should be said that there are sentient beings within Buddha-nature, and it should not be said that there is Buddha-nature within the bodies of sentient beings. Answer: If it is said that the essence of the Tathagatagarbha possesses a defiled nature that can generate samsara, this explains the meaning that Dharma-nature can generate all dharmas. If it is said that there is Buddha-nature within the bodies of sentient beings, this explains that the essence is obscured by phenomena. For example, it is said that all form dharmas (material phenomena) arise dependent on emptiness and are all within emptiness, and it is also said that there is emptiness within all form dharmas. Emptiness is a metaphor for true nature (true essence), and form is a metaphor for sentient beings. Similar analogies can be made. For this reason, the Tathagatagarbha can generate samsara, and all sentient beings have Buddha-nature within their bodies, these two statements do not contradict each other. Question: If Suchness (Tathata, Thusness) is free from obstacles, it is called intrinsically pure Nirvana (Nirvana, liberation), then Suchness within obstacles should be called intrinsically defiled samsara, how can it be called Buddha-nature? Answer: The true essence in entanglement, although the essence possesses a defiled nature, can establish the function of samsara.
。而即體具凈性故。畢竟有出障之能。故稱佛性。若據真體具足染凈二性之義者。莫問在障出障。俱得稱為性凈涅槃。併合名性染生死。但名涉事染化儀有濫。是故在障出障俱匿性染之義也。又復事染生死唯多熱惱。事凈涅槃偏足清涼。是以單彰性凈涅槃。為欲起彼事凈之泥洹。便隱性染輪迴。冀得廢斯事染之生死。若孤題性染惑者。便則無羨于真源。故偏導清升愚子遂乃有欣于實際。是故在障出障法身俱隱性染之名。有垢無垢真如並彰性凈之號。此明第二因果法身名別之義竟。次明第三在障出障之義。問曰。既言真如法身平等無二。何得論在障出障有垢無垢之異耶。答曰。若論心體平等實無障與不障不論垢與不垢。若就染凈二性。亦復體融一味不相妨礙。但就染性依熏起故有障垢之名。此義云何。謂以染業熏于真心違性故。性依熏力起種種染用。以此染用違隱真如順用之照性。故即說此違用之暗以為能障。亦名為垢。此之垢用不離真體故。所以即名真如心為在障法身。亦名為有垢真如。若以凈業熏于真心順性故。性依熏力起種種凈用。能除染用之垢。以此凈用順顯真心體照之明性。故即說此順用之照。以為圓覺大智。亦即名大凈波羅蜜。然此凈用不離真體故。所以即名真心為出障法身。亦名無垢真如。以是義故。若
【現代漢語翻譯】 現代漢語譯本：而且因為本體具有清凈的本性，所以畢竟具有脫離障礙的能力，因此稱為佛性（Buddha-nature）。如果根據真如本體具足染凈二性的意義來說，無論是在障礙中還是脫離障礙，都可以稱為性凈涅槃（inherently pure Nirvana），並且合稱為性染生死（inherently defiled Samsara）。但是因為名稱涉及到事相上的染污變化容易產生混淆，所以無論是在障礙中還是脫離障礙，都隱藏了性染的意義。而且事相上的染污生死唯有更多的熱惱，事相上的清凈涅槃偏偏具足清涼。因此，單獨彰顯性凈涅槃，是爲了生起那事相上的清凈涅槃，便隱藏了性染輪迴，希望能夠廢除這事相上的染污生死。如果單獨提出性染迷惑，那就沒有什麼值得羨慕的真源了，所以偏重引導清凈上升，愚昧的人因此才會有欣慕實際。因此，無論是在障礙中還是脫離障礙，法身（Dharmakaya）都隱藏了性染的名稱，有垢無垢的真如（Tathata）都彰顯性凈的稱號。以上說明了第二種因果法身名稱不同的意義完畢。接下來闡明第三種在障礙中和脫離障礙的意義。問：既然說真如法身平等無二，為什麼可以討論在障礙中和脫離障礙，有垢和無垢的差異呢？答：如果從心體平等來說，實際上沒有障礙與不障礙，不論有垢與無垢。如果就染凈二性來說，也同樣本體融合爲一體，互不妨礙。但是就染性依靠熏習而生起，所以有障礙和垢染的名稱。這個意義是什麼呢？就是說用染業熏習真心，違背了本性，所以本性依靠熏習的力量生起種種染污的作用。用這種染污的作用違背和遮蔽了真如順應作用的照性，所以就說這種違背作用的昏暗是能夠障礙的，也稱為垢染。這種垢染的作用不離開真如本體，所以就稱真如心為在障礙法身，也稱為有垢真如。如果用清凈的行業熏習真心，順應了本性，所以本性依靠熏習的力量生起種種清凈的作用，能夠去除染污作用的垢染。用這種清凈的作用順應和顯現真心本體照耀的光明本性，所以就說這種順應作用的照耀，是圓滿覺悟的大智慧，也稱為大凈波羅蜜（Paramita）。然而這種清凈的作用不離開真如本體，所以就稱真心為出障礙法身，也稱為無垢真如。因為這個緣故，如果 若
【English Translation】 English version: Moreover, because the substance inherently possesses a pure nature, it ultimately has the ability to escape obstacles, hence it is called Buddha-nature. If according to the meaning that the true substance fully possesses both defiled and pure natures, then whether in or out of obstruction, both can be called inherently pure Nirvana, and collectively named inherently defiled Samsara. However, because the name involves defiled transformations in phenomena, which can lead to confusion, the meaning of inherent defilement is hidden whether in or out of obstruction. Furthermore, defiled phenomena of Samsara only have more heat and vexation, while pure phenomena of Nirvana are particularly full of coolness. Therefore, inherently pure Nirvana is singularly emphasized, in order to give rise to that pure phenomenal Nirvana, and inherent defilement of reincarnation is concealed, hoping to abolish this defiled phenomenal Samsara. If the topic of inherent defilement and delusion is isolated, then there would be nothing to admire in the true source. Therefore, the guidance leans towards purity and ascent, so that foolish beings may have joy in the ultimate reality. Therefore, whether in or out of obstruction, the Dharmakaya (Body of Essence) conceals the name of inherent defilement, and whether with or without defilement, the Tathata (Suchness) manifests the title of inherent purity. This concludes the explanation of the difference in names of the second cause-and-effect Dharmakaya. Next, the meaning of the third, being in or out of obstruction, is explained. Question: Since it is said that the Tathata Dharmakaya is equal and non-dual, how can one discuss the difference between being in or out of obstruction, having defilement or being without defilement? Answer: If speaking from the perspective of the mind's substance being equal, there is actually no obstruction or non-obstruction, no defilement or non-defilement. If speaking from the perspective of the two natures of defilement and purity, they are also integrated as one, without hindering each other. However, because the defiled nature arises based on conditioning, there is the name of obstruction and defilement. What is this meaning? It means that using defiled karma to condition the true mind violates the inherent nature, so the nature relies on the power of conditioning to give rise to various defiled functions. Using these defiled functions to violate and obscure the illuminating nature of the true nature's conforming function, therefore, this darkness of the violating function is said to be capable of obstructing, and is also called defilement. Because this function of defilement does not depart from the true substance, therefore, the true mind is called the Dharmakaya in obstruction, and is also called defiled Tathata. If using pure karma to condition the true mind, it conforms to the inherent nature, so the nature relies on the power of conditioning to give rise to various pure functions, which can remove the defilement of defiled functions. Using these pure functions to conform to and reveal the bright nature of the true mind's illuminating substance, therefore, this illumination of the conforming function is said to be the great wisdom of perfect enlightenment, and is also called the great pure Paramita (Perfection). However, because this pure function does not depart from the true substance, therefore, the true mind is called the Dharmakaya out of obstruction, and is also called undefiled Tathata. For this reason, if
總據一切凡聖以論出障在障之義。即真如法身於一時中並具在障出障二用。若別據一一凡聖以論在障出障之義。即真如法身始終方具在障出障二事也。然此有垢無垢在障出障之別。但約于染凈之用說也。非是真心之體有此垢與不垢障與不障。問曰。違用既論為垢障。違性應說為礙染。答曰。具是障性垢性亦得名為性障性垢。此蓋平等之差別。圓融之能所。然即唯一真心。勿謂相礙不融也問曰。既言有平等之差別能所。亦應有自體在障出障耶。答曰。亦得有此義。謂據染性而說無一凈性而非染。即是自體為能障。自體為所障自體為在障。就凈性而論。無一染性而非凈。即是自體為能除。自體為所除。自體為出障。是故染以凈為體。凈以染為體。染是凈凈是染。一味平等無有差別之相。此是法界法門常同常別之義。不得聞言平等便謂無有差別。不得聞言差別便謂乖于平等也。此明第三在障出障之義竟。次明第四事用相攝之相。問曰。體性染凈既得如此圓融可解少分。但上言事法染凈。亦得無礙相攝。其相云何。答曰。若偏就分別妄執之事。即一向不融。若據心性緣起依持之用。即可得相攝。所謂一切眾生悉於一佛身中起業招報。一切諸佛覆在一眾生毛孔中修行成道。此即凡聖多少以相攝。若十方世界內纖塵而不迮。三世時
【現代漢語翻譯】 現代漢語譯本 總的來說，依據一切凡夫和聖人來討論『在障』（被遮蔽）和『出障』（脫離遮蔽）的意義，就是說，真如法身在同一時間中同時具備『在障』和『出障』兩種作用。如果分別依據每一個凡夫和聖人來討論『在障』和『出障』的意義，那就是說，真如法身始終才具備『在障』和『出障』這兩件事。然而，這種有垢與無垢、『在障』與『出障』的區別，只是就染凈的作用來說的，並非是說真心本體本身具有這種垢與不垢、障與不障。 問：既然違背作用被認為是垢障，那麼違背體性應該被說成是礙染吧？ 答：違背體性和違背作用，都可以被稱為性障或性垢。這大概就是平等中的差別，圓融中的能和所。然而，這都是唯一的真心，不要認為它們相互妨礙，不能融合。 問：既然說有平等中的差別和能所，那麼也應該有自體『在障』和『出障』嗎？ 答：也可以有這種說法。就是說，依據染性來說，沒有一個凈性不是染的，這就是自體為能障，自體為所障，自體為『在障』。就凈性來說，沒有一個染性不是凈的，這就是自體為能除，自體為所除，自體為『出障』。所以，染以凈為體，凈以染為體，染就是凈，凈就是染，同一滋味，平等而沒有差別的相狀。這就是法界法門常同常別的意義。不要聽到平等就認為沒有差別，不要聽到差別就認為違背了平等。』 以上闡明了第三個『在障出障』的意義。接下來闡明第四個事用相攝的相狀。 問：體性和染凈既然能夠如此圓融，還可以理解少部分。但是上面說的事法染凈，也能無礙地相互攝入嗎？它的相狀是怎樣的？ 答：如果偏執于分別妄想的事，那就完全不能融合。如果依據心性緣起依持的作用，就可以相互攝入。所謂一切眾生都在一佛身中起業招報，一切諸佛又在一眾生毛孔中修行成道。這就是凡夫和聖人、多少相互攝入。如果十方世界內部，即使是細小的灰塵也不擁擠，三世時間
【English Translation】 English version Generally speaking, discussing the meaning of 'in obstruction' (being obscured) and 'out of obstruction' (liberated from obstruction) based on all ordinary beings and sages means that the True Thus Dharmakaya simultaneously possesses both functions of 'in obstruction' and 'out of obstruction' in one moment. If we discuss the meaning of 'in obstruction' and 'out of obstruction' based on each individual ordinary being and sage, it means that the True Thus Dharmakaya possesses both 'in obstruction' and 'out of obstruction' throughout its existence. However, the distinction between defiled and undefiled, 'in obstruction' and 'out of obstruction,' is only discussed in terms of the functions of defilement and purity. It is not that the essence of the true mind itself possesses this defilement or undefilement, obstruction or non-obstruction. Question: Since acting against function is considered a defiled obstruction, should acting against nature be described as an impediment of defilement? Answer: Acting against both nature and function can be called obstructive nature or defiled nature. This is probably the difference within equality, the ability and the object within perfect fusion. However, this is all the one true mind; do not think that they hinder each other and cannot merge. Question: Since you say there is difference and ability/object within equality, should there also be a self-nature that is 'in obstruction' and 'out of obstruction'? Answer: There can also be this meaning. That is, according to the nature of defilement, there is no pure nature that is not defiled; this means that the self-nature is the obstructing agent, the self-nature is the obstructed object, and the self-nature is 'in obstruction.' In terms of pure nature, there is no defiled nature that is not pure; this means that the self-nature is the removing agent, the self-nature is the removed object, and the self-nature is 'out of obstruction.' Therefore, defilement takes purity as its essence, and purity takes defilement as its essence; defilement is purity, and purity is defilement, one flavor, equal and without any difference in appearance. This is the meaning of the Dharmadhatu (realm of reality) Dharma gate being constantly the same and constantly different. Do not think that there is no difference when you hear the word 'equality,' and do not think that it violates equality when you hear the word 'difference.' The above clarifies the meaning of the third 'in obstruction and out of obstruction.' Next, we clarify the fourth aspect of mutual inclusion of phenomena and function. Question: Since essence and defilement/purity can be so perfectly fused, it is possible to understand a small part. But can the phenomena of defilement/purity mentioned above also be mutually inclusive without obstruction? What is its appearance? Answer: If you are attached to the discriminating and deluded phenomena, then they cannot be fused at all. If you rely on the function of the arising and sustaining of mind-nature, then they can be mutually inclusive. That is, all sentient beings create karma and receive retribution in the body of one Buddha, and all Buddhas cultivate and attain enlightenment in the pores of one sentient being. This is the mutual inclusion of ordinary beings and sages, many and few. If within the ten directions of the world, even the finest dust is not crowded, the three periods of time
劫入促念而能容。此即長短大小相收。是故經云。一一塵中顯現十方一切佛土。又云。三世一切劫解之即一念。即其事也。又復經言。過去是未來。未來是現在。此是三世以相攝。其餘凈穢好醜高下彼此。明暗一異靜亂有無等。一切對法及不對法。悉得相攝者。蓋由相無自實起必依心。心體既融相亦無礙也。問曰。我今一念即與三世等耶。所見一塵即共十方齊乎。答曰。非但一念與三世等。亦可一念即是三世時劫。非但一塵共十方齊。亦可一塵即是十方世界。何以故。以一切法唯一心故。是以別無自別。別是一心。心具眾用。一心是別。常同常異。法界法爾。問曰。此之相攝既理實不虛。故聖人即能以自攝他。以大為小。促長演短。合多離一。何故凡夫不得如此。答曰。凡聖理實同爾圓融。但聖人稱理施作。所以皆成。凡夫情執乖旨。是故不得。問曰。聖人得理便應不見別相。何得以彼小事以包納大法。答曰。若據第一義諦真如平等實無差別不妨。即寂緣起世諦不壞而有相別。問曰。若約真諦本無眾相。故不論攝與不攝。若據世諦彼此差別。故不可大小相收。答曰。若二諦。一向異體可如來難。今既以體作用名為世諦。用全是體名為真諦。寧不相攝。問曰。體用無二隻可二諦相攝。何得世諦還攝世事。答曰。今云體用
【現代漢語翻譯】 現代漢語譯本 剎那間的念頭能夠容納漫長的時間。這就是長短大小相互包容的含義。所以經中說：『一一微塵中顯現十方一切佛土。』又說：『過去、現在、未來三世的一切劫數，如果加以解析，實際上就是一念。』說的就是這個道理。而且經中還說：『過去就是未來，未來就是現在。』這就是三世互相包含。其餘的，像是清凈與污穢、美好與醜陋、高與下、此與彼、光明與黑暗、同一與差異、安靜與喧鬧、存在與不存在等等，一切對立的法以及不對立的法，都能夠互相包含。這是因為萬法之相沒有自性，必定依心而起。心的本體既然融合無礙，萬法之相也就沒有障礙了。 問：我現在這一念，就與過去、現在、未來三世相等嗎？我所見的一粒微塵，就與十方世界一樣大嗎？ 答：不僅僅是一念與三世相等，也可以說一念就是三世的時劫。不僅僅是一粒微塵與十方世界一樣大，也可以說一粒微塵就是十方世界。為什麼呢？因為一切法都只是一個心。因此，沒有什麼是真正獨立的，一切都是一心所顯現。心具有種種作用，而一心就是萬法的本體。常同常異，法界本來就是如此。 問：既然這種互相包含的道理真實不虛，所以聖人就能夠以自身包含他人，以大包含小，縮短長的，延長短的，合併多的，分離一的。為什麼凡夫不能這樣做呢？ 答：凡夫和聖人在道理上實際上是相同的，都是圓融無礙的。但是聖人是按照真理來行事，所以一切都能成就。凡夫因為有情感執著，違背了真理，所以不能做到。 問：聖人通達真理，就應該不見萬法的差別之相，怎麼能用小的事情來包容大的法呢？ 答：如果從第一義諦（Paramārtha-satya）真如（Tathātā）平等的角度來說，確實沒有差別，不妨礙寂靜的真如隨緣生起世俗諦（Saṃvṛti-satya），世俗諦的萬法差別之相仍然存在。 問：如果按照真諦來說，本來就沒有萬法之相，所以不論包含與不包含。如果按照世俗諦來說，彼此之間有差別，所以不可能大小互相包容。 答：如果真諦和世俗諦完全是不同的，就像你所說的這樣難以理解。現在我們說以本體起作用，稱之為世俗諦；用全部的本體，稱之為真諦。怎麼能說它們不互相包含呢？ 問：本體和作用沒有差別，只能說二諦互相包含，怎麼能說世俗諦還能包含世俗的事物呢？ 答：現在所說的本體和作用...
【English Translation】 English version A fleeting thought can encompass kalpas (aeons). This is the meaning of the mutual inclusion of long and short, large and small. Therefore, the sutra says: 'In each and every dust mote, all Buddha-lands of the ten directions are manifested.' It also says: 'All kalpas of the past, present, and future, when analyzed, are actually just one thought.' This is what it refers to. Furthermore, the sutra says: 'The past is the future, and the future is the present.' This is the mutual inclusion of the three times. As for the rest, such as purity and defilement, beauty and ugliness, high and low, this and that, light and darkness, sameness and difference, stillness and chaos, existence and non-existence, etc., all opposing dharmas (phenomena) and non-opposing dharmas can all mutually include each other. This is because the characteristics of all dharmas have no inherent self-nature; they necessarily arise from the mind. Since the essence of the mind is fused and unobstructed, the characteristics of all dharmas are also without obstruction. Question: Is my present thought equal to the three times of past, present, and future? Is a single dust mote that I see as large as the ten directions? Answer: Not only is a single thought equal to the three times, but a single thought can also be the kalpas of the three times. Not only is a single dust mote as large as the ten directions, but a single dust mote can also be the ten directions of the world. Why? Because all dharmas are only one mind. Therefore, there is nothing truly independent; everything is a manifestation of the one mind. The mind possesses all functions, and the one mind is the essence of all dharmas. Constantly the same and constantly different, the Dharma-realm (Dharmadhātu) is naturally so. Question: Since this principle of mutual inclusion is truly real and not false, therefore sages can include others within themselves, include the small within the large, shorten the long, lengthen the short, combine the many, and separate the one. Why can't ordinary beings do this? Answer: In principle, ordinary beings and sages are actually the same, both being perfectly fused and unobstructed. However, sages act in accordance with the truth, so everything is accomplished. Ordinary beings, because of their emotional attachments, go against the truth, so they cannot do it. Question: If sages understand the truth, they should not see the differentiated characteristics of all dharmas. How can they use small things to encompass great dharmas? Answer: If we speak from the perspective of the First Noble Truth (Paramārtha-satya), the Suchness (Tathātā) is equal, without any difference. This does not hinder the arising of conventional truth (Saṃvṛti-satya) from the stillness of Suchness, and the differentiated characteristics of the conventional truth still exist. Question: If according to the ultimate truth, there are originally no characteristics of all dharmas, so there is no discussion of inclusion or non-inclusion. If according to the conventional truth, there are differences between each other, so it is impossible for large and small to mutually contain each other. Answer: If the ultimate truth and the conventional truth were completely different entities, it would be as difficult to understand as you say. Now we say that using the essence to create function is called conventional truth; using the entire essence is called ultimate truth. How can we say that they do not mutually include each other? Question: Essence and function are not different, so we can only say that the two truths mutually include each other. How can we say that the conventional truth can also include conventional things? Answer: What is now being said about essence and function...
無二者。非如攬眾塵之別用成泥團之一體。但以世諦之中。一一事相即是真諦全體。故云體用無二。以是義故。若真諦攝世諦中一切事相得盡。即世諦中一一事相亦攝世諦中一切事相皆盡。如上已具明此道理竟。不須更致余詰。問曰。若言世諦之中一一事相即是真諦全體者。此則真心遍一切處。與彼外道所計神我遍一切處義有何異耶。答曰。外道所計心外有法。大小遠近三世六道歷然是實。但以神我微妙廣大故。遍一切處猶如虛空。此即見有實事之相異神我。神我之相異實事也。設使即事計我我與事一。但彼執事為實彼此不融。佛法之內即不如。是知一切法悉是心作。但以心性緣起不無相別。雖復相別其唯一心為體。以體為用故言實際無處不至。非謂心外有其實事。心遍在中名為至也。此事用相攝之義難知。我今方便令汝得解。汝用我語不。外人曰。善哉受教。沙門曰。汝當閉目憶想。身上一小毛孔即能見不。外人憶想一小毛孔已。報曰。我已了了見也。沙門曰。汝當閉目憶想。作一大城廣數十里即能見不。外人想作城已。報曰。我於心中了了見也。沙門曰。毛孔與城大小異不。外人曰異。沙門曰。曏者毛孔與城但是心作不。外人曰是心作。沙門曰。汝心有小大耶。外人曰。心無形相焉可見有大小。沙門曰。汝想作毛
孔時。為減小許心作。為全用一心作耶。外人曰。心無形段。焉可減小許用之。是故我全用一念想作毛孔也。沙門曰。汝想作大城時。為只用自家一心作。為更別得他人心神共作耶。外人曰。唯用自心作城。更無他人心也。沙門曰。然則一心全體唯作一小毛孔。復全體能作大城。心既是一無大小。故毛孔與城俱全用一心為體。當知毛孔與城體融平等也。以是義故。舉小收大無大而非小。舉大攝小無小而非大。無小而非大故大入小而大不減。無大而非小故小容大而小不增。是以小無異增。故芥子舊質不改。大無異減故須彌大相如故。此即據緣起之義也。若以心體平等之義。望彼即大小之相。本來非有不生不滅。唯一真心也。我今又問汝。汝嘗夢不。外人曰。我嘗有夢。沙門曰。汝曾夢見經歷十年五歲時節以不。外人曰。我實曾見歷涉多年。或經旬月時節。亦有晝夜。與覺無異。沙門曰。汝若覺已自知睡經幾時。外人曰。我既覺已借問。他人言。我睡始經食頃。沙門曰。奇哉於一食之頃。而見多年之事。以是義故據覺論夢。夢裡長時便則不實。據夢論覺。覺時食頃亦則為虛。若覺夢據情論。即長短各論各謂為實。一向不融。若覺夢據理論。即長短相攝長時是短短時是長。而不妨長短相別。若以一心望彼。則長短俱無。本來
【現代漢語翻譯】 現代漢語譯本： 外道問道：『在縮小許心（指極小的心念）來造作時，是用全部一心來造作嗎？』外道回答說：『心沒有形狀和大小，怎麼能縮小一點來使用呢？因此，我用全部一念來想像造作毛孔。』 沙門問道：『你想像造作大城時，是隻用你自家的一心來造作，還是另外得到他人的心神共同造作呢？』外道回答說：『只用自己的心造作城，沒有其他人的心。』 沙門說：『既然如此，一心全體既能只造作一個小毛孔，又能全體造作大城，心既然是同一個，沒有大小之分，那麼毛孔與城都完全用一心作為本體。應當知道毛孔與城的本體是融合平等的。』 『因為這個道理，舉小包含大，沒有大不是小的；舉大攝取小，沒有小不是大的。沒有小不是大的緣故，大進入小而大不減少；沒有大不是小的緣故，小容納大而小不增加。因此，小沒有另外的增加，所以芥子的舊有性質不改變；大沒有另外的減少，所以須彌山的大相貌依舊如故。這正是根據緣起的意義來說的。』 『如果以心體平等的意義來看，那些大小的相狀，本來就沒有，不生不滅，唯一是真心。』 『我現在再問你，你曾經做夢嗎？』外道回答說：『我曾經做夢。』沙門問道：『你曾經夢見經歷十年五年的時間嗎？』外道回答說：『我確實曾經夢見經歷多年，或者經過十天半個月的時間，也有白天黑夜，與清醒時沒有差別。』 沙門問道：『你如果醒來后，自己知道睡了多長時間嗎？』外道回答說：『我醒來后，詢問他人，他們說我睡了才一頓飯的功夫。』 沙門說：『奇怪啊，在一頓飯的功夫里，卻夢見多年的事情。因為這個道理，根據清醒時來論夢，夢裡的長時間便是不真實的；根據夢裡來論清醒時，清醒時一頓飯的功夫也就成了虛幻。如果清醒和夢根據情識來論，那麼長短各自論各自的，都認為是真實的，始終不能融合。如果清醒和夢根據理體來論，那麼長短互相包含，長時就是短，短時就是長，而不妨礙長短的分別。如果以一心來看待它們，那麼長短都沒有了，本來如此。』
【English Translation】 English version: An outsider asked: 'When diminishing the mind to create something small, is the entire one mind used to create it?' The outsider replied: 'The mind has no shape or size, how can it be diminished to be used? Therefore, I use the entire one thought to imagine and create a pore.' The Shramana asked: 'When you imagine and create a large city, do you only use your own one mind to create it, or do you obtain the minds and spirits of others to create it together?' The outsider replied: 'I only use my own mind to create the city, there are no other people's minds.' The Shramana said: 'Since this is the case, the entire one mind can both create a small pore and entirely create a large city. Since the mind is the same, without distinction of size, then the pore and the city both entirely use the one mind as their substance. It should be known that the substance of the pore and the city are fused and equal.' 'Because of this principle, raising the small includes the large, there is no large that is not small; raising the large encompasses the small, there is no small that is not large. Because there is no small that is not large, the large enters the small without diminishing; because there is no large that is not small, the small contains the large without increasing. Therefore, the small has no other increase, so the old nature of the mustard seed does not change; the large has no other decrease, so the great appearance of Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) remains as before. This is precisely according to the meaning of dependent origination (緣起: the principle that all things arise in dependence upon conditions).' 'If viewed from the meaning of the equality of the mind's substance, those appearances of size, originally do not exist, neither arising nor ceasing, only the one true mind.' 'I will now ask you again, have you ever dreamed?' The outsider replied: 'I have dreamed.' The Shramana asked: 'Have you ever dreamed of experiencing ten years or five years?' The outsider replied: 'I have indeed dreamed of experiencing many years, or passing through ten days or half a month, also having day and night, with no difference from being awake.' The Shramana asked: 'If you wake up, do you know how long you have slept?' The outsider replied: 'After I wake up, I ask others, and they say I have only slept for the time it takes to eat a meal.' The Shramana said: 'Strange, in the time it takes to eat a meal, you dream of many years. Because of this principle, according to wakefulness, dreams are unreal; according to dreams, the time it takes to eat a meal in wakefulness is also illusory. If wakefulness and dreams are discussed according to emotions, then long and short are each discussed separately, each considering themselves to be real, and they can never be fused. If wakefulness and dreams are discussed according to principle, then long and short contain each other, long time is short, short time is long, without hindering the distinction between long and short. If they are viewed with one mind, then long and short both disappear, originally so.'
平等一心也。正以心體平等非長非短故。心性所起長短之相即無長短之實。故得相攝。若此長時自有長體。短時自有短體。非是一心起作者。即不得長短相攝。又雖同一心為體。若長時則全用一心而作短時即減少許心作者。亦不得長短相攝。正以一心全體復作短時。全體復作長時故得相攝也。是故聖人依平等義故。即不見三世時節長短之相。依緣起義故即知短時長時體融相攝。又復聖人善知緣起之法。唯虛無實悉是心作。是心作故用心想彼七日以為一劫。但以一切法本來皆從心作故。一劫之相隨心即成。七日之相。隨心即謝。演短既爾。促長亦然。若凡夫之輩於此緣起法上妄執為實。是故不知長短相攝。亦不能演短促長也。此明第四事用相攝之相竟。次明第五治惑受報同異所由。問曰。如來之藏既具一切世法出世法。種子之性及果報性。若眾生修對治道熏彼對治種子性。分分成對治種子事用時。何故彼先所有惑染種子事即分分滅也。即能治所治種子皆依性起。即應不可一成一壞。答曰。法界法爾所治之法。為能治之所滅也。問曰。所治之事既為能治之事所滅者。所治之性亦應為能治之性所滅。答曰。不然。如上已說。事法有成有敗。故此生彼滅性義無始並具。又復體融無二。故不可一滅一存也。是故眾生未修治道之前
。雙有能治所治之性。但所治染法之性依熏起用。能治凈法之性未有熏力。故無用也。若修治道之後。亦並具能治所治之性。但能治之性依熏力故。分分起。于凈用所治之性無所熏力被對治。故染用分分損減。是故經言但治其病而不除法。法者法界法爾。即是能治所治之性。病即是所治之事。問曰。能治所治可爾。其未修對治者。即無始已來具有一切故業種子。此種子中即應備有六道之業。又復一一眾生各各本具六道果報之性。何不依彼無始六道種子。令一眾生俱時受六道身耶。答曰。不得。何以故。以法界法爾故。但可具有無始六道種子在於心中。隨一道種子偏強偏熟者。先受果報隨是一報之中。不妨自雜受苦樂之事。要不得令一眾生俱受六道之身。后若作菩薩自在用時。以悲願力故。用彼故業種子一時於六道中受無量身教化眾生也。問曰。據一眾生即以一心為體。心體之中實具六道果報之性。復有無始六道種子。而不得令一眾生一時之中俱受六道之報者。一切諸佛一切眾生亦同。以一心為體故。雖各各自具六道果報之性及六道種子。亦應一切凡聖次第先後受報。不應一時之中有眾多凡聖。答曰。不由以一心為體故便不得受眾多身。亦不由以一心為體故要須一時受眾多身。但法界法爾。若總據一切凡聖。雖同一心為
體即不妨一時俱有一切凡聖。若別據一眾生。雖亦一心為體即不得一時俱受六道報也。若如來藏中唯具先後受報之法。不具一時受報之法者。何名法界法門具一切法耶。問曰。上言據一眾生即以一心為體。心體雖具染凈二性。而凈事起時能除染事者。一切諸佛一切眾生既同。以一心為體。亦應由佛是凈事。故能治餘眾生染事。若爾者。一切眾生自然成佛。即不須自修因行。答曰。不由以一心為體故。染凈二事相除。亦不由以一心為體故。染凈二法不得相除。亦不由別心為體故。凡聖二事不得相除。但法界法爾。一切凡聖。雖同一心為體而不相滅若別據一眾生。雖亦一心為體。即染凈二事相除也如來之藏唯有染凈相除之法。無染凈不相除法者。何名法界法爾具一切法。問曰。曏者兩番都言法界法爾。實自難信。如我意者所解。謂一一凡聖各自別有凈心為體。何以故。以各各一心為體故。不得於一心中俱現多身。所以一一凡聖不俱受無量身。又復各各依心起用故。不妨俱時有眾多凡聖。此義即便。又復一一眾生各以別心為體故。一一心中不容染凈二法。是故能治之法熏心時自己惑滅。以與他人別心故。不妨他惑不滅此義亦便。何為辛苦堅成一切凡聖同一心耶。答曰。癡人若一切凡聖不同一真心為體者。即無共相平等法身。
【現代漢語翻譯】 現代漢語譯本：本體不妨礙一時同時具有一切凡夫和聖人。如果單獨就一個眾生來說，雖然也是以一心為本體，但不能一時同時承受六道輪迴的果報。如果如來藏中只有先後承受果報的方法，沒有一時同時承受果報的方法，那還怎麼能稱為法界法門具足一切法呢？有人問：上面說就一個眾生來說，就是以一心為本體。心體雖然具有染污和清凈兩種性質，但清凈的事情生起時能夠去除染污的事情，一切諸佛和一切眾生既然都以一心為本體，也應該因為佛是清凈的事情，所以能夠治理其餘眾生的染污的事情。如果這樣，一切眾生自然成佛，就不需要自己修行因行了。回答說：不是因為以一心為本體，所以染污和清凈兩種事情互相去除；也不是因為以一心為本體，所以染污和清凈兩種法不能互相去除；也不是因為不同的心為本體，所以凡夫和聖人兩種事情不能互相去除。只是法界本來如此，一切凡夫和聖人，雖然同一個心為本體，但不互相消滅。如果單獨就一個眾生來說，雖然也是以一心為本體，就是染污和清凈兩種事情互相去除。如來之藏只有染污和清凈互相去除的方法，沒有染污和清凈不互相去除的方法，那還怎麼能稱為法界本來如此具足一切法呢？有人問：剛才兩次都說法界本來如此，實在難以相信。依我的意思理解，認為是每一個凡夫和聖人各自有不同的清凈心為本體。為什麼呢？因為各自以一心為本體，所以不能在一個心中同時顯現多個身體。所以每一個凡夫和聖人不能同時承受無量身體。又因為各自依靠心生起作用，所以不妨礙同時有眾多凡夫和聖人。這個道理就很方便。又因為每一個眾生各自以不同的心為本體，所以每一個心中不能容納染污和清凈兩種法。所以能夠治理的法熏習心的時候，自己的迷惑就滅除了。因為和他人是不同的心，所以不妨礙他人的迷惑不滅除。這個道理也很方便。為什麼要辛苦地堅持一切凡夫和聖人是同一個心呢？回答說：愚癡的人啊，如果一切凡夫和聖人不是同一個真心為本體，就沒有共同的、平等的法身（Dharmakaya）。
【English Translation】 English version: The essence does not prevent all ordinary beings and sages from simultaneously existing at one time. If we consider a single sentient being, although it also takes one mind as its essence, it cannot simultaneously receive the retribution of the six realms. If the Tathagatagarbha (如來藏 - Buddha-nature) only contains the method of receiving retribution sequentially, and not the method of receiving retribution simultaneously, how can it be called the Dharmadhatu (法界 - Dharma Realm) Dharma-door that possesses all dharmas? Someone asks: Above, it was said that based on a single sentient being, it takes one mind as its essence. Although the mind-essence possesses both defiled and pure natures, when pure matters arise, they can eliminate defiled matters. Since all Buddhas and all sentient beings share the same one mind as their essence, it should also be that because the Buddha is a pure matter, they can cure the defiled matters of other sentient beings. If that is the case, all sentient beings will naturally become Buddhas, and there is no need to cultivate causal practices themselves. The answer is: It is not because of taking one mind as the essence that defiled and pure matters eliminate each other; nor is it because of taking one mind as the essence that defiled and pure dharmas cannot eliminate each other; nor is it because of different minds as the essence that ordinary beings and sages cannot eliminate each other. It is simply that the Dharmadhatu (法界 - Dharma Realm) is naturally so. Although all ordinary beings and sages share the same one mind as their essence, they do not annihilate each other. If we consider a single sentient being, although it also takes one mind as its essence, defiled and pure matters eliminate each other. If the Tathagatagarbha (如來藏 - Buddha-nature) only has the method of defilement and purity eliminating each other, and not the method of defilement and purity not eliminating each other, how can it be called the Dharmadhatu (法界 - Dharma Realm) that naturally possesses all dharmas? Someone asks: Just now, both times you said the Dharmadhatu (法界 - Dharma Realm) is naturally so, which is really hard to believe. According to my understanding, I think that each ordinary being and sage has a separate pure mind as its essence. Why? Because each takes one mind as its essence, they cannot simultaneously manifest multiple bodies in one mind. Therefore, each ordinary being and sage cannot simultaneously receive countless bodies. Furthermore, because each relies on the mind to arise functions, it does not prevent many ordinary beings and sages from existing simultaneously. This meaning is convenient. Moreover, because each sentient being takes a different mind as its essence, each mind cannot contain both defiled and pure dharmas. Therefore, when the dharma that can cure熏習 (Xun Xi - influence) the mind, one's own delusion is extinguished. Because it is a different mind from others, it does not prevent others' delusions from not being extinguished. This meaning is also convenient. Why bother to insist that all ordinary beings and sages share the same one mind? The answer is: Foolish person, if all ordinary beings and sages do not share the same true mind as their essence, then there will be no common, equal Dharmakaya (法身 - Dharma body).
是故經言。由共相身。故一切諸佛畢竟不成佛也。汝言一一凡聖各各別心為體。故於一心中不得俱現多身。是故一眾生不俱受無量身者。如法華中所明無量分身釋迦俱現於世。亦應不得以一法身為體。若彼一切釋迦。唯以一心為法身者。汝云何言一心不得俱現多身耶。若一心既得俱現多身者。何為汝意欲使一一凡聖各別一心為體。故方得俱時有凡聖耶。又復經言。一切諸佛身。唯是一法身。若諸眾生法身不反流盡源。即是佛法身者。可言一切眾生在凡之時各各別有法身。既眾生法身即是諸佛法身。諸佛法身既只是一。何為一一凡聖各各別有真心為法身耶。又復善才童子自見遍十方佛前悉有己身。爾時豈有多心為體耶。又復一人夢中一時見無數人。豈可有無數心與彼夢裡諸人為體耶。又復菩薩以悲願力用故業受生之時。一念俱受無量種身。豈有多凈心為體耶。又復汝言一一凡聖各以一心為體。一心之中不得容於染凈二法。故所以能治之法熏心時。自己惑滅。以與他別心故不妨他惑不滅。此義為便者。一人初修治道時。此人惑染心悉應滅盡。何以故。以一心之內不容染凈二法故。若此人凈法熏心心中有凈法時。仍有染法者。此人應有二心。何以故。以他人與我別心故。我修智時他惑不滅。我今修智自惑亦復未滅。定如須有
【現代漢語翻譯】 現代漢語譯本： 因此經文說，由於共相身（所有事物共有的普遍特徵），所以一切諸佛最終都不能成佛。你說每一個凡夫和聖人各自以不同的心為本體，因此在一個心中不能同時顯現多個身。所以一個眾生不能同時接受無量的身體。如果像《法華經》中所闡明的那樣，無量的分身釋迦（Śākyamuni）同時顯現在世間，也應該不能以一個法身（Dharmakāya）為本體。如果所有那些釋迦都只以一個心為法身，你又怎麼說一個心不能同時顯現多個身呢？如果一個心既然能夠同時顯現多個身，為什麼你偏要認為每一個凡夫和聖人各自以不同的心為本體，這樣才能同時有凡夫和聖人呢？ 又經文說，一切諸佛的身，唯一是法身。如果所有眾生的法身不反流盡源（迴歸到本源），就是佛的法身，那麼可以說一切眾生在凡夫的時候各自有不同的法身。既然眾生的法身就是諸佛的法身，諸佛的法身既然只有一個，為什麼每一個凡夫和聖人各自有不同的真心作為法身呢？ 又善財童子（Sudhana）自己見到遍佈十方佛前都有自己的身，那時難道是以多個心為本體嗎？又一個人在夢中一時見到無數人，難道有無數個心與那些夢裡的人為本體嗎？又菩薩以悲願力用，在受生的時候，一念之間同時接受無量種身，難道是以多個凈心為本體嗎？ 又你說每一個凡夫和聖人各自以一個心為本體，一個心中不能容納染污和清凈兩種法，所以能夠治療的方法熏習心時，自己的迷惑就滅除了，因為與他人是不同的心，所以不妨礙他人的迷惑不滅除。如果這個道理成立，那麼一個人剛開始修行的時候，這個人的迷惑染污心都應該滅盡。為什麼呢？因為一個心之內不能容納染污和清凈兩種法。如果這個人清凈的法熏習心，心中有清凈的法時，仍然有染污的法，那麼這個人應該有兩個心。為什麼呢？因為他人與我是不同的心，我修習智慧的時候他人的迷惑不滅除，我現在修習智慧自己的迷惑也還沒有滅除，必定如此。
【English Translation】 English version: Therefore, the sutra says that due to the common characteristic body (Guna-samanya-rupa-kaya), all Buddhas ultimately cannot attain Buddhahood. You say that each ordinary being and sage has a separate mind as its essence, therefore multiple bodies cannot appear simultaneously in one mind. So, one sentient being cannot simultaneously receive limitless bodies. If, as clarified in the Lotus Sutra, limitless emanations of Śākyamuni appear simultaneously in the world, they should also not have one Dharmakāya (法身) as their essence. If all those Śākyamunis have only one mind as the Dharmakāya, how can you say that one mind cannot simultaneously manifest multiple bodies? If one mind can simultaneously manifest multiple bodies, why do you insist that each ordinary being and sage has a separate mind as its essence, so that there can be both ordinary beings and sages at the same time? Furthermore, the sutra says that the body of all Buddhas is only one Dharmakāya. If the Dharmakāya of all sentient beings does not flow back to its source, then it is the Dharmakāya of the Buddha. Then it can be said that all sentient beings each have a different Dharmakāya when they are ordinary beings. Since the Dharmakāya of sentient beings is the Dharmakāya of all Buddhas, and the Dharmakāya of all Buddhas is only one, why does each ordinary being and sage have a different true mind as the Dharmakāya? Moreover, Sudhana (善財童子) himself saw that there were his own bodies in front of Buddhas throughout the ten directions. At that time, was it with multiple minds as the essence? Furthermore, if a person sees countless people in a dream at one time, can it be that there are countless minds as the essence of those people in the dream? Furthermore, when a Bodhisattva receives rebirth due to the power of compassion and vows, he simultaneously receives limitless kinds of bodies in one thought. Is it with multiple pure minds as the essence? Furthermore, you say that each ordinary being and sage has one mind as its essence, and one mind cannot contain both defiled and pure dharmas. Therefore, when the method that can cure defilements熏習(xunxi) the mind, one's own delusions are extinguished. Because it is a different mind from others, it does not prevent the delusions of others from being extinguished. If this reasoning is valid, then when a person first begins to cultivate the path, all of this person's deluded and defiled mind should be extinguished. Why? Because one mind cannot contain both defiled and pure dharmas. If this person's pure dharma熏習(xunxi) the mind, and there is pure dharma in the mind, there is still defiled dharma, then this person should have two minds. Why? Because others and I have different minds. When I cultivate wisdom, the delusions of others are not extinguished, and when I cultivate wisdom now, my own delusions have not yet been extinguished. It must be so.
二心。若使此人唯有一心。而得俱有染凈二法者。汝云何言以一心之內不容染凈二法故。凈生染滅耶。是故諸大菩薩留隨眠惑在於心中。復修福智凈法熏心而不相妨。又復隨眠之惑與對治之智。同時而不相礙。何為一心之內不得容染凈二法耶。以是義故。如來之藏一時具包一切凡聖。無所妨礙也。問曰。既引如此道理。得以一心為體。不妨一時有多凡聖者。何為一眾生不俱受六道報耶。又復修行之人一心之中。俱有解惑種子不相妨者。有何道理得以智斷惑耶。答曰。蠓蟲如上已言。法界法爾一心之中具有一切凡聖。法界法爾。一一凡聖。各各先後。隨自種子強者受報。不得一人俱受六道之身。法界法爾一心之中。一時具有凡聖不相除滅。法界法爾一切凡聖雖同一心。不妨一一凡聖各自修智自斷其惑。法界法爾智慧分起能分除惑。智慧滿足除惑皆盡。不由一心之內不容染凈故斷惑也。法界法爾惑未盡時。解惑同體。不由別有心故雙有解惑。是故但知真心能與一切凡聖為體。心體具一切法性。如即時世間出世間事得成立者。皆由心性有此道理也。若無道理者終不可成。如外道修行不得解脫者。由不與心性解脫道理相應也。法界法爾行與心性相應。所作得成行。若不與心性相應。即所為不成就。此明第五治惑受報不同所由竟
【現代漢語翻譯】 現代漢語譯本 二心。如果這個人只有一顆心，卻能同時具有染污和清凈兩種法，你又怎麼說因為一顆心中不能容納染污和清凈兩種法，所以清凈生起染污就滅亡呢？因此，諸大菩薩將隨眠煩惱留在心中，又修習福德智慧等清凈之法熏習內心，兩者並不互相妨礙。而且，隨眠煩惱和對治煩惱的智慧，同時存在也不互相障礙。為什麼說一顆心中不能容納染污和清凈兩種法呢？因為這個緣故，如來藏一時具足包含一切凡夫和聖人，沒有任何妨礙。問：既然引用這樣的道理，得以一心為體，不妨礙一時有多位凡夫和聖人，為什麼一個眾生不能同時承受六道輪迴的果報呢？而且修行之人，一顆心中同時具有解脫煩惱的種子，彼此不互相妨礙，有什麼道理能夠用智慧斷除煩惱呢？答：如同前面所說的蠓蟲的例子，法界本來如此，一顆心中具有一切凡夫和聖人，法界本來如此，每一位凡夫和聖人，各自先後，隨著自己種子力量強大而承受果報，不可能一個人同時承受六道之身。法界本來如此，一顆心中，一時具有凡夫和聖人，不互相消除滅亡。法界本來如此，一切凡夫和聖人雖然同一顆心，不妨礙每一位凡夫和聖人各自修習智慧，自己斷除自己的煩惱。法界本來如此，智慧逐漸生起，能夠逐漸斷除煩惱，智慧圓滿，斷除煩惱全部乾淨，不是因為一顆心中不能容納染污和清凈才斷除煩惱的。法界本來如此，煩惱沒有斷盡的時候，解脫煩惱的智慧與煩惱同體，不是因為另外有一顆心才同時具有解脫和煩惱。所以，只要知道真心能夠與一切凡夫和聖人為一體，心體具足一切法性，如同世間和出世間的事情能夠成立，都是因為心性具有這樣的道理。如果沒有這樣的道理，終究不能成就。如同外道修行不能得到解脫，是因為不與心性解脫的道理相應。法界本來如此，修行與心性相應，所作所為就能成就，修行如果不與心性相應，所作所為就不能成就。這是說明第五點，治理煩惱和承受果報的不同原因的終結。
【English Translation】 English version Two Minds. If this person had only one mind, and yet could simultaneously possess both defiled and pure dharmas, how can you say that because a single mind cannot contain both defiled and pure dharmas, pure arises and defilement ceases? Therefore, the great Bodhisattvas leave residual habitual defilements (Sui Mian Huo) in their minds, and also cultivate meritorious wisdom and pure dharmas to熏習 (Xun Xi - influence by repeated exposure) their minds without mutual obstruction. Moreover, habitual defilements and the wisdom that counteracts them exist simultaneously without hindering each other. Why is it said that a single mind cannot contain both defiled and pure dharmas? For this reason, the Tathagatagarbha (Ru Lai Zhi Zang - the womb of the Buddhas) simultaneously encompasses all ordinary beings and sages without any obstruction. Question: Since such a principle is cited, allowing one mind to be the basis without hindering the simultaneous presence of many ordinary beings and sages, why can't one sentient being simultaneously experience the retribution of the six realms? Furthermore, for a practitioner, within a single mind, there are seeds of both liberation and delusion that do not interfere with each other. What principle allows wisdom to sever delusion? Answer: As mentioned earlier with the example of the midge, the Dharmadhatu (Fa Jie - the realm of dharma) is inherently such that a single mind contains all ordinary beings and sages. The Dharmadhatu is inherently such that each ordinary being and sage, each in their own time, receives retribution according to the strength of their own seeds. It is impossible for one person to simultaneously experience the bodies of the six realms. The Dharmadhatu is inherently such that within a single mind, ordinary beings and sages exist simultaneously without eliminating each other. The Dharmadhatu is inherently such that although all ordinary beings and sages share the same mind, it does not prevent each ordinary being and sage from cultivating wisdom and severing their own delusions. The Dharmadhatu is inherently such that wisdom gradually arises and can gradually sever delusions. When wisdom is complete, all delusions are completely severed, not because a single mind cannot contain both defilement and purity. The Dharmadhatu is inherently such that when delusions are not yet exhausted, the wisdom of liberation and delusion are of the same essence. It is not because there is another mind that both liberation and delusion exist. Therefore, one should only know that the true mind can be the basis for all ordinary beings and sages, and the essence of the mind possesses all dharmic natures. Just as worldly and supramundane affairs can be established, it is all because the nature of the mind has this principle. If there were no such principle, it could never be accomplished. Just as non-Buddhist practitioners cannot attain liberation, it is because their practice does not correspond to the principle of liberation within the mind's nature. The Dharmadhatu is inherently such that when practice corresponds to the nature of the mind, what is done is accomplished. If practice does not correspond to the nature of the mind, what is done will not be accomplished. This concludes the explanation of the fifth point, the different causes of governing delusions and receiving retribution.
。次明第六共相不共相識。問曰。一切凡聖既唯一心為體。何為有相見者有不相見者。有同受用者有不同受用者。答曰。所言一切凡聖唯以一心為體者。此心就體相論之。有其二種。一者真如平等心此是體也。即是一切凡聖平等共相法身。二者阿梨耶識即是相也。就此阿梨耶識中復有二種。一者清凈分依他性。亦名清凈和合識。即是一切聖人體也。二者染濁分依他性。亦名染濁和合識。即是一切眾生體也。此二種依他性雖有用別。而體融一味。唯是一真如平等心也。以此二種依他性體同無二故。就中即合有二事別。一者共相識。二者不共相識。何故有耶。以真如體中具此共相識性不共相識性故。一切凡聖造同業熏此共相性故。即成共相識也。若一一凡聖各各別造別業。熏此不共相性故。即成不共相識也。何者。所謂外諸法五塵器世界等。一切凡聖同受用者。是共相識相也。如一切眾生同修無量壽業者。皆悉熏于真心共相之性。性依熏起顯現凈土。故得凡聖同受用也。如凈土由共業成。其餘雜穢等土亦復如是。然此同用之土。唯是心相。故言共相識。又此同用之土雖一切凡聖共業所起。而不妨一一眾生一一聖人一身造業。即能獨感此土是故無量眾生余處託生不廢此土。常存不缺。又雖一一凡聖皆有獨感此土之業。而不相
妨唯是一土。是故無量眾生新生。而舊土之相。更無改增。唯除其時。一切眾生同業轉勝土即變異。同業轉惡土亦改變若不爾者即土常一定也。所言不共相者。謂一一凡聖內身別報是也。以一一凡聖造業不同熏于真心。真心不共之性。依熏所起顯現別報各各不同自他兩別也。然此不同之報唯是心相。故言不共相識。就共相中復有不共相識義。謂如餓鬼等與人同造共業。故同得器世界報。及遙見恒河。即是共相故。復以彼等別業尤重為障故。至彼河邊但見種種別事不得水飲。即是共中不共也。復據彼同類同造餓業。故同於恒河之上不得水飲。復是共相之義。于中復所見不同。或見流火。或見枯竭。或見膿血等無量差別。復是共中不共。若如是顯現之時。隨有同見同用者。即名為共相識。不同見聞不同受用者。即是共不共相識。隨義分別。一切眾生悉皆如是可知也。就不共相中復有共義。謂眷屬知識。乃至時顧同處同語同知同解。或暫相見若怨若親。及與中人相識及不相識。乃至畜生天道互相見知者。皆由過去造相見知等業熏心共相性。故心緣熏力顯現。如此相見相知等事。即是不共相中共相義也。或有我知見他他不知見我者。即於我為共。於他為不共。如是隨義分別可知。又如一人之身即是不共相識。復為八萬戶蟲聽依
故。即此一身復與彼蟲為共相識。亦是不共中共相義也。以有此共相不共相道理故。一切凡聖雖同一心為體。而有相見不相見同受用不同受用也。是故靈山常曜而睹林樹潛輝。丈六金軀復見土灰眾色。蓮花妙剎反謂丘墟。莊嚴寶地倒言砂礫。斯等皆由共不共之致也。此明不空如來藏中藏體一異六種差別之義竟。上來總明止觀依止中何所依止訖。
大乘止觀法門第二 大正藏第 46 冊 No. 1924 大乘止觀法門
大乘止觀法門卷第三
南嶽思大禪師曲授心要
次明何故依止。問曰。何故依止此心修止觀。答曰。以此心是一切法根本故。若法依本則難破壞。是故依止此心修止觀也人若不依止此心修于止觀則不得成。何以故。以從本以來未有一法心外得建立故。又此心體本性具足寂用二義。為欲熏彼二義令顯現故。何以故。以其非熏不顯故。顯何所用。謂自利利他故。有如是因緣故。依此心修止觀也。問曰。何謂心體寂用二義。答曰。心體平等離一切相。即是寂義。體具違順二用。即是用義。是故修習止行即能除滅虛妄紛動。令此心體寂靜離相。即為自利。修習觀行令此心用顯現繁興。即為利他。問曰。修止觀者為除生死。若令顯現繁興此即轉增流浪。答曰。不然。但除其病而不除
【現代漢語翻譯】 現代漢語譯本：因此，這一個身體與那一個蟲子之間，存在著共同認識的關係。這也是不共同中的共同相的意義。因為有了這種共同相和不共同相的道理，所以一切凡夫和聖人雖然以同一顆心為本體，卻有相見與不相見，同等受用與不同等受用的區別。因此，靈鷲山（Grdhrakuta，佛陀說法之地）永遠光明照耀，而睹波園（a garden）的樹木卻隱藏著光輝。丈六金身（佛陀的莊嚴身相）有時顯現，有時又顯現為泥土灰塵般的眾多顏色。蓮花構成的美妙佛剎，反而被認為是荒丘廢墟。莊嚴的寶地，反而被說成是砂礫瓦礫。這些都是由於共同和不共同所導致的。以上說明了不空如來藏（Tathagatagarbha，如來藏的別稱）中藏體的一異六種差別的意義。上面總的說明了止觀所依止的對象。
大乘止觀法門第二 大正藏第 46 冊 No. 1924 大乘止觀法門
大乘止觀法門卷第三
南嶽思大禪師曲授心要
接下來闡明為何要依止。有人問：『為何要依止這顆心來修習止觀？』回答說：『因為這顆心是一切法的根本。如果法依止於根本，就難以被破壞。所以要依止這顆心來修習止觀。』如果人不依止這顆心來修習止觀，就不能成就。為什麼呢？因為從根本以來，沒有一個法是在心外能夠建立的。而且這顆心的本體本性具足寂靜和作用兩種意義。爲了熏習這兩種意義，使它們顯現出來。為什麼呢？因為不熏習就不會顯現。顯現出來有什麼用呢？是爲了自利利他。因為有這樣的因緣，所以依止這顆心來修習止觀。』有人問：『什麼是心體的寂靜和作用兩種意義？』回答說：『心體平等，遠離一切相，這就是寂靜的意義。本體具足違逆和順從兩種作用，這就是作用的意義。所以修習止行，就能消除虛妄的紛動，使這顆心體寂靜離相，這就是自利。修習觀行，使這顆心的作用顯現繁榮，這就是利他。』有人問：『修習止觀是爲了消除生死，如果令其顯現繁榮，這豈不是反而增加了流浪生死？』回答說：『不是這樣的。只是去除其病，而不是去除
【English Translation】 English version: Therefore, this very body and that insect have a mutually recognizable relationship. This is also the meaning of commonality within non-commonality. Because there is this principle of common and non-common aspects, all ordinary beings and sages, although having the same mind as their essence, have differences in seeing and not seeing each other, and in experiencing the same or different benefits. Therefore, Vulture Peak (Grdhrakuta, the place where the Buddha preached) is always shining brightly, while the trees in the garden of Dupa (a garden) conceal their radiance. The sixteen-foot golden body (the majestic form of the Buddha) sometimes appears, and sometimes appears as many colors like earth and dust. The wonderful Buddha-land made of lotuses is instead regarded as barren hills and ruins. The adorned and precious land is instead called sand and gravel. All these are due to the effects of commonality and non-commonality. The above explains the meaning of the six kinds of differences in the Tathagatagarbha (another name for the Womb of the Tathagata) that is not empty. The above generally explains what to rely on in the practice of Samatha-vipassana.
The Second Chapter of the Mahayana Samatha-vipassana Dharma Method Taisho Tripitaka Volume 46, No. 1924, Mahayana Samatha-vipassana Dharma Method
The Third Chapter of the Mahayana Samatha-vipassana Dharma Method
The Essential Teachings Personally Transmitted by Great Master Si of Nanyue
Next, it will be explained why to rely on it. Someone asks: 'Why rely on this mind to cultivate Samatha-vipassana?' The answer is: 'Because this mind is the root of all dharmas. If the dharma relies on the root, it is difficult to be destroyed. Therefore, rely on this mind to cultivate Samatha-vipassana.' If a person does not rely on this mind to cultivate Samatha-vipassana, they will not be able to achieve it. Why? Because from the beginning, there has not been a single dharma that can be established outside the mind. Moreover, the essence of this mind inherently possesses the two meanings of stillness and function. It is in order to cultivate these two meanings and make them manifest. Why? Because they will not manifest without cultivation. What is the use of manifesting them? It is for the benefit of oneself and others. Because of such causes and conditions, rely on this mind to cultivate Samatha-vipassana.' Someone asks: 'What are the two meanings of stillness and function of the mind's essence?' The answer is: 'The mind's essence is equal and free from all forms, which is the meaning of stillness. The essence possesses the two functions of opposition and compliance, which is the meaning of function. Therefore, cultivating Samatha practice can eliminate false disturbances and make this mind's essence still and free from forms, which is for the benefit of oneself. Cultivating Vipassana practice makes the function of this mind manifest and flourish, which is for the benefit of others.' Someone asks: 'Cultivating Samatha-vipassana is to eliminate birth and death. If it is made to manifest and flourish, wouldn't this increase wandering in birth and death?' The answer is: 'It is not like that. It only removes the disease, but does not remove
法。病在執情不在大用。是故熾然六道權現無間。即是違用顯現。而復畢竟清凈不為世染。智慧照明故相好圓備。身心安住勝妙境界。具足一切諸佛功德。即是順用顯現也。此明止觀依止中何故依止竟。次明以何依止。就中復有三門差別。一明以何依止體狀。二明破小乘人執。三明破大乘人執。初明以何依止體狀者。問曰。以何依止此心修止觀。答曰。以意識依止此心修行止觀也。此義云何謂以意識能知名義故。聞說一切諸法自性寂靜本來無相。但以虛妄因緣故有諸法。然虛妄法有即非有。唯一真心亦無別真相可取。聞此說已。方便修習知法本寂唯是一心。然此意識如此解時。唸唸熏于本識增益解性之力。解性增已更起意識。轉復明利知法如實久久熏心。故解性圓明照己體。本唯真寂意識即息。爾時本識轉成無分別智。亦名證智。以是因緣故。以意識依止真心修止行也。是故論言。以依本覺故有不覺。依不覺故而有妄心。能知名義為說本覺。故得始覺即同本覺。如實不有始覺之異也。問曰。上來唯言凈心真心。今言本識意有何異答曰。本識阿梨耶識。和合識。種子識。果報識等。皆是一體異名。上共不共相中。已明真如與阿梨耶同異之義。今更為汝重說。謂真心是體。本識是相。六七等識是用。如似水為體。流為相。
【現代漢語翻譯】 現代漢語譯本 法。病在於執著于情，而不在於大的作用。因此，熾盛的六道輪迴權且顯現而沒有間斷，這正是違背作用的顯現，卻又畢竟清凈而不被世俗污染。智慧照明的緣故，相好圓滿具備。身心安住在殊勝微妙的境界。具足一切諸佛的功德，這正是順應作用的顯現。這裡說明止觀的依止中，為何要依止。其次說明以什麼來依止。其中又有三個方面的差別：一是說明以什麼來依止其體狀；二是破斥小乘人的執著；三是破斥大乘人的執著。首先說明以什麼來依止其體狀。問：以什麼來依止這顆心來修習止觀？答：以意識來依止這顆心修行止觀。這個道理是什麼呢？就是說以意識能夠知曉名義的緣故。聽聞說一切諸法自性寂靜，本來沒有形象，只是因為虛妄的因緣才有諸法。然而虛妄的法，有即是非有。唯一真心也沒有別的真相可以執取。聽聞這些說法后，方便修習，知道法本來寂靜，唯一是真心。然而這個意識如此理解的時候，唸唸熏習于本識，增加解性的力量。解性增加后，再次生起意識，轉而更加明利地知曉法如實，長久熏習心，所以解性圓明照亮自己的本體，本來唯有真寂，意識隨即止息。這時本識轉成無分別智，也叫證智。因為這個因緣，所以用意識依止真心修習止行。因此，《論》中說：『因為依于本覺，所以有不覺；依于不覺，所以有妄心。』能夠知曉名義，為之說本覺，所以得到始覺就等同於本覺，實際上沒有始覺的差異。問：上面只說了凈心、真心，現在說本識，意思有什麼不同？答：本識、阿梨耶識（Alaya-識，藏識），和合識，種子識，果報識等，都是一體的不同名稱。在『上共不共相』中，已經說明了真如與阿梨耶（Alaya）的同異之義。現在再為你重說一遍，就是說真心是體，本識是相，六七等識是用。好像水是體，流動是相。
【English Translation】 English version The sickness lies in clinging to emotions, not in the great function. Therefore, the blazing Six Realms provisionally appear without interruption, which is precisely the manifestation of opposing the function, yet ultimately pure and unpolluted by the world. Because of the illumination of wisdom, the auspicious marks are perfectly complete. The body and mind abide in a supremely wonderful state, fully possessing all the merits of the Buddhas, which is precisely the manifestation of according with the function. This explains why we rely on something in the reliance of Samatha-Vipassana (止觀, Zhiguan, calming and insight meditation). Next, it explains what we rely on. Within this, there are three aspects of difference: first, it explains what we rely on in terms of its substance; second, it refutes the attachments of the Hinayana practitioners; third, it refutes the attachments of the Mahayana practitioners. First, it explains what we rely on in terms of its substance. Question: What do we rely on to cultivate Samatha-Vipassana (止觀, Zhiguan) with this mind? Answer: We rely on consciousness (意識, yishi) to cultivate Samatha-Vipassana (止觀, Zhiguan) with this mind. What does this mean? It means that consciousness (意識, yishi) can know names and meanings. Having heard that all dharmas are inherently tranquil and originally without form, but that dharmas exist only because of false causes and conditions, and that false dharmas, when they exist, are non-existent, and that the only true mind has no other true appearance to grasp, after hearing these teachings, we skillfully cultivate, knowing that the nature of dharmas is originally tranquil and that there is only one true mind. However, when this consciousness (意識, yishi) understands in this way, it constantly熏習 (xunxi, perfuming) the fundamental consciousness (本識, benshi), increasing the power of the understanding nature. As the understanding nature increases, consciousness (意識, yishi) arises again, becoming even more clear and sharp in knowing dharmas as they truly are. After a long time of熏習 (xunxi, perfuming) the mind, the understanding nature becomes perfectly clear, illuminating its own essence. Originally, there is only true tranquility, and consciousness (意識, yishi) ceases immediately. At that time, the fundamental consciousness (本識, benshi) transforms into non-discriminating wisdom, also called證智 (zhengzhi, realized wisdom). Because of this cause, we rely on consciousness (意識, yishi) to rely on the true mind to cultivate the practice of Samatha (止, Zhi, calming). Therefore, the treatise says: 'Because of relying on original enlightenment (本覺, benjue), there is non-enlightenment (不覺, bujue); because of relying on non-enlightenment (不覺, bujue), there is a deluded mind.' Being able to know names and meanings, we speak of original enlightenment (本覺, benjue), so that obtaining initial enlightenment (始覺, shijue) is the same as original enlightenment (本覺, benjue), and in reality, there is no difference between initial enlightenment (始覺, shijue). Question: Above, you only spoke of pure mind and true mind, but now you speak of fundamental consciousness (本識, benshi). What is the difference in meaning? Answer: Fundamental consciousness (本識, benshi), Alaya-consciousness (阿梨耶識, Alaya-識, the storehouse consciousness), combined consciousness, seed consciousness, and karmic retribution consciousness are all different names for the same entity. In the section on 'shared and unshared characteristics,' the meaning of the similarities and differences between 真如 (zhenru, suchness) and 阿梨耶 (Alaya) has already been explained. Now, I will repeat it for you: the true mind is the substance, the fundamental consciousness (本識, benshi) is the appearance, and the six and seven consciousnesses are the function, just as water is the substance and flowing is the appearance.
波為用。類此可知。是故論云。不生不滅與生滅和合說名阿梨耶識。即本識也。以與生死作本故名為本。是故論云。以種子時阿梨耶識與一切法作根本種子故。即其義也。又復經云。自性清凈心。復言。彼心為煩惱所染。此明真心。雖復體具凈性。而復體具染性故。而為煩惱所染。以此論之。明知就體偏據一性說為凈心。就相與染事和合說為本識。以是義故上來就體性以明。今就事相說。亦無所妨。問曰。熏本識時即熏真心以不。答曰。觸流之時即觸於水。是故向言增益解性者。即是益於真心性凈之力也。是故論云。阿梨耶識有二分。一者覺。二者不覺。覺即是凈心。不覺即是無明。此二和合說為本識。是故道凈心時更無別有阿梨耶。道阿梨耶時更無別有凈心。但以體相義別故。有此二名之異。問曰。云何以意識依止凈心修觀行。答曰。以意識知名義故。聞說真心之體。雖復寂靜而以熏習因緣故。性依熏起顯現世間出世間法。以聞此說故。雖由止行知一切法畢竟無相。而復即知性依熏起顯現諸法不無虛相。但諸凡惑無明覆意識。故不知諸法唯是心作。似有非有虛相無實。以不知故流轉生死。受種種苦。是故我當教彼知法如實。以是因緣即起慈悲。乃至具行四攝六度等行。如是觀時意識亦唸唸熏心。令成六度四攝慈悲等
【現代漢語翻譯】 現代漢語譯本 波浪是水的功用。類似這樣可以理解。所以《攝大乘論》中說：『不生不滅的真如與生滅的現象和合，稱為阿梨耶識（Ālayavijñāna，藏識）。』也就是本識（根本識）。因為它是生死輪迴的根本，所以稱為『本』。因此《攝大乘論》中說：『在種子狀態時，阿梨耶識是一切法的根本種子。』就是這個意思。還有經中說：『自性清凈心。』又說：『此心被煩惱所染。』這說明真心（真如心）雖然本體具有清凈的性質，但也具有被染污的性質，所以會被煩惱所染。由此推論，可以明白，就本體而言，偏重於清凈的性質，就說是凈心（清凈心）；就現象而言，與染污的事物和合，就說是本識。因為這個緣故，上面是從體性來闡明，現在從事相來說，也沒有什麼妨礙。 問：熏習本識的時候，是不是也熏習了真心？ 答：接觸水流的時候，也就接觸了水。所以前面說『增益解性』，就是增益真心性凈的力量。因此《攝大乘論》中說：『阿梨耶識有二分，一是覺，二是不覺。』覺就是凈心，不覺就是無明（Avidyā，無知）。這二者和合，就說是本識。所以說凈心的時候，沒有另外的阿梨耶識；說阿梨耶識的時候，沒有另外的凈心。只是因為體和相的意義不同，所以有這兩個不同的名稱。 問：如何以意識依止凈心修觀行？ 答：因為意識具有知名的作用，聽聞宣說真心之體，雖然寂靜，但因為熏習的因緣，其自性依循熏習而生起，顯現世間和出世間的法。因為聽聞此說，所以即使通過止行知道一切法畢竟沒有自相，但也知道自性依循熏習而生起，顯現諸法並非沒有虛假的相狀。只是因為凡夫的迷惑和無明覆蓋了意識，所以不知道諸法只是心所造，似乎有而非真有，虛假的相狀沒有真實性。因為不知道這個道理，所以流轉生死，遭受種種痛苦。因此我應當教導他們如實地瞭解諸法。因為這個因緣，就生起慈悲心，乃至具足修行四攝（Saṃgrahavastu，佈施、愛語、利行、同事）和六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、般若）等行。這樣觀修的時候，意識也念念熏習真心，使其成就六度、四攝、慈悲等等。
【English Translation】 English version Waves are the function of water. This analogy helps to understand. Therefore, the Mahāyānasaṃgraha states: 'The non-arising and non-ceasing Suchness (Tathatā) combined with arising and ceasing phenomena is called Ālayavijñāna (store consciousness).' This is the fundamental consciousness (Mūlavijñāna). Because it is the root of birth and death, it is called 'fundamental.' Thus, the Mahāyānasaṃgraha says: 'In the state of seeds, Ālayavijñāna is the fundamental seed of all dharmas.' This is the meaning. Furthermore, the sutra says: 'The self-nature is pure mind.' And it also says: 'This mind is defiled by afflictions.' This explains that the true mind (true nature) although its essence possesses purity, it also possesses the nature of being defiled, and therefore it is defiled by afflictions. From this reasoning, it is clear that in terms of essence, emphasizing the pure nature, it is called pure mind; in terms of phenomena, combined with defiled matters, it is called fundamental consciousness. For this reason, the above explanation was from the perspective of essence, and now speaking from the perspective of phenomena, there is no contradiction. Question: When the fundamental consciousness is perfumed, is the true mind also perfumed? Answer: When touching the flow of water, one also touches the water. Therefore, what was said earlier about 'increasing the understanding nature' is increasing the power of the true mind's pure nature. Thus, the Mahāyānasaṃgraha states: 'Ālayavijñāna has two aspects, one is awareness, and the other is non-awareness.' Awareness is the pure mind, and non-awareness is ignorance (Avidyā). These two combined are called fundamental consciousness. Therefore, when speaking of pure mind, there is no separate Ālayavijñāna; when speaking of Ālayavijñāna, there is no separate pure mind. It is only because the meanings of essence and phenomena are different that there are these two different names. Question: How does one rely on the pure mind with consciousness to cultivate contemplation? Answer: Because consciousness has the function of knowing names, upon hearing the explanation of the essence of the true mind, although it is quiescent, due to the conditions of perfuming, its nature arises according to the perfuming, manifesting worldly and supramundane dharmas. Because of hearing this explanation, even though one knows through cessation practice that all dharmas ultimately have no self-nature, one also knows that the nature arises according to perfuming, manifesting dharmas that are not without illusory appearances. It is only because the delusions and ignorance of ordinary beings cover the consciousness that they do not know that all dharmas are only created by the mind, seemingly existent but not truly existent, illusory appearances without reality. Because they do not know this principle, they transmigrate through birth and death, suffering various pains. Therefore, I should teach them to understand dharmas as they truly are. Because of this cause, compassion arises, and one fully practices the Four Means of Attraction (Saṃgrahavastu: giving, kind speech, beneficial action, and cooperation) and the Six Perfections (Pāramitā: giving, morality, patience, diligence, concentration, and wisdom), etc. When contemplating in this way, consciousness also constantly perfumes the true mind, causing it to accomplish the Six Perfections, Four Means of Attraction, compassion, and so on.
種子。復不令心識為止所沒。即是用義漸顯現也。以久久熏故真心作用之性。究竟圓興法界德備。三身攝化普門示現。以是因緣以意識依止凈心修觀行也。次明破小乘人執。問曰。但以意識修習止觀豈不成耶。何故要須依止凈心答曰。意識無體。唯以凈心為體。是故要須依止。又複意識唸唸生滅前非其後。若不以凈心為依止者。雖修諸行無轉勝義。何以故。以其前念非后念故。如前人聞法後人未聞。後人若聞無勝前人之義。何以故。俱始一遍聞故。意識亦爾。前後兩異前雖曾聞隨念即滅。后若重聞亦不增勝。何以故。前後二念俱始一遍聞故。又復如似前人學得甲字后已命終。後人更學乙字。即唯解乙字不識甲字。何以故。前後人異故。意識亦爾。前滅後生不相逐及。是故不得所修增廣。若以凈心為體。意識唸唸引所思修熏凈心性。性依熏起以成種子。前唸唸滅后念起時。即與前念所修種子和合而起。是故更修彼法即勝於前一念。如是念念轉勝。是故所修成就若不久熏尚自種子力劣。便則廢失所修不成。何況全無依止。直莫前後相熏而得成就也。以是因緣唯用意識不假依止。無有是處。問曰。小乘法中不明有本識。何得所聞所思皆得成就。答曰。博地凡夫乃至聞教畜生等。有所修習得成者。尚由本識為體故成。何況二乘
。但彼自不知此義非彼不假凈心也。問曰。不聞教畜生。豈無凈心為體。答曰。造作癡業尤重。熏心起報亦即極鈍。雖有黠慧之性及有宿生黠慧種子。但以現報所障故。不得有用。故不聞教非是無凈心也。次明破大乘人執。問曰。但用凈心修行止觀即足。何用意識為。答曰。已如上說。由意識能知名義。能滅境界。能熏本識。令惑滅解成故須意識也。問曰。凈心自性寂靜即名為止。自體照明即名為觀。彼意識名義及以境界體性非有。何論意識尋名知義滅自心境界耶。答曰。若就心體而論實自如此但無始已來為無明妄想熏故。不覺自動顯現諸法。若不方便尋名知義依義修行。觀知境界有即非有者。何由可得寂靜照明之用。問曰。凈心自知己性本寂即當念息。何用意識為。答曰。凈心無二。復為無明所覆故。不得自知本寂。要為無塵智熏無明盡滅。方得念息。問曰。但息于念心即寂照。何故要須智熏寂照始現。答曰。若無無塵智熏心裡。無明終不可滅。無明不滅念即叵息。問曰。我今不觀境界。不念名義。證心寂慮泯然絕相。豈非心體寂照真如三昧。答曰。汝證心時。為心自證。為由他證。為證於他。若心自證即是不由功用而得寂靜。若爾一切眾生皆不作心求于寂靜。亦應心住。若言非是自然而證。蓋由心自作意自證名為
【現代漢語翻譯】 現代漢語譯本：然而他們自己並不知道這個道理，不是因為他們沒有清凈心（byang chub sems，菩提心）作為本體。問：沒有聽說過教導畜生，難道它們就沒有以清凈心為本體嗎？答：它們造作愚癡的行為非常嚴重，薰染內心產生的果報也非常遲鈍。雖然有聰慧的本性，以及有前世的聰慧種子，但是因為現世的果報所障礙，所以不能夠發揮作用。因此，沒有聽說過教導畜生，並不是因為它們沒有清凈心。接下來闡明破斥執著于大乘教義的人的觀點。問：僅僅用清凈心修行止觀（zhi gnas dang lhag mthong，奢摩他和毗缽舍那）就足夠了，為什麼還要用意識（rnam shes，vijñāna）呢？答：已經如上面所說，因為意識能夠識別名稱和意義，能夠滅除境界，能夠薰染本識（kun gzhi rnam shes，ālaya-vijñāna），使得迷惑滅除，解脫成就，所以需要意識。問：清凈心的自性寂靜，就叫做止；自體光明照耀，就叫做觀。那個意識的名稱和意義，以及境界的體性，並非真實存在，為什麼說意識能夠尋覓名稱、瞭解意義、滅除自心的境界呢？答：如果就心體（sems kyi ngo bo，citta-svabhāva）而論，確實是這樣。但是從無始以來，被無明（ma rig pa，avidyā）妄想所薰染，所以不自覺地自動顯現諸法。如果不方便地尋覓名稱、瞭解意義、依靠意義修行，觀察知道境界有即非有，怎麼能夠得到寂靜光明的功用呢？問：清凈心自己知道自己的本性寂靜，就應當當下停止念頭，為什麼還要用意識呢？答：清凈心沒有二元對立，又被無明所覆蓋，所以不能夠自己知道本性寂靜。需要被無塵智（dri med ye shes，amalajñāna）所薰染，無明完全滅除，才能夠停止念頭。問：只要停止念頭，心就寂靜照耀，為什麼一定要用無塵智薰染，寂靜照耀才顯現呢？答：如果沒有無塵智薰染內心，無明終究不可能滅除。無明不滅除，念頭就無法停止。問：我現在不觀察境界，不思念名稱和意義，證得心寂靜，思慮泯滅，完全沒有形相，難道不是心體的寂靜照耀，真如（de bzhin nyid，tathatā）三昧（ting nge 'dzin，samādhi）嗎？答：你證得心的時候，是心自己證得，還是由其他證得，還是證得其他？如果心自己證得，就是不通過功用而得到寂靜。如果是這樣，一切眾生都不需要費心費力去尋求寂靜，也應該安住于寂靜。如果說不是自然而然證得，而是通過自己作意自己證得，這叫做 現代漢語譯本：作意。若由他證。他既能證。何不常證。若常證者。汝應常見寂靜。若證於他。他既被證。何不常寂。若常寂者。汝應常見他寂。若不見者。當知汝證虛妄不實。又汝不觀境界。不念名義。證心寂慮泯然絕相者。此是汝心作意令絕。非是心體自然絕相。若心體自然絕相者。一切眾生皆應自然絕相。何故汝獨絕相。又汝不觀境界。不念名義。但令心絕者。此是斷滅之見。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是無想定。亦是外道斷見。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪定。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪慧。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪解。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪行。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪見。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪命。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪業。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪語。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪思惟。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪精進。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪念。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪定。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪智。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪解脫。非是真三昧也。又汝不觀境界。不念名義。但令心絕者。此是邪解脫知見。非是真三昧也。是故汝當觀境界。念名義。證心寂慮泯然絕相。乃是真三昧也。 English version: However, they themselves do not know this meaning; it is not because they do not have pure mind (byang chub sems, Bodhicitta) as their essence. Question: We have not heard of teaching animals; do they not have pure mind as their essence? Answer: They create ignorant actions that are very heavy, and the karmic results that arise from their minds are also extremely dull. Although they have clever natures and seeds of cleverness from past lives, they are obstructed by their present karmic results and cannot be used. Therefore, not hearing of teaching animals does not mean that they do not have pure mind. Next, clarifying the refutation of those who cling to the Mahayana teachings. Question: It is sufficient to cultivate calm abiding and insight (zhi gnas dang lhag mthong, śamatha and vipaśyanā) with pure mind alone; why is consciousness (rnam shes, vijñāna) needed? Answer: As mentioned above, it is because consciousness can recognize names and meanings, eliminate objects, and influence the fundamental consciousness (kun gzhi rnam shes, ālaya-vijñāna), causing delusion to be eliminated and liberation to be achieved, so consciousness is necessary. Question: The nature of pure mind is tranquil, which is called calm abiding; its own essence illuminates, which is called insight. The names and meanings of that consciousness, as well as the nature of objects, are not truly existent. Why do you say that consciousness can seek names, understand meanings, and eliminate the objects of one's own mind? Answer: If we discuss the essence of mind (sems kyi ngo bo, citta-svabhāva), it is indeed like that. However, from beginningless time, it has been influenced by ignorance (ma rig pa, avidyā) and delusion, so it unconsciously and automatically manifests all phenomena. If one does not skillfully seek names, understand meanings, and rely on meanings to cultivate, observing and knowing that objects exist but are not truly existent, how can one attain the function of tranquil illumination? Question: Pure mind itself knows that its own nature is tranquil, so one should immediately cease thoughts. Why is consciousness needed? Answer: Pure mind is non-dual, but it is also covered by ignorance, so it cannot know its own tranquil nature. It needs to be influenced by stainless wisdom (dri med ye shes, amalajñāna) so that ignorance is completely eliminated, and then thoughts can cease. Question: As long as I cease thoughts, the mind will be tranquil and illuminating. Why is it necessary for stainless wisdom to influence it before tranquil illumination manifests? Answer: If there is no stainless wisdom influencing the mind, ignorance can never be eliminated. If ignorance is not eliminated, thoughts cannot cease. Question: I am not observing objects, nor am I thinking of names and meanings. I am realizing a state of mind that is tranquil, with thoughts extinguished and completely without form. Is this not the tranquil illumination of the essence of mind, the samadhi (ting nge 'dzin, samādhi) of Suchness (de bzhin nyid, tathatā)? Answer: When you realize the mind, is it the mind realizing itself, or is it realized by something else, or is it realizing something else? If the mind realizes itself, then it attains tranquility without effort. If that is the case, all beings should not need to make effort to seek tranquility and should abide in tranquility. If you say that it is not realized naturally, but through your own intention and realization, this is called English version: intention. If it is realized by something else, since that other can realize it, why does it not always realize it? If it always realizes it, you should always see tranquility. If it realizes something else, since that other is being realized, why is it not always tranquil? If it is always tranquil, you should always see its tranquility. If you do not see it, you should know that your realization is false and unreal. Furthermore, when you do not observe objects, do not think of names and meanings, and realize a state of mind that is tranquil, with thoughts extinguished and completely without form, this is your mind intentionally causing it to be extinguished, not the natural extinction of the essence of mind. If the essence of mind were naturally extinguished, all beings should naturally be extinguished. Why are you the only one extinguished? Moreover, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is the view of annihilation, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is the state of non-perception, which is also the annihilationist view of externalists, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong concentration, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong wisdom, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong understanding, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong practice, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong view, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong livelihood, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong action, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong speech, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong thought, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong effort, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong mindfulness, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong concentration, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong knowledge, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong liberation, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong knowledge and vision of liberation, not true samadhi. Therefore, you should observe objects, think of names and meanings, and realize a state of mind that is tranquil, with thoughts extinguished and completely without form. This is true samadhi.
【English Translation】 English version: However, they themselves do not know this meaning; it is not because they do not have pure mind (byang chub sems, Bodhicitta) as their essence. Question: We have not heard of teaching animals; do they not have pure mind as their essence? Answer: They create ignorant actions that are very heavy, and the karmic results that arise from their minds are also extremely dull. Although they have clever natures and seeds of cleverness from past lives, they are obstructed by their present karmic results and cannot be used. Therefore, not hearing of teaching animals does not mean that they do not have pure mind. Next, clarifying the refutation of those who cling to the Mahayana teachings. Question: It is sufficient to cultivate calm abiding and insight (zhi gnas dang lhag mthong, śamatha and vipaśyanā) with pure mind alone; why is consciousness (rnam shes, vijñāna) needed? Answer: As mentioned above, it is because consciousness can recognize names and meanings, eliminate objects, and influence the fundamental consciousness (kun gzhi rnam shes, ālaya-vijñāna), causing delusion to be eliminated and liberation to be achieved, so consciousness is necessary. Question: The nature of pure mind is tranquil, which is called calm abiding; its own essence illuminates, which is called insight. The names and meanings of that consciousness, as well as the nature of objects, are not truly existent. Why do you say that consciousness can seek names, understand meanings, and eliminate the objects of one's own mind? Answer: If we discuss the essence of mind (sems kyi ngo bo, citta-svabhāva), it is indeed like that. However, from beginningless time, it has been influenced by ignorance (ma rig pa, avidyā) and delusion, so it unconsciously and automatically manifests all phenomena. If one does not skillfully seek names, understand meanings, and rely on meanings to cultivate, observing and knowing that objects exist but are not truly existent, how can one attain the function of tranquil illumination? Question: Pure mind itself knows that its own nature is tranquil, so one should immediately cease thoughts. Why is consciousness needed? Answer: Pure mind is non-dual, but it is also covered by ignorance, so it cannot know its own tranquil nature. It needs to be influenced by stainless wisdom (dri med ye shes, amalajñāna) so that ignorance is completely eliminated, and then thoughts can cease. Question: As long as I cease thoughts, the mind will be tranquil and illuminating. Why is it necessary for stainless wisdom to influence it before tranquil illumination manifests? Answer: If there is no stainless wisdom influencing the mind, ignorance can never be eliminated. If ignorance is not eliminated, thoughts cannot cease. Question: I am not observing objects, nor am I thinking of names and meanings. I am realizing a state of mind that is tranquil, with thoughts extinguished and completely without form. Is this not the tranquil illumination of the essence of mind, the samadhi (ting nge 'dzin, samādhi) of Suchness (de bzhin nyid, tathatā)? Answer: When you realize the mind, is it the mind realizing itself, or is it realized by something else, or is it realizing something else? If the mind realizes itself, then it attains tranquility without effort. If that is the case, all beings should not need to make effort to seek tranquility and should abide in tranquility. If you say that it is not realized naturally, but through your own intention and realization, this is called English version: intention. If it is realized by something else, since that other can realize it, why does it not always realize it? If it always realizes it, you should always see tranquility. If it realizes something else, since that other is being realized, why is it not always tranquil? If it is always tranquil, you should always see its tranquility. If you do not see it, you should know that your realization is false and unreal. Furthermore, when you do not observe objects, do not think of names and meanings, and realize a state of mind that is tranquil, with thoughts extinguished and completely without form, this is your mind intentionally causing it to be extinguished, not the natural extinction of the essence of mind. If the essence of mind were naturally extinguished, all beings should naturally be extinguished. Why are you the only one extinguished? Moreover, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is the view of annihilation, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is the state of non-perception, which is also the annihilationist view of externalists, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong concentration, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong wisdom, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong understanding, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong practice, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong view, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong livelihood, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong action, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong speech, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong thought, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong effort, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong mindfulness, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong concentration, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong knowledge, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong liberation, not true samadhi. Furthermore, when you do not observe objects, do not think of names and meanings, but simply cause the mind to be extinguished, this is wrong knowledge and vision of liberation, not true samadhi. Therefore, you should observe objects, think of names and meanings, and realize a state of mind that is tranquil, with thoughts extinguished and completely without form. This is true samadhi.
自證者。作意即是意識。即有能所即名為他。云何得成心自證也若非他證。但心自止故名自證者。若不作意即無能所。云何能使心證。若當作意即是意識即是他證。若言眾生體實皆證。但由妄想不知體證。故有其念能知心體本性證寂。不念諸法故念即自息。即是真如三昧者。為是意識能知本寂。為是凈心能知本寂。若是凈心自知本寂不念諸法者。一切眾生皆有凈心。應悉自知本寂。故自息滅妄識。自然而得真如三昧。以不修不得故知凈心不得名自知也。若言意識能知凈心本證即自息滅。故但是意識自滅非是意識能證凈心。是故說言。心自證者意識知心本證之時為見凈心。故知本證為不見凈心能知證也。若言不見凈心能知證者。不見佛心應知佛證。若見凈心故知證者。凈心即是可見之相。云何論言心真如者離心緣相。又復經言。非識所能識亦非心境界。以此驗之。定知意識不見心也。以見與不見無有道理知心本寂故。設使心體本證妄念之心不可息也。若言妄識雖不見凈心。而依經教知心本寂故能知之。智熏于凈心令心自知本證。即不起后念名為自證者。汝依經教知心本寂之時。為作寂相而知。為不作寂相而知。若作寂相而知者。妄想之相云何名寂。若不作相即心無所繫便更馳散。若言作意不令馳散者。即有所緣。既有所
【現代漢語翻譯】 現代漢語譯本 自證者：作意（manasikara，心理活動）即是意識。如果存在能認知的主體和被認知的客體，就稱為『他』（相對於『自』）。那麼，如何才能成就『心自證』呢？如果不是『他證』，只是因為心自己停止活動就稱為『自證』，那麼如果不進行心理活動，就沒有能認知的主體和被認知的客體，又如何能使心證悟呢？如果進行心理活動，那就是意識，那就是『他證』。如果說眾生的本體實際上都已經證悟，只是因為妄想而不知道本體的證悟，所以才會有這樣的念頭：能夠知道心體本性是證悟寂靜的，不念諸法，所以念頭自然止息，這就是真如三昧（tathata-samadhi，如實之定）嗎？ 是意識能夠知道本寂（prakrti-sunyata，自性空）呢？還是清凈心能夠知道本寂呢？如果是清凈心自己知道本寂，不念諸法，那麼一切眾生都有清凈心，應該都能自己知道本寂，所以自然止息妄識，自然而然地獲得真如三昧。因為不通過修行就無法獲得，所以知道清凈心不能稱為『自知』。如果說意識能夠知道清凈心本來證悟，所以自然止息，所以只是意識自己止滅，而不是意識能夠證悟清凈心。所以說，『心自證』是指意識知道心本來證悟的時候，是見到清凈心而知道本證，還是沒有見到清凈心而能知道證悟呢？如果說沒有見到清凈心而能知道證悟，那麼沒有見到佛心也應該知道佛的證悟。如果見到清凈心而知道證悟，那麼清凈心就是可見之相，又怎麼能說心真如是遠離心緣之相呢？而且經中說，『非識所能識，亦非心境界』。用這個來驗證，一定知道意識不能見到心。因為見與不見都沒有道理知道心本寂，即使心體本來證悟，妄念之心也不可能止息。 如果說妄識雖然不能見到清凈心，但是依據經教知道心本寂，所以能夠知道它，用智慧熏習清凈心，使心自己知道本證，就不再起后念，這稱為『自證』，那麼你依據經教知道心本寂的時候，是作寂靜之相而知，還是不作寂靜之相而知？如果作寂靜之相而知，那麼妄想之相怎麼能稱為寂靜？如果不作相，那麼心就無所繫，便更加馳散。如果說作意不讓它馳散，那就是有所緣。既然有所...
【English Translation】 English version The Self-Proving One: Manasikara (attention, mental activity) is consciousness. If there is a subject that can cognize and an object that is cognized, it is called 'other' (relative to 'self'). So, how can 'mind self-proving' be achieved? If it is not 'other-proving,' but simply because the mind stops its activity, it is called 'self-proving,' then if there is no mental activity, there is no subject that can cognize and no object that is cognized, how can the mind be made to realize? If mental activity is performed, then it is consciousness, then it is 'other-proving.' If it is said that the essence of sentient beings has actually already been realized, but because of delusion, they do not know the realization of the essence, so there is such a thought: being able to know that the original nature of the mind-essence is the realization of quiescence, not thinking of all dharmas, so the thought naturally ceases, is this the Tathata-samadhi (the samadhi of suchness)? Is it consciousness that can know prakrti-sunyata (original emptiness)? Or is it pure mind that can know prakrti-sunyata? If it is the pure mind that knows prakrti-sunyata itself, not thinking of all dharmas, then all sentient beings have pure minds, and they should all be able to know prakrti-sunyata themselves, so they naturally cease delusional consciousness, and naturally attain Tathata-samadhi. Because it cannot be obtained without cultivation, it is known that the pure mind cannot be called 'self-knowing.' If it is said that consciousness can know that the pure mind is originally realized, so it naturally ceases, so it is only consciousness that ceases itself, not that consciousness can realize the pure mind. Therefore, it is said that 'mind self-proving' refers to when consciousness knows that the mind is originally realized, is it seeing the pure mind and knowing the original proof, or is it not seeing the pure mind and being able to know the realization? If it is said that not seeing the pure mind can know the realization, then not seeing the Buddha-mind should also know the Buddha's realization. If seeing the pure mind knows the realization, then the pure mind is a visible aspect, so how can it be said that the mind's suchness is apart from the aspects of mind-objects? Moreover, the sutra says, 'Not what consciousness can cognize, nor the realm of mind.' Using this to verify, it is certain that consciousness cannot see the mind. Because seeing and not seeing have no reason to know that the mind is originally quiescent, even if the mind-essence is originally realized, the mind of delusion cannot cease. If it is said that although delusional consciousness cannot see the pure mind, it knows that the mind is originally quiescent based on the teachings of the sutras, so it can know it, using wisdom to perfume the pure mind, so that the mind itself knows the original realization, and no longer gives rise to subsequent thoughts, this is called 'self-proving,' then when you know that the mind is originally quiescent based on the teachings of the sutras, do you know it by making an aspect of quiescence, or do you know it without making an aspect of quiescence? If you know it by making an aspect of quiescence, then how can the aspect of delusion be called quiescence? If you do not make an aspect, then the mind will be unattached and will scatter even more. If it is said that attention does not allow it to scatter, then there is something to be attached to. Since there is something...
緣即還有相。云何得言不作相也。若言七識能見凈心。故知心本寂。知已熏心。令心自知本證故不起后念。即名為自證者。是亦不然何以故。以七識是我執識故。不能見心本寂。又復若為能緣之所緣者。即非凈心。如上心體狀中已說。既所緣非實。故熏心還生妄念也。以是義故無有道理。凈心自證不起后念也。若言由他證者。是亦不然。何以故。心體自寂靜故。但以有六七識等名之為他。由有此他故說他心不證。是故乃可證他。何須以他證心也。若言心體雖複本寂。但以無始無明妄念熏故。有此妄念習氣在於心中。是故心體亦不證寂。故須他證者。何等方便能除心中習氣令心證也。若言更不起新念。故不熏益彼習氣。彼即自滅者。彼未滅間有何所以不起新念也。若無別法為對治者。彼諸習氣法應起念。若起念者更益彼力也。以是義故。由他所證亦無道理。若言不須用他證心但證於他。以他證故習氣自滅者。是亦不然。他既有習氣為根本。故唸唸常起。若不先除彼習氣種子者。妄念何由可證也。又復凈心無有道理能證於他。若能證他者。一切眾生皆有凈心。應悉自然除于妄念也。若言妄念前後自相抑止。久久即息故名為證他者。為前止后為后止前若言前念止后念者。前在之時後識未生后若起時前念已謝不相逐及。云何能
【現代漢語翻譯】 現代漢語譯本 緣即是還有相狀存在。為什麼能說是不作相呢？如果說第七識能夠見到清凈心（凈化的心），因此知道心本來是寂靜的。知道之後熏習此心，使心自己知道其本來的體證，所以不起後續的念頭，就叫做自證，這也是不對的。為什麼呢？因為第七識是『我執識』（執著于自我的意識），所以不能見到心本來的寂靜。而且，如果作為能緣的對象，那就不是清凈心了，就像前面在心體狀態中已經說過的。既然所緣不是真實的，那麼熏習此心反而會產生妄念。因為這個緣故，沒有清凈心自己體證而不生起後續念頭的道理。如果說是通過其他來體證，這也是不對的。為什麼呢？因為心體本身是寂靜的，只是因為有第六識、第七識等，才稱之為『他』（其他的意識）。因為有這些『他』，所以說其他的心不能體證。因此，才可以體證其他的（意識），何必用其他的來體證心呢？如果說心體雖然本來寂靜，但是因為無始以來的無明妄念薰染，所以有這些妄念的習氣存在於心中，因此心體也不能自己體證寂靜，所以需要其他的來體證。那麼，用什麼方法能夠去除心中的習氣，使心體證呢？如果說不再生起新的念頭，所以不薰染增長那些習氣，那些習氣就會自己消滅。那麼，在那些習氣沒有消滅之前，用什麼來使它不生起新的念頭呢？如果沒有其他的方法來對治，那麼那些習氣應該會生起念頭。如果生起念頭，就會更加增長那些習氣的力量。因為這個緣故，通過其他的體證也是沒有道理的。如果說不需要用其他的來體證心，只需要體證其他的，因為體證其他的，習氣自然就會消滅，這也是不對的。其他的既然有習氣作為根本，所以唸唸常常生起。如果不先去除那些習氣的種子，妄念怎麼能夠被體證呢？而且，清凈心沒有道理能夠體證其他的。如果能夠體證其他的，一切眾生都有清凈心，應該全部自然地去除妄念。如果說妄念前後互相抑制，久而久之就會停止，所以叫做體證其他的。是前面的念頭抑制後面的念頭，還是後面的念頭抑制前面的念頭？如果說是前面的念頭抑制後面的念頭，前面的念頭存在的時候，後面的意識還沒有產生；如果後面的念頭生起的時候，前面的念頭已經消逝，不互相追逐，怎麼能夠...
【English Translation】 English version 『Conditioned』 means there are still characteristics. How can it be said that it does not create characteristics? If it is said that the seventh consciousness can see the pure mind (purified mind), therefore knowing that the mind is originally tranquil. After knowing this, it influences the mind, causing the mind to know its original realization, so subsequent thoughts do not arise, which is called self-realization. This is also not correct. Why? Because the seventh consciousness is the 『ego-clinging consciousness』 (consciousness clinging to the self), so it cannot see the original tranquility of the mind. Moreover, if it is the object of that which can perceive, then it is not the pure mind, as has been said before in the description of the state of the mind-essence. Since what is perceived is not real, influencing the mind will instead generate deluded thoughts. Because of this reason, there is no logic in the pure mind self-realizing without giving rise to subsequent thoughts. If it is said that it is realized through others, this is also not correct. Why? Because the mind-essence itself is tranquil, it is only because there are the sixth and seventh consciousnesses, etc., that it is called 『other』 (other consciousnesses). Because there are these 『others,』 it is said that other minds cannot realize. Therefore, it is possible to realize the 『other』 (other consciousnesses), why is it necessary to use the 『other』 to realize the mind? If it is said that although the mind-essence is originally tranquil, it is influenced by beginningless ignorance and deluded thoughts, so these habits of deluded thoughts exist in the mind, therefore the mind-essence cannot self-realize tranquility, so it needs others to realize it. Then, what method can remove the habits in the mind and enable the mind to realize? If it is said that new thoughts are no longer generated, so those habits are not influenced and increased, and those habits will disappear by themselves. Then, before those habits disappear, what prevents it from generating new thoughts? If there is no other method to counteract it, then those habits should generate thoughts. If thoughts arise, it will further increase the power of those habits. Because of this reason, realization through others is also illogical. If it is said that it is not necessary to use others to realize the mind, but only to realize the 『other,』 because of realizing the 『other,』 the habits will naturally disappear, this is also not correct. Since the 『other』 has habits as its foundation, thoughts constantly arise. If the seeds of those habits are not removed first, how can deluded thoughts be realized? Moreover, the pure mind has no reason to be able to realize the 『other.』 If it can realize the 『other,』 all sentient beings have pure minds, and should all naturally remove deluded thoughts. If it is said that deluded thoughts mutually suppress each other, and after a long time they will stop, so it is called realizing the 『other.』 Is it the previous thought suppressing the subsequent thought, or the subsequent thought suppressing the previous thought? If it is said that the previous thought suppresses the subsequent thought, when the previous thought exists, the subsequent consciousness has not yet arisen; if the subsequent thought arises, the previous thought has already vanished, not pursuing each other, how can it...
止。若言后念止前念者。亦復如是不相逐及。云何能止。若前念起時即自嫌起。嫌起之心熏于本識令不起后念者。心不自見。云何自嫌。若后念嫌前故。能嫌之心熏于本識令不更起后念者。能嫌之心嫌前心時為知前心是空故嫌。為不知是空故嫌。若知是空即是無塵智也。汝云何言不須此智。又若知是空則應不嫌。若不知前念空者。此心即是無明。何以故。以其前念實空而不能知故。又復不知前念空故。執有實念而生嫌心即是妄想。何以故。以其于空妄起實有想故。此能嫌之心既是無明妄想故。即是動法復言熏心。此乃亦增不覺。重更益動生起之識。於是云興而言能令后念不起者。蓋是夢中之夢未惺覺也。故作斯說彷彿不睡者。必應不言如此。又復若言不作心念諸法故念不起者。為凈心不作心念。為是意識不作心念。若是凈心不作心念者。本來何因作心念法。今忽何因不念法也。若是意識不念法者。意識即是其念。若言意識不作心念法者。為對見法塵而不念。為不對見法塵而不念。為對而不見而不念。為全不對塵名為不念。若不對塵云何說為意識。何以故。以識者必識所識故。若對而不見即是頑瞽之法。若見而不念為何所因而得不念。為知空故所以不念。謂為有故所以不念。若知是空是無塵之智。對而不見見而不念。二
【現代漢語翻譯】 現代漢語譯本：停止。如果說后念止息前念，也是同樣的情況，前後念並不相隨，又如何能夠止息呢？如果前念生起時就自我厭惡，厭惡之心熏習本識，使后念不生起，那麼心不能自見，又如何自我厭惡呢？如果后念厭惡前念，能夠厭惡的心熏習本識，使后念不再生起，那麼能夠厭惡的心在厭惡前念時，是知道前念是空性的才厭惡，還是不知道是空性的才厭惡？如果知道是空性的，那就是無塵智（Vimalamitra）了，你為什麼說不需要這種智慧？而且如果知道是空性的，就應該不厭惡。如果不知道前念是空性的，這個心就是無明（Avidyā）。為什麼呢？因為它前念實際上是空性的卻不能知道。而且因為不知道前念是空性的，執著有實在的念頭而生起厭惡之心，這就是妄想（Kalpana）。為什麼呢？因為它對於空性錯誤地生起實有的想法。這個能夠厭惡的心既然是無明妄想，就是動法，又說熏習心，這乃是增加不覺，更加增益動生起的識。於是妄想紛紜，說能夠使后念不生起，這實在是夢中之夢，沒有醒悟啊。所以作這種說法，彷彿沒有睡著的人，必定不應該這樣說。又如果說不作心念諸法，所以念不起，是凈心（Śuddha-citta）不作心念，還是意識（Vijñāna）不作心念？如果是凈心不作心念，本來是什麼原因作心念法，現在忽然又是什麼原因不念法呢？如果是意識不念法，意識就是念。如果說意識不作心念法，是對見法塵（Dharmadhātu）而不念，還是不對見法塵而不念？是對見而不見而不念，還是完全不對塵名為不念？如果不對塵，怎麼說是意識呢？為什麼呢？因為識一定認識所識的。如果對而不見，就是頑固盲目的狀態。如果見而不念，是因為什麼原因而能夠不念？是因為知道空性所以不念，還是因為認為是實有所以不念？如果知道是空性，就是無塵之智。對而不見，見而不念，這兩種情況
【English Translation】 English version: Stop. If it is said that the subsequent thought stops the preceding thought, it is the same situation, the preceding and subsequent thoughts do not follow each other, how can it be stopped? If the preceding thought arises and immediately dislikes itself, and the mind of dislike熏習 (xūn xí, influence by repeated contact) the 本識 (běn shí, fundamental consciousness or Ālaya-vijñāna), causing the subsequent thought not to arise, then the mind cannot see itself, how can it dislike itself? If the subsequent thought dislikes the preceding thought, and the mind that can dislike熏習 (xūn xí) the 本識 (běn shí), causing the subsequent thought not to arise again, then when the mind that can dislike dislikes the preceding thought, does it dislike because it knows the preceding thought is empty, or does it dislike because it does not know it is empty? If it knows it is empty, then that is 無塵智 (wú chén zhì, wisdom without defilement), why do you say that this wisdom is not needed? Moreover, if it knows it is empty, then it should not dislike it. If it does not know that the preceding thought is empty, then this mind is 無明 (wú míng, ignorance or Avidyā). Why? Because the preceding thought is actually empty but it cannot know it. Furthermore, because it does not know that the preceding thought is empty, it clings to the idea of a real thought and gives rise to a mind of dislike, which is 妄想 (wàng xiǎng, delusion or Kalpana). Why? Because it falsely generates the idea of reality from emptiness. Since this mind that can dislike is 無明 (wú míng) and 妄想 (wàng xiǎng), it is a moving dharma, and again it is said to熏心 (xūn xīn, influence the mind). This is increasing non-awareness, further increasing the consciousness that arises from movement. Thus, delusions arise and it is said that it can prevent subsequent thoughts from arising, this is truly a dream within a dream, not yet awakened. Therefore, making such a statement is like someone who is not asleep, and should definitely not say such things. Furthermore, if it is said that thoughts do not arise because 心念諸法 (xīn niàn zhū fǎ, mental activities of all dharmas) are not created, is it the 凈心 (jìng xīn, pure mind or Śuddha-citta) that does not create 心念 (xīn niàn, mental activities), or is it the 意識 (yì shí, consciousness or Vijñāna) that does not create 心念 (xīn niàn)? If it is the 凈心 (jìng xīn) that does not create 心念 (xīn niàn), what was the original cause for creating 心念 (xīn niàn) dharmas, and what is the reason now for not thinking about dharmas? If it is the 意識 (yì shí) that does not think about dharmas, then the 意識 (yì shí) is the thought. If it is said that the 意識 (yì shí) does not create 心念 (xīn niàn) dharmas, is it not thinking when facing 法塵 (fǎ chén, dharma-dhātu or objects of mind), or is it not thinking when not facing 法塵 (fǎ chén)? Is it not thinking when facing but not seeing, or is it called not thinking when completely not facing the dust? If not facing the dust, how can it be called 意識 (yì shí)? Why? Because consciousness must recognize what is recognized. If facing but not seeing, it is a state of stubborn blindness. If seeing but not thinking, what is the reason for being able to not think? Is it not thinking because it knows emptiness, or is it not thinking because it considers it to be real? If it knows it is empty, that is wisdom without defilement. Facing but not seeing, seeing but not thinking, these two situations
俱無妨。何故汝言不須此智。若謂為有即不能不念。又復謂有之時即已是念。又復謂為有故。即是無明妄想而復不念。譬如怯人閉目入闇道理開眼而入。唯有外闇倒生怕怖閉目而入。內外俱黑反謂安隱。此亦如是。念前法時唯有迷境無明而生。嫌心不念之時心境俱闇。反謂為善。又復若不作意念法心則馳散。若作意不念諸法。作意即是亂動非寂靜法。云何得名證心也。但以專心在此不念故。即以此不念為境。意識為此境所繫故。于余境界無容攀緣。是故惑者不知此事。便謂于諸法無復攀緣。遂更深生寶玩將為真法。是以策意相續不休。以晝夜久習熟故。不須作意自然而進。但不覺生滅常流剎那恒起。起復不知無明妄想未遣一毫。又不解自身居在何位。便言我心寂住。應是真如三昧。作如是計者且好不識份量也。雖然但以專心一境故。亦是一家止法。遠與無塵之智為基。近與猿猴之躁為鎖。比彼攀緣五欲遊戲六根者。此即百千萬倍為殊為勝。但非心體寂照真如三昧耳。是故行者為而不執即是漸法門。若欲成就出世之道必藉無塵之智也。此明止觀依止中以何依止竟。上標五番建立中第一止觀依止訖。次明止觀境界者謂三自性法。就中復作兩番分別。一總明三性。二別明三性。所言總明三性者。謂出障真如及佛凈德悉名真實
【現代漢語翻譯】 現代漢語譯本： 都沒有妨礙。為什麼你說不需要這種智慧呢？如果認為『有』，就不能不念。而且認為『有』的時候，就已經是在念了。又因為認為是『有』的緣故，就是無明妄想，反而不念。譬如膽怯的人閉著眼睛進入黑暗，正確的做法是睜開眼睛進入。只是因為外面的黑暗，就倒生害怕，閉著眼睛進入。內外都黑暗，反而認為是安全。這也是這樣。念前法的時候，只有迷惑的境界和無明產生。嫌棄而不念的時候，心和境界都黑暗，反而認為是好。而且如果不作意去念法，心就會散亂。如果作意不念諸法，作意就是亂動，不是寂靜之法。怎麼能叫做證心呢？只是因為專心於此不念的緣故，就用這個不念作為境界。意識被這個境界所繫縛，對於其他的境界就沒有辦法攀緣。所以迷惑的人不知道這件事，就認為對於諸法沒有攀緣了，於是更加深刻地產生寶貴的玩味，認為是真正的佛法。因此，策勵心意相續不斷，因為日夜長久地練習熟悉，所以不需要作意，自然而然地進步。只是不覺察生滅常流，剎那恒常生起，生起又不知道，無明妄想沒有去除一毫。又不瞭解自身處在什麼位置，就說我的心寂靜安住，應該是真如三昧（Tathata-samadhi，如實的禪定）。作這樣想法的人，實在是不認識自己。雖然只是因為專心於一個境界的緣故，也是一種止法。從長遠來看，是無塵之智的基礎；從近處來看，是鎖住猿猴般躁動的心。比起那些攀緣五欲、遊戲六根的人，這就百千萬倍地殊勝。但這不是心體寂照的真如三昧。所以修行人有所作為而不執著，就是漸修的法門。如果想要成就出世之道，必須憑藉無塵之智。以上說明止觀依止中以什麼作為依止完畢。上面標出的五種建立中的第一種止觀依止完畢。接下來闡明止觀的境界，就是三自性法（Trisvabhāva，三種自性）。其中又分為兩種：一是總明三性，二是分別闡明三性。所說的總明三性，就是指出障真如（Visuddha-tathata，清凈真如）以及佛的清凈功德，都叫做真實。
【English Translation】 English version: None are obstacles. Why do you say this wisdom is unnecessary? If you consider it to 『exist,』 you cannot help but contemplate it. Moreover, when you consider it to 『exist,』 that itself is already contemplation. Furthermore, because you consider it to 『exist,』 it is ignorance and delusion, yet you do not contemplate it. It is like a timid person closing their eyes and entering the darkness; the correct way is to open your eyes and enter. But because of the external darkness, they mistakenly generate fear and close their eyes to enter. Both inside and outside are dark, yet they mistakenly believe it is safe. It is the same with this. When contemplating the previous dharma, only the deluded state and ignorance arise. When disliking and not contemplating, both the mind and the state are dark, yet they mistakenly believe it is good. Moreover, if you do not intentionally contemplate the dharma, the mind will scatter. If you intentionally do not contemplate the dharmas, that intention is chaotic movement, not a state of stillness. How can it be called realizing the mind? It is only because of focusing the mind on this non-contemplation that this non-contemplation is taken as the object. Because consciousness is bound by this object, it has no capacity to cling to other states. Therefore, the deluded do not understand this matter and believe that they no longer cling to the dharmas, thus generating a deeper precious attachment, taking it as the true dharma. Therefore, they urge their minds to continue without ceasing. Because of long practice day and night, they become familiar with it, so they progress naturally without needing intention. But they do not perceive the constant flow of arising and ceasing, the constant arising of moments, and they do not know that ignorance and delusion have not been removed even a bit. They also do not understand what position they are in, and they say that my mind is peacefully abiding, it should be the True Thusness Samadhi (Tathata-samadhi, samadhi of suchness). Those who make such calculations truly do not know their own measure. Although it is only because of focusing the mind on one state, it is also a method of cessation. In the long run, it is the foundation for wisdom without defilement; in the short term, it is a lock on the restlessness of a monkey. Compared to those who cling to the five desires and play with the six senses, this is a hundred thousand times more special and superior. But it is not the True Thusness Samadhi of the mind's essence of stillness and illumination. Therefore, the practitioner who acts without attachment is a gradual Dharma gate. If you want to achieve the path of transcending the world, you must rely on wisdom without defilement. The above explains what to rely on in the reliance of cessation and contemplation. The first of the five establishments mentioned above, the reliance of cessation and contemplation, is completed. Next, the state of cessation and contemplation is explained, which is the Three Natures (Trisvabhāva, three self-natures). Among them, there are two distinctions: first, the general explanation of the three natures; second, the separate explanation of the three natures. The so-called general explanation of the three natures refers to the True Thusness that has emerged from obstacles (Visuddha-tathata, pure suchness) and the pure virtues of the Buddha, all of which are called reality.
性。在障之真與染和合名阿梨耶識。此即是依地性六識七識妄想分別悉名分別性。此是大位之說也。所言別明三性者。初辨真實性。就中復有兩種一者有垢凈心以為真實性。二者無垢凈心以為真實性。所言有垢凈心者。即是眾生之體實事染之本性。具足違用依熏變現。故言有垢。而復體包凈用自性無染。能熏之垢本空。所現之相常寂。複稱為凈。故言有垢凈心也。所言無垢凈心者。即是諸佛之體性凈德之本實。雖具法爾違用之性。染熏息故事染永泯。復備自性順用之能。凈熏滿故事凈德顯。故言無垢。雖從熏顯。性凈之用非增。假遣昏云。體照之功本具。複稱凈也。故言無垢凈心。然依熏約用。故有有垢無垢之殊。就體談真。本無無染有染之異。即是平等實性。大總法門。故言真實性。問曰。既言有垢凈。亦應稱無垢染。答曰。亦有此義。諸佛違用即是無垢染。但為令眾生舍染欣凈。是故不彰也。二明依他性者亦有二種。一者凈分依他性。二者染分依他性。清凈分依他性者。即彼真如體。具染凈二性之用。但得無漏凈法所熏。故事染之功斯盡。名為清凈。即復依彼凈業所熏。故性凈之用顯現。故名依他。所現即是所證三身凈土。一切自利利他之德是也。問曰。性染之用何謂由染熏滅故不起生死。雖然成佛之後此性豈全
【現代漢語翻譯】 性（Xing，nature）。在障之真與染和合名為阿梨耶識（Ālaya-vijñāna，藏識）。這就是依地性，六識（six consciousnesses）、七識（seventh consciousness, 末那識）妄想分別，都名為分別性。這是大位之說。所言分別說明三性者，首先辨別真實性。其中又分為兩種：一是具有垢染的凈心，作為真實性；二是無垢染的凈心，作為真實性。所謂具有垢染的凈心，就是眾生的本體，真實事物的染污之本性，具備違背作用、依靠熏習、變化顯現的特性，所以說『有垢』。但其本體又包含清凈的作用，自性沒有染污，能薰染的垢染本性是空的，所顯現的現象是常寂的，又稱為『凈』，所以說『有垢凈心』。所謂無垢凈心，就是諸佛的本體，體性清凈功德的根本，雖然具備法爾如是的違背作用之性，但因為染污的熏習止息，所以染污永遠泯滅；又具備自性順應作用的功能，清凈的熏習圓滿，所以清凈的功德顯現，所以說『無垢』。雖然是從熏習而顯現，但自性清凈的作用並沒有增加；好像驅散昏暗的雲霧，本體照耀的功能本來就具備，又稱為『凈』，所以說『無垢凈心』。然而，依據熏習，就作用而言，所以有有垢、無垢的差別；就本體而言，本來沒有無染、有染的不同，這就是平等真實的體性，總括一切的大法門，所以說『真實性』。問：既然說有垢凈，也應該說無垢染。答：也有這個意思。諸佛的違背作用就是無垢染，但爲了讓眾生捨棄染污、欣樂清凈，所以不彰顯這一點。二，說明依他性，也有兩種：一是清凈分的依他性，二是染污分的依他性。清凈分的依他性，就是真如（Tathātā，如如）本體，具備染污和清凈二性的作用，但得到無漏清凈法所熏習，所以染污的作用完全消失，名為清凈。又依靠清凈的業力所熏習，所以自性清凈的作用顯現，所以名為依他。所顯現的就是所證的三身（Trikāya，法身、報身、應身）、凈土，一切自利利他的功德。問：自性染污的作用，為什麼因為染污的熏習滅除，就不再產生生死？即使成佛之後，這種自性難道完全...
【English Translation】 性 (Xing, nature). The true nature combined with defilement in obstruction is called Ālaya-vijñāna (藏識, store consciousness). This is based on the nature of the ground, where the six consciousnesses, the seventh consciousness (末那識, Manas-vijñāna), and their deluded discriminations are all called the nature of discrimination. This is a teaching of great importance. To separately clarify the three natures, we first distinguish the nature of reality. Within this, there are two types: one is the defiled pure mind as the nature of reality, and the other is the undefiled pure mind as the nature of reality. The so-called defiled pure mind is the essence of sentient beings, the defiled nature of real things, possessing the characteristics of adverse function, reliance on conditioning, and transformation manifestation. Therefore, it is called 'defiled.' However, its essence encompasses pure function, and its self-nature is free from defilement. The defilement that can condition is fundamentally empty, and the phenomena it manifests are eternally tranquil. It is also called 'pure,' hence the term 'defiled pure mind.' The so-called undefiled pure mind is the essence of all Buddhas, the root of pure virtues. Although it possesses the nature of inherent adverse function, because the conditioning of defilement has ceased, defilement is forever extinguished. It also possesses the function of self-nature's compliant action, and the conditioning of purity is complete, so pure virtues are manifested. Therefore, it is called 'undefiled.' Although it manifests from conditioning, the function of self-nature's purity does not increase. Like dispelling dark clouds, the function of the essence's illumination is originally complete. It is also called 'pure,' hence the term 'undefiled pure mind.' However, based on conditioning and in terms of function, there is a distinction between defiled and undefiled. In terms of the essence, there is originally no difference between undefiled and defiled. This is the equal and real nature, the great Dharma gate encompassing all, hence the term 'nature of reality.' Question: Since you say there is defiled purity, should you also say there is undefiled defilement? Answer: There is also this meaning. The adverse function of all Buddhas is undefiled defilement, but to encourage sentient beings to abandon defilement and rejoice in purity, this is not emphasized. Second, explaining the dependent nature, there are also two types: one is the dependent nature of the pure aspect, and the other is the dependent nature of the defiled aspect. The dependent nature of the pure aspect is the essence of Tathātā (如如, suchness), possessing the function of both defiled and pure natures. However, it is conditioned by undefiled pure Dharma, so the function of defilement completely disappears, and it is called pure. Furthermore, it relies on the conditioning of pure karma, so the function of self-nature's purity manifests, hence it is called dependent. What manifests is the realized Trikāya (三身, three bodies of Buddha - Dharmakāya, Sambhogakāya, Nirmāṇakāya), pure lands, and all virtues of self-benefit and benefiting others. Question: Why does the function of self-nature's defilement, because the conditioning of defilement is extinguished, no longer produce birth and death? Even after becoming a Buddha, is this nature completely...
無用。答曰。此性雖為無漏所熏故不起生死。但由發心已來。悲願之力熏習故。復為可化之機為緣熏示違之用亦得顯現。所謂現同六道示有三毒權受苦報應從死滅等。即是清凈分別性法。問曰。既從染性而起云何名為清凈分。答曰。但由是佛德故。以佛望于眾生故。名此德以為清凈。若偏據佛德之中論染凈者。此德實是示違染用。問曰。既言依他性法。云何名為分別性。答曰。此德依于悲願所熏起故。即是依他性法。若將此德對緣施化。即名分別性法也。問曰。無垢真實性。與清凈依他性竟有何異。答曰。無垢真實性者體顯離障為義。即是體也。清凈依他性者。能隨熏力凈德差別起現為事。即是相也。清凈分別性者。對緣施設為能。即是用也。所言染濁依他性者。即彼凈心雖體具違順二用之性。但為分別性中所有無明染法所熏故。性違之用依熏變現虛狀等法。所謂流轉生死輪迴六趣。故言染濁依他性法也。問曰。性順之用未有凈業所熏。故不得顯現。雖然在於生死之中豈全無用耶。答曰。雖未為無漏熏故凈德不現。但為諸佛同體智力所護念故。修人天善遇善知識漸發道心。即是性凈之用也。問曰。一切眾生皆具性凈等為諸佛所護。何因發心先後復有發不發。答曰。無始已來造業差別。輕重不同先後不一。罪垢輕者蒙佛
【現代漢語翻譯】 現代漢語譯本 無用。回答說：『此自性雖然被無漏功德所熏習，所以不起生死流轉。但由於從發菩提心以來，悲心和願力的熏習，又爲了可以教化的眾生，以各種因緣來顯示與其本性相違的作用。』 所謂示現和六道眾生相同，示現有貪嗔癡三毒，權且承受痛苦的果報，以及示現死亡等等，這就是清凈分別自性法。 問：『既然是從染污的自性而生起，為什麼稱為清凈分？』 回答說：『只因爲這是佛的功德，以佛的境界來看待眾生，所以稱此功德為清凈。如果僅僅根據佛的功德來討論染污和清凈，那麼此功德實際上是示現與染污相應的用處。』 問：『既然說是依他自性法，為什麼稱為分別自性？』 回答說：『此功德依靠悲心和願力的熏習而生起，所以是依他自性法。如果將此功德針對不同的因緣來施行教化，就稱為分別自性法。』 問：『無垢真實自性（Amala-tathata），與清凈依他自性究竟有什麼不同？』 回答說：『無垢真實自性，以本體顯現、遠離障礙為意義，這是指體性。清凈依他自性，能夠隨著熏習的力量，產生各種清凈功德的差別顯現，這是指相。清凈分別自性，針對不同的因緣而施行教化，這是指作用。』 所說的染濁依他自性，就是指那清凈的心，雖然本體具有順應和違逆兩種作用的自性，但由於分別自性中所有的無明染污法所熏習，所以與自性相違的作用，會隨著熏習而變現出虛妄不實的法，也就是流轉生死，輪迴六道。所以說是染濁依他自性法。 問：『自性順應的作用，還沒有被清凈的業力所熏習，所以不能顯現。雖然身處生死輪迴之中，難道就完全沒有作用了嗎？』 回答說：『雖然沒有被無漏功德所熏習，所以清凈的功德不能顯現。但由於諸佛同體的智慧力量所護念，修行人天善業，遇到善知識，逐漸發起菩提心，這就是自性清凈的作用。』 問：『一切眾生都具有自性清凈等功德，並且被諸佛所護念，為什麼發菩提心的有先後，甚至有不發菩提心的？』 回答說：『從無始以來，所造的業力有差別，輕重不同，先後不一。罪業輕微的，蒙受佛的…
【English Translation】 English version 『Useless.』 The answer is: 『Although this nature is perfumed by the unconditioned (Anasrava) and therefore does not give rise to birth and death, it is due to the power of compassion and vows since the arising of the aspiration (Bodhicitta) that it is perfumed. Therefore, for the sake of those who can be transformed, it also manifests the function of showing what is contrary to it through various conditions. That is, it manifests as being the same as the beings in the six realms (Gati), shows the three poisons (Trisaya), provisionally receives the retribution of suffering, and responds to death and extinction, etc. This is the pure discriminating nature (Parisuddha-vikalpa-svabhava).』 Question: 『Since it arises from the defiled nature, why is it called pure?』 The answer is: 『It is only because it is the virtue of the Buddha. Because the Buddha looks upon sentient beings, this virtue is called pure. If one only discusses defilement and purity within the virtues of the Buddha, then this virtue is actually showing the function of being contrary to defilement.』 Question: 『Since it is said to be the dependent nature (Paratantra-svabhava), why is it called the discriminating nature?』 The answer is: 『This virtue arises because it is perfumed by compassion and vows, so it is the dependent nature. If this virtue is used to teach and transform beings according to conditions, it is called the discriminating nature.』 Question: 『What is the difference between the immaculate true nature (Amala-tathata) and the pure dependent nature?』 The answer is: 『The immaculate true nature means that the essence is manifest and free from obstacles, which refers to the essence. The pure dependent nature is able to manifest various differences in pure virtues according to the power of perfuming, which refers to the characteristics. The pure discriminating nature is able to teach and transform beings according to conditions, which refers to the function.』 The so-called defiled dependent nature refers to the pure mind, which inherently possesses the nature of both conforming and opposing functions. However, because it is perfumed by the defiled dharmas of ignorance in the discriminating nature, the function that is contrary to the nature manifests illusory dharmas according to the perfuming, such as the cycle of birth and death and the six realms of reincarnation. Therefore, it is called the defiled dependent nature. Question: 『The function of conforming to the nature has not yet been perfumed by pure karma, so it cannot manifest. Although it is in the cycle of birth and death, is it completely useless?』 The answer is: 『Although the pure virtue does not manifest because it has not been perfumed by the unconditioned, it is protected by the wisdom power of the Buddhas' unified body. Therefore, cultivating good deeds in the human and heavenly realms, encountering good teachers, and gradually developing the aspiration for enlightenment is the function of the pure nature.』 Question: 『All sentient beings possess the pure nature and are protected by the Buddhas. Why do some develop the aspiration for enlightenment earlier or later, and some do not develop it at all?』 The answer is: 『Since beginningless time, the karma created has been different, with varying degrees of severity and different sequences. Those whose karmic defilements are lighter receive the Buddha's…
智力。罪垢重者有力不蒙。問曰。罪垢重者性凈之用豈全無能。答曰。但有性凈之體不壞。以垢重故更不有能也。問曰。上言凡聖之體皆具順違二性。但由染凈熏力有現不現。何故諸佛凈熏滿足而不妨示違之用有力。凡夫染業尤重而全使性順之用無能也。若以染重故性凈無能。亦應凈滿故染用無力。既凈滿而有示違之功。定知染重亦有性順之用。答曰。諸佛有大悲大愿之熏。故性違起法界之染德。能令機感斯見。眾生無厭凡欣聖之習。故性順匿無邊之凈用。不使諸佛同鑒無凈器可鑑。故大聖舍之以表知機有染德可見故。下凡尋之明可化也。是故凈滿不妨有于染德。染重不得有于凈用。三明分別性者。亦有二種。一者清凈分別性。二者染濁分別性。所言清凈分別性者。即彼清凈依他性法中。所有利他之德。對彼內證無分別智故。悉名分別所謂一切種智慧知世諦種種差別。乃至一切眾生心心數法無不盡知。及以示現五通三輪之相。應化六道四生之形。乃至依于內證之慧。起彼教用之智。說己所得示于未聞。如斯等事悉名清凈分別性法。此義云何。謂雖起無邊之事。而復畢竟不為世染不作功用。自然成辦故言清凈。即此清凈之覺隨境異用故言分別。又復對緣攝化令他清凈。攝益之德為他分別故言清凈分別性也。所言染濁分別
【現代漢語翻譯】 現代漢語譯本： 智力。罪業深重的人，即使有能力也無法顯現。問：罪業深重的人，本性清凈的作用難道完全沒有能力嗎？答：只是有本性清凈的本體沒有壞滅，因為罪業深重，所以不再有作用。問：上面說凡夫和聖人的本體都具備順從和違逆兩種性質，只是由於染污和清凈的熏習力量，有顯現和不顯現的差別。為什麼諸佛清凈的熏習圓滿，不妨礙示現違逆的作用？凡夫染污的業力尤其深重，卻完全使得本性順從的作用沒有能力呢？如果因為染污深重，本性清凈就沒有能力，也應該清凈圓滿，染污的作用就沒有力量。既然清凈圓滿而有示現違逆的功用，必定知道染污深重也有本性順從的作用。答：諸佛有大悲心和大願力的熏習，所以本性違逆而生起法界的染污功德，能夠讓眾生因感應而見到。眾生沒有厭惡凡俗、欣慕聖境的習性，所以本性順從而隱藏無邊的清凈作用，不讓諸佛共同照見，因為沒有清凈的器皿可以照見。所以大聖人捨棄它，以此表明知道眾生根機有染污的功德可以被看見，下凡尋找他們，表明可以教化。因此，清凈圓滿不妨礙有染污的功德，染污深重不能有清凈的作用。三種分別性，也有兩種：一是清凈分別性，二是染濁分別性。所說的清凈分別性，就是清凈的依他性法中，所有利益眾生的功德，相對於內在證悟的無分別智而言，都稱為分別，也就是一切種智慧夠知道世俗諦的種種差別，乃至一切眾生的心和心所法沒有不完全知道的，以及示現五神通和三輪的相，應化六道四生的形體，乃至依靠內在證悟的智慧，生起教化的智慧，說自己所得到的，告訴沒有聽過的。像這樣的事情都稱為清凈分別性法。這是什麼意思呢？就是雖然生起無邊的事情，卻畢竟不被世俗染污，不作功用，自然成就，所以說是清凈。就是這種清凈的覺悟隨著境界不同而有不同的作用，所以說是分別。又相對於因緣攝受教化，使他人清凈，攝益的功德為他人分別，所以說是清凈分別性。所說的染濁分別
【English Translation】 English version: Intelligence. Those whose sins and defilements are heavy are unable to manifest their power. Question: For those whose sins and defilements are heavy, is the function of their inherently pure nature completely without ability? Answer: They still possess the essence of their inherently pure nature, which is not destroyed, but because of the heaviness of their defilements, they no longer have the ability to function. Question: Above, it was said that the essence of both ordinary beings and sages possesses both compliant and contrary natures, but their manifestation depends on the force of defilement and purity. Why is it that the Buddhas' pure influence is complete and does not hinder the powerful manifestation of contrary functions, while ordinary beings' defiled karma is especially heavy and completely renders the compliant function of their nature powerless? If, because of the heaviness of defilement, the inherently pure nature has no ability, then it should also be the case that because of the completeness of purity, the defiled function has no power. Since there is completeness of purity and the function of manifesting contrariness, it must be known that the heaviness of defilement also has the function of inherent compliance. Answer: The Buddhas have the influence of great compassion and great vows, so their inherently contrary nature gives rise to the defiled virtues of the Dharma realm, enabling sentient beings to perceive them through their responses. Sentient beings do not have the habit of厭ying the mundane and admiring the sacred, so their inherently compliant nature conceals the boundless pure function, preventing the Buddhas from jointly perceiving it, because there is no pure vessel to be perceived. Therefore, the Great Sage abandons it to show that knowing the potential of beings means that defiled virtues can be seen, and descending to the mundane to seek them means that they can be transformed. Therefore, the completeness of purity does not hinder the existence of defiled virtues, but the heaviness of defilement prevents the existence of pure functions. The three kinds of discriminating nature also have two types: one is pure discriminating nature, and the other is defiled discriminating nature. The so-called pure discriminating nature refers to all the virtues of benefiting others within the pure dependent nature, in contrast to the inner realization of non-discriminating wisdom, which are all called discrimination. This means that the all-knowing wisdom can know all the differences of worldly truth, and even know all the minds and mental functions of all sentient beings without exception, as well as manifesting the appearances of the five supernormal powers and the three wheels, responding and transforming into the forms of the six realms and the four kinds of birth, and even relying on the wisdom of inner realization to generate the wisdom of teaching, speaking of what one has attained and showing it to those who have not heard. Such things are all called pure discriminating nature. What does this mean? It means that although countless things arise, they are ultimately not defiled by the world, do not involve effort, and are naturally accomplished, so they are called pure. This pure awareness varies in its function according to the environment, so it is called discrimination. Furthermore, in relation to the conditions of receiving and transforming, making others pure, and the virtue of benefiting others for their sake, it is called pure discriminating nature. The so-called defiled discrimination
性法者。即彼染濁依他性中。虛狀法內有于似色似識似塵等法。何故皆名為似。以皆一心依熏所現故。但是心相似法。非實故名為似。由此似識一念起現之時。即與似塵俱起。故當起之時即不知似塵似色等是心所作虛相無實。以不知故即妄分別執虛為實。以妄執故境從心轉皆成實事。即是今時凡夫所見之事。如此執時。即唸唸熏心還成依他性。于上還執覆成分別性。如是念念虛妄互相生也。問曰。分別之性與依他性既迭互相生竟。有何別。答曰。依他性法者。心性依熏故起。但是心相體虛無實。分別性法者。以無明故不知依他之法是虛。即妄執以為實事。是故雖無異體相生而虛實有殊。故言分別性法也。更有一義。以明三性。就心體平等名真實性。心體為染凈所繫依。隨染凈二法名依他性。所現虛相果報名分別性。又復更有一義。就依他性中即分別為三性。一者凈分。謂在染之真即名真實性。二者不凈分。謂染法習氣種子及虛相果報即是分別性。二性和合無二即是依他性也。問曰。似識妄分別時。為是意識總能分別六塵。為六識各各自分別一塵。答曰。五識見塵時各與意識俱時而起。如眼識見似色時。即是一意識俱時。分別妄執也。余識亦如是。是故意識總能分別妄執六塵五識。但能得五塵不生分別妄執。問曰。妄執
【現代漢語翻譯】 現代漢語譯本 性法，指的是在被染污的依他性（Paratantra-svabhava，緣起性）中，虛幻的現象中，存在著類似色、類似識、類似塵等法。為什麼都稱為『似』呢？因為它們都是一心依靠熏習所顯現的緣故。這些都只是與心相似的法，並非真實存在，所以稱為『似』。因此，當類似識的一念生起顯現時，就與類似塵同時生起。所以在生起的時候，就不知道類似塵、類似色等是心所造的虛假現象，並非真實。因為不知道，就錯誤地分別執著虛假為真實。因為錯誤地執著，境界就隨著心而轉變，都變成真實的事物，這就是現在凡夫所見到的事物。如此執著的時候，就念念熏習心，又成為依他性。在依他性上又執著，就成為分別性（Parikalpita-svabhava，遍計所執性）。就這樣，唸唸虛妄地互相產生。 問：分別性與依他性既然交替互相產生，究竟有什麼區別？ 答：依他性法，是心性依靠熏習而生起，只是心的現象，本體是虛幻不真實的。分別性法，是因為無明，不知道依他性的法是虛假的，就錯誤地執著認為是真實的事物。所以，雖然沒有不同的本體互相產生，但虛假和真實是有區別的，所以說是分別性法。 還有一種意義，用來闡明三性（trisvabhāva）：就心體的平等性來說，稱為真實性（Parinispanna-svabhava，圓成實性）；心體被染污和清凈所繫縛，隨著染污和清凈兩種法，稱為依他性；所顯現的虛假現象和果報，稱為分別性。 又有一種意義，就在依他性中分別出三種性質：一是清凈的部分，指的是在染污中的真如，就稱為真實性；二是不清凈的部分，指的是染污法的習氣種子以及虛假的現象和果報，這就是分別性。這兩種性質和合無二，就是依他性。 問：類似識錯誤地分別時，是意識總能分別六塵（sadayatana，六根所對的六種境界），還是六識各自單獨分別一塵？ 答：五識見到塵境時，各自與意識同時生起。例如，眼識見到類似色時，就有一個意識同時分別妄執。其餘的識也是這樣。所以，意識總能分別妄執六塵，五識只能得到五塵，不能產生分別妄執。 問：妄執
【English Translation】 English version The nature of phenomena (性法, xìng fǎ) refers to the illusory forms within the defiled dependent nature (依他性, yī tā xìng) – such as forms, consciousness, and objects. Why are they all called 'illusory' (似, sì)? Because they are all manifestations arising from the mind's habitual tendencies. They are merely phenomena resembling the mind, not truly real, hence the term 'illusory.' Therefore, when a single thought of illusory consciousness arises, it arises simultaneously with illusory objects. At the moment of arising, one does not recognize that these illusory objects, forms, etc., are unreal appearances created by the mind. Due to this lack of awareness, one falsely discriminates and clings to the unreal as real. Because of this false clinging, the environment transforms according to the mind, becoming real things. This is what ordinary beings perceive in the present moment. When clinging in this way, each thought habituates the mind, again becoming the dependent nature. Clinging to this dependent nature further becomes the discriminated nature (分別性, fēn bié xìng). Thus, thoughts arise falsely and mutually. Question: Since the discriminated nature and the dependent nature arise alternately and mutually, what is the difference between them? Answer: The dependent nature arises because the mind relies on habitual tendencies. It is merely a mental appearance, empty in essence and unreal. The discriminated nature arises because of ignorance; one does not recognize that the phenomena of the dependent nature are unreal and falsely clings to them as real things. Therefore, although there is no different entity arising mutually, there is a distinction between the unreal and the real. Hence, it is called the discriminated nature. There is another meaning to clarify the three natures (三性, sān xìng): In terms of the equality of the mind's essence, it is called the perfected nature (真實性, zhēn shí xìng); the mind's essence is bound by defilement and purity, and according to these two, it is called the dependent nature; the illusory appearances and karmic results that manifest are called the discriminated nature. Furthermore, there is another meaning: within the dependent nature, three natures are distinguished. First, the pure aspect, which refers to the true suchness within defilement, is called the perfected nature. Second, the impure aspect, which refers to the seeds of habitual tendencies of defilement and the illusory appearances and karmic results, is the discriminated nature. The combination of these two natures, being non-dual, is the dependent nature. Question: When illusory consciousness discriminates, is it the mind-consciousness (意識, yì shí) that generally discriminates the six objects (六塵, liù chén), or do the six consciousnesses (六識, liù shí) each individually discriminate one object? Answer: When the five consciousnesses perceive objects, each arises simultaneously with the mind-consciousness. For example, when the eye-consciousness sees an illusory form, there is a mind-consciousness simultaneously discriminating and falsely clinging. The other consciousnesses are the same. Therefore, the mind-consciousness can generally discriminate and falsely cling to the six objects, while the five consciousnesses can only obtain the five objects and cannot generate discrimination and false clinging. Question: False clinging
五塵為實者。為是五意識。為是第六意識。答曰。大乘中不明五意識與第六別。但能分別者悉名意識。上來是明第二止觀所觀境界竟。次明第三止觀體狀。就中復有二番明義。一就染濁三性以明止觀體狀。二就清凈三性以明止觀體狀。初就染濁三性中復作三門分別。一依分別性以明。二約依他性以顯三對真實性以示。對分別性以明止觀體狀者。先從觀入止。所言觀者。當觀五陰及外六塵。隨一一法悉作是念。我今所見此法謂為實有形質堅礙本來如是者。但是意識有果時無明故。不知此法是虛。以不知法是虛故。即起妄想執以為實。是故今時意里確然將作實事。復當念言。無始已來由執實故。於一切境界起貪瞋癡。造種種業招生感死。莫能自出。作此解者。即名觀門。非此觀已復作此念。我今既知由無明妄想。非實謂實故流轉生死。今復云何仍欲信此癡妄之心。是故違之強觀諸法。唯是心相虛狀無實。猶如小兒愛鏡中像謂是實人。然此映象體性無實。但由小兒心自謂實。謂實之時即無實也。我今亦爾。以迷妄故非實謂實。設使意里確然執為實時。即是無實。猶如想心所見境界無有實事也。復當觀此。能觀之心亦無實念。但以癡妄謂有實念。道理即無實也。如是次第以後念破前念。猶如夢中所有憶念思量之心無有實念也。
作此解故執心止息。即名從觀入止也。復有知諸法無實。故反觀本自謂為實時。但是無明妄想即名從止起觀。若從此止徑入依他性觀者。即名從止入觀。次明依他性中止觀體狀者。亦先從觀入止。所言觀者。謂因前分別性中止行知法無實故。此中即解一切五陰六塵。隨一一法悉皆心作。但有虛相猶如想心所見似有境界其體是虛。作此解者即名為觀。作此觀已復作是念。此等虛法。但以無明妄想妄業熏心故。心似所熏之法顯現。猶如熱病因緣眼中自現空華。然此華體相有即非有不生不滅。我今所見虛法亦復如是。唯一心所現有即非有。本自無生今即無滅。如是緣心遣心知相本無。故虛相之執即滅。即名從觀入止。既知諸法有即非有。而復知。不妨非有。而有似有顯現即名從止起觀。若從此止行徑入真實性觀者。此即名從止入觀也。次明第三真實性中止觀體狀者。亦先從觀入止。所言觀者。因前依他性中止行。知一切法有即非有故。所以此中即知一切法本來唯心心外無法。復作是念。既言心外無法。唯有一心。此心之相何者是也。為無前二性故。即將此無以為心耶。為異彼無外別有凈心耶。作此念時即名為觀。即復念言。無是無法對有而生。有尚本來不有。何有無法以為凈心。又復無法為四句。攝凈心即離四句。何得以此
【現代漢語翻譯】 現代漢語譯本 如此理解，執著之心便會止息。這稱為從觀入門而入于止。又有人知道諸法皆無實體，因此反過來觀察其本源，認為那是真實存在的時候。這只是無明妄想，稱為從止生觀。如果從這種止的狀態直接進入依他性（Paratantra-svabhava，依他起性）的觀照，就稱為從止入觀。接下來闡明依他性中的止觀狀態，也是先從觀入門而入于止。所謂觀，是指因為之前在分別性（Parikalpita-svabhava，遍計所執性）中修行止，而知曉諸法並無實體。在這裡，就是要理解一切五陰（Panca-skandha，色、受、想、行、識）、六塵（Sad-ayatana，色、聲、香、味、觸、法）都只是心的作用。只有虛幻的表象，就像是想像中的心所見到的，看似有境界，但其本質是虛假的。如此理解就稱為觀。在進行這種觀照之後，又這樣想：這些虛假的法，只是因為無明妄想和妄業薰染了心，所以心才顯現出好像被薰染的法的樣子，就像是得了熱病的人，因為因緣，眼中會自己顯現出空中的花朵。然而，這些花朵的體相，說有卻不是真有，不生也不滅。我現在所見到的虛假的法也是這樣，唯一是心所顯現，說有卻不是真有，本來沒有生，現在也就沒有滅。像這樣，通過緣心來遣除心，知道相的本性是空無，所以對虛假表象的執著就會消滅，這就稱為從觀入門而入于止。既然知道諸法說有卻不是真有，而且又知道，不妨礙它不是真有，卻好像有顯現，這就稱為從止生觀。如果從這種止的狀態直接進入真實性（Parinispanna-svabhava，圓成實性）的觀照，這就稱為從止入觀。接下來闡明第三種真實性中的止觀狀態，也是先從觀入門而入于止。所謂觀，是指因為之前在依他性中修行止，而知道一切法說有卻不是真有。所以在這裡，就是要知道一切法本來唯有心，心外沒有法。又這樣想：既然說心外沒有法，只有一心，那麼這心的相狀是什麼呢？是因為沒有前兩種自性，所以就將這種『無』當作心嗎？還是說，在那個『無』之外，另外有清凈的心呢？在這樣思考的時候，就稱為觀。接著又想：『無』是無法，是相對於『有』而產生的。『有』尚且本來不存在，哪裡來的『無法』可以作為清凈的心呢？而且『無法』為四句（tetralemma，佛教邏輯的四種可能：存在、不存在、既存在又不存在、既非存在又非不存在）所攝，清凈心則遠離四句，怎麼能用它來……
【English Translation】 English version Because of this understanding, the clinging mind will cease. This is called entering cessation (Samatha) from contemplation (Vipassana). Furthermore, some people know that all dharmas are without substance, so they turn back to observe their origin, considering it to be real. This is merely ignorance and delusion, called arising contemplation from cessation. If one directly enters the contemplation of Paratantra-svabhava (dependent nature) from this cessation, it is called entering contemplation from cessation. Next, clarifying the state of Samatha-Vipassana in Paratantra-svabhava, it also begins with entering cessation from contemplation. What is meant by contemplation is that because of previously practicing cessation in Parikalpita-svabhava (imputed nature), one knows that dharmas are without substance. Here, one must understand that all five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) and six ayatanas (sense bases of sight, sound, smell, taste, touch, and mental objects) are all the workings of the mind. There are only illusory appearances, like what is seen by the imagining mind, seemingly having a realm, but its essence is false. Understanding this is called contemplation. After engaging in this contemplation, one thinks: these false dharmas are only because ignorance, delusion, and karmic actions have perfumed the mind, so the mind manifests as if it were the perfumed dharma, like a person with a fever, due to conditions, flowers in the sky appear in their eyes. However, the nature of these flowers, saying they exist is not truly existing, neither arising nor ceasing. The false dharmas that I now see are also like this, only manifested by the mind, saying they exist is not truly existing, originally without arising, now without ceasing. Like this, through using the mind to dispel the mind, knowing the nature of appearances is fundamentally empty, so the clinging to false appearances will be extinguished, this is called entering cessation from contemplation. Since one knows that dharmas, saying they exist is not truly existing, and also knows that it does not hinder it from not truly existing, yet seemingly having manifestation, this is called arising contemplation from cessation. If one directly enters the contemplation of Parinispanna-svabhava (perfected nature) from this cessation, this is called entering contemplation from cessation. Next, clarifying the state of Samatha-Vipassana in the third, Parinispanna-svabhava, it also begins with entering cessation from contemplation. What is meant by contemplation is that because of previously practicing cessation in Paratantra-svabhava, one knows that all dharmas, saying they exist is not truly existing. Therefore, here, one must know that all dharmas are originally only mind, there is no dharma outside the mind. And one thinks: since it is said that there is no dharma outside the mind, only one mind, then what is the nature of this mind? Is it because there are no previous two natures, so one takes this 'non-existence' as the mind? Or is it that, outside of that 'non-existence', there is another pure mind? When thinking like this, it is called contemplation. Then one thinks: 'non-existence' is not a dharma, it arises relative to 'existence'. 'Existence' does not even originally exist, where does 'non-existence' come from to be taken as the pure mind? Moreover, 'non-existence' is encompassed by the four propositions (tetralemma, the four possibilities in Buddhist logic: existence, non-existence, both existence and non-existence, neither existence nor non-existence), while the pure mind is beyond the four propositions, how can one use it to...
無法為凈心也。作此念時執無之心。即滅則名為止。又從此止更入觀門。觀于凈心作如是念。二性之無既非是心者。更有何法以為凈心。又復此心為可見耶。為不可見耶。為可念耶。為不可念耶。作此分別時即名為觀。即復念言心外無法。何有能見此心者。何有能念此心者。若更緣念此心即成境界。即有能緣所緣。即是心外有智慧觀此心何名為如。又復我覓心之心體唯是凈心。何有異法可緣可念也。但以妄想習氣故。自生分別。分別之相有即非有。體唯凈心。又復設使分別即知正是凈心分別也。喻如眼見空華。聞言華是眼作有即非有唯有自眼。聞此語已。知華本無不著于華。反更開眼自覓己眼竟不能見。復謂種種眼根是己家眼。何以故。以不知能覓之眼即是所覓眼故。若能知華本無眼外無法。唯有自眼不須更覓于眼者。即不以眼覓眼。行者亦爾。聞言心外無法唯有一心。故即使不念外法。但以妄想習氣故更生分別覓于凈心。是故當知。能覓凈心者。即是凈心。設使應生分別亦即是凈心。而凈心之體常無分別。作此解者。名為隨順真如。亦得名為止門。久久修習無明妄想習氣盡故。念即自息名證真如。亦無異法來證。但如息波入水。即名此真如為大寂靜止門。復以發心已來觀門方便及以悲願熏習力故。即于定中興起大用
【現代漢語翻譯】 現代漢語譯本 無法達到真正的凈心狀態。當產生這種想法時，執著于『無』的心念，一旦停止，就叫做『止』。然後從這種『止』的狀態進入『觀』的修行。觀察清凈的心，這樣思念：二性的『無』既然不是心本身，那麼還有什麼法可以作為清凈的心呢？ 進一步，這個心是可見的嗎？是不可見的嗎？是可以念想的嗎？是不可念想的嗎？進行這樣的分別思索，就叫做『觀』。接著又思念：心外沒有其他法，哪裡有什麼能夠看見這個心呢？哪裡有什麼能夠念想這個心呢？如果進一步緣念這個心，就形成了境界，就有了能緣和所緣，那就變成了心外有智慧來觀察這個心，這又怎麼能稱作『如』呢？ 再進一步說，我尋找心的心體，它僅僅是清凈的心，哪裡還有其他法可以緣念呢？只是因為妄想的習氣，才自己產生分別。分別的相，說有卻不是真有，它的本體僅僅是清凈的心。而且，即使產生了分別，要知道這正是清凈心的分別。比如眼睛看見空中的花，聽說花是眼睛產生的，說有卻不是真有，只有自己的眼睛是真的。聽到這話后，知道花本來就沒有，就不會執著于花，反而回頭尋找自己的眼睛，最終也找不到。 又認為種種眼根是自己的眼睛。為什麼呢？因為不知道能尋找的眼睛就是所要尋找的眼睛。如果能知道花本來就沒有，眼睛之外沒有其他法，只有自己的眼睛，不需要再尋找眼睛，這就是不以眼睛尋找眼睛。修行者也是這樣，聽說心外沒有其他法，只有一心，所以即使不念外面的法，但因為妄想的習氣，又產生分別，尋找清凈的心。所以應當知道，能尋找清凈心的心，就是清凈心。即使應該產生分別，那也就是清凈心，而清凈心的本體常常沒有分別。這樣理解，就叫做隨順真如，也可以叫做『止門』。長久地修習，無明妄想的習氣消盡，念頭自然停止，就叫做證得真如。也沒有其他法來證明，就像波浪消失進入水中一樣。因此稱這個真如為大寂靜止門。 再以發菩提心以來，通過『觀門』的方便和悲願的熏習力，就在禪定中興起廣大的作用。
【English Translation】 English version It is impossible to achieve true pure mind. When this thought arises, clinging to the mind of 'non-existence', once it ceases, it is called 'cessation'. Then, from this state of 'cessation', enter the practice of 'contemplation'. Observe the pure mind, thinking like this: since the 'non-existence' of the two natures is not the mind itself, then what other dharma can be taken as the pure mind? Furthermore, is this mind visible? Is it invisible? Is it conceivable? Is it inconceivable? Engaging in such discriminating thought is called 'contemplation'. Then, contemplate further: there is no other dharma outside the mind, so where is there anything that can see this mind? Where is there anything that can conceive of this mind? If you further contemplate this mind, it forms a realm, and there is an object and subject of contemplation. Then it becomes that there is intelligence outside the mind to observe this mind, how can this be called 'suchness'? Furthermore, the mind-essence with which I seek the mind is only the pure mind. Where is there any other dharma that can be contemplated? It is only because of the habitual tendencies of delusion that one generates discriminations. The appearance of discrimination, saying it exists but it is not truly existent, its essence is only the pure mind. Moreover, even if discriminations arise, know that this is precisely the discrimination of the pure mind. It is like the eyes seeing flowers in the sky. Hearing that the flowers are produced by the eyes, saying they exist but they are not truly existent, only one's own eyes are real. After hearing this, knowing that the flowers are originally non-existent, one will not cling to the flowers, but instead turn back to seek one's own eyes, ultimately unable to find them. And then one considers the various eye-senses to be one's own eyes. Why? Because one does not know that the eyes that can seek are the very eyes that are being sought. If one can know that the flowers are originally non-existent, that there is no other dharma outside the eyes, that only one's own eyes exist, and that there is no need to seek the eyes further, then this is not using the eyes to seek the eyes. Practitioners are also like this, hearing that there is no other dharma outside the mind, only one mind, so even if they do not contemplate external dharmas, they generate discriminations due to the habitual tendencies of delusion, seeking the pure mind. Therefore, one should know that the mind that can seek the pure mind is the pure mind. Even if discriminations should arise, that is also the pure mind, and the essence of the pure mind is always without discriminations. Understanding in this way is called according with suchness, and it can also be called the 'gate of cessation'. Practicing for a long time, the habitual tendencies of ignorance and delusion are exhausted, and thoughts naturally cease, which is called attaining suchness. There is no other dharma that comes to prove it, just like waves disappearing into water. Therefore, this suchness is called the gate of great tranquil cessation. Furthermore, since the arising of the aspiration for enlightenment, through the skillful means of the 'gate of contemplation' and the power of the perfuming of compassion and vows, great functions arise in samadhi.
。或從定起若念若見若心若境。種種差別。即是真如用義也。此名從止起觀。又復熾然分別而常體寂。雖常體寂而即緣起分別。此名止觀雙行。上來三番明止觀二門。當知觀門即能成立。三性緣起為有。止門即能除滅。三性得入三無性。入三無性者。謂除分別性入無相性。除依他性入無生性。除真實性入無性性。就真實性中所以有四番明止觀者。但此窮深之處微妙難知。是故前示妄空非實。除妄空以明止。即是無性性。次一顯即偽是真。息異執以辨寂。即是無真性。是故無性性。或名無無性。或云無真性也。第三一重止觀者。即是根本真如三昧。最後第四一重止觀者。即是雙現前也。又復行者。若利機深識則不須從第一分別性修。但徑依第二依他性修。此依他性亦得名分別性。以具有二性義也。若不能如是者。即須次第從第一性修。然後依第二性修。依次而進也。終不得越前二性徑依第三性修也。又復雖是初行。不妨唸唸之中三番並學資成第三番也。問曰。既言真實性法有何可除。若可除者即非真實。答曰。執二無以為真實性者即須除之。故曰無無性妄智分別凈心。謂為可觀者亦須息此分別異相。示其無別真性可得分別。故言無真性。但除此等於真性上橫執之真。非謂除滅真如之體。復更有譬喻。能顯三性止觀二門。
【現代漢語翻譯】 現代漢語譯本 或者從禪定中生起念頭、見解、心識或境界，種種差別現象，這正是真如的功用和意義。這稱為從止生觀。又或者，雖然熾盛地進行分別，但其本體始終寂靜；雖然本體始終寂靜，卻又能隨緣生起種種分別。這稱為止觀雙運。以上三段說明了止和觀這兩個法門。應當明白，觀門能夠成立三自性緣起為『有』，止門則能夠消除三自性，從而證入三無性。證入三無性，是指消除遍計所執性而證入無相性，消除依他起性而證入無生性，消除圓成實性而證入無性性。關於圓成實性，之所以有四段文字來闡明止觀，是因為其中蘊含的深奧之處微妙難知。因此，首先揭示虛妄是空無而非真實的，消除虛妄空性以闡明『止』，這就是無自性性。其次，揭示虛偽即是真實，止息對差異的執著以辨明寂靜，這就是無真自性。所以，無自性性，有時也稱為無無自性，或者稱為無真自性。第三重止觀，就是根本真如三昧。最後第四重止觀，就是止觀雙運同時顯現。此外，修行者如果根機敏利、見識深刻，則不必從第一遍計所執性開始修習，可以直接依第二依他起性修習。這依他起性也可以稱為遍計所執性，因為它兼具兩種自性的含義。如果不能這樣做，就必須按照次第，從第一自性開始修習，然後依第二自性修習，依次前進。終究不能超越前兩種自性，直接依第三自性修習。此外，即使是初學者，不妨在每個念頭中同時學習這三種止觀，以資助成就第三重止觀。問：既然說圓成實性是法，有什麼可以去除的呢？如果可以去除，那就不是真實了。答：如果執著于『二無』（無相性、無生性）而認為那就是圓成實性，那就需要去除這種執著。所以說『無無自性』。虛妄的智慧分別清凈的心，如果認為是可以觀照的對象，也需要止息這種分別異相，揭示沒有可以分別的真實自性可以獲得。所以說『無真自性』。只是去除在真如自性上橫加的執著，並非要去除真如的本體。再用一個比喻，能夠顯明三自性與止觀二門的關係。
【English Translation】 English version Or, from Samadhi, if thoughts, views, minds, or realms arise, all kinds of differentiated phenomena, this is precisely the function and meaning of Suchness (Tathata). This is called 'Observation arising from Cessation'. Furthermore, although intensely discriminating, its essence is always tranquil; although its essence is always tranquil, it can arise dependently and discriminate. This is called 'Simultaneous Cessation and Observation'. The above three sections explain the two gates of Cessation and Observation. It should be understood that the gate of Observation can establish the three natures of dependent origination as 'existent', while the gate of Cessation can eliminate the three natures, thereby entering the three non-natures. Entering the three non-natures means eliminating the Parikalpita-svabhava (nature of discrimination) and entering the Anlakshana-svabhava (nature of no characteristics), eliminating the Paratantra-svabhava (dependent nature) and entering the Anutpada-svabhava (nature of non-arising), and eliminating the Parinishpanna-svabhava (perfected nature) and entering the Asvabhava-svabhava (nature of no nature). Regarding the Parinishpanna-svabhava, the reason for having four sections to clarify Cessation and Observation is that the profound depths contained within are subtle and difficult to understand. Therefore, first, it reveals that delusion is empty and unreal, eliminating delusional emptiness to clarify 'Cessation', which is the nature of no nature (Asvabhava-svabhava). Second, it reveals that falsity is truth, ceasing attachment to differences to discern tranquility, which is the nature of no true nature (Anabhilasvabhava). Therefore, the nature of no nature is sometimes called the nature of no no-nature or the nature of no true nature. The third level of Cessation and Observation is the fundamental Suchness Samadhi. Finally, the fourth level of Cessation and Observation is the simultaneous manifestation of both Cessation and Observation. Furthermore, if a practitioner has sharp faculties and profound understanding, they do not need to start practicing from the first Parikalpita-svabhava, but can directly practice based on the second Paratantra-svabhava. This Paratantra-svabhava can also be called Parikalpita-svabhava because it possesses the meaning of both natures. If one cannot do this, one must practice in sequence, starting from the first nature, then practicing based on the second nature, advancing in order. One must never skip the first two natures and directly practice based on the third nature. Furthermore, even if one is a beginner, it does not hinder one from learning all three levels of Cessation and Observation in every thought, to assist in the accomplishment of the third level. Question: Since it is said that the Parinishpanna-svabhava is a dharma, what can be removed? If it can be removed, then it is not real. Answer: If one clings to the 'two non-existences' (Anlakshana-svabhava, Anutpada-svabhava) and considers that to be the Parinishpanna-svabhava, then that clinging needs to be removed. Therefore, it is said 'no no-nature'. If deluded wisdom discriminates a pure mind and considers it to be an object of observation, one also needs to cease this discriminating appearance, revealing that there is no real nature that can be discriminated. Therefore, it is said 'no true nature'. It is only removing the clinging that is superimposed on the Suchness nature, not removing the essence of Suchness itself. Another analogy can be used to illustrate the relationship between the three natures and the two gates of Cessation and Observation.
今當說之。譬如手巾本來無兔。真實性法亦復如是。唯一凈心自性離相也。加以幻力巾似兔現。依他性法亦復如是。妄熏真性現六道相也。愚小無知謂兔為實。分別性法亦復如是。意識迷妄執虛為實。是故經言。一切法如幻。此喻三性觀門也。若知此兔依巾似有唯虛無實。無相性智亦復如是。能知諸法依心似有唯是虛狀。無實相性也。若知虛兔之相唯是手巾。巾上之兔有即非有本來不生。無生性智亦復如是。能知虛相唯是真心。心所現相有即非有。自性無生也。若知手巾本來是有。不將無兔以為手巾。無性性。智亦復如是。能知凈心本性自有。不以二性之無為真實性。此即喻三無性止門也。是故若欲舍離世諦當修止門入三無性。若欲不壞緣起建立世諦。當修觀門解知三性。若不修觀門即不知世諦所以緣起。若不修止門即不知真諦所以常寂。若不修觀門便不知真即是俗。若不修止門即不知俗即是真。以是義故。須依幻喻通達三性三無性。如幻喻能通達三性三無性。其餘夢化。影像。水月。陽焰。干城。餓鬼等喻。但是依實起虛執虛為實者。悉喻三性。類以可知。若直以此等諸喻依實起虛故。偏喻依他性亦得也。但虛體是實即可喻真實性。虛隨執轉即可喻分別性。是故此等諸喻通譬三性。解此喻法次第無相即可喻三無性也
【現代漢語翻譯】 現代漢語譯本：現在應當解說這個道理。譬如手巾本來沒有兔子。真實性（Parinispanna，圓成實性）的法也是這樣。唯一清凈的心性，其自性是離相的。加上幻化的力量，手巾上好像顯現出兔子。依他性（Paratantra，依他起性）的法也是這樣。虛妄的薰染真實的心性，顯現出六道輪迴的景象。愚昧無知的人認為兔子是真實的。分別性（Parikalpita，遍計所執性）的法也是這樣。意識迷惑顛倒，執著虛幻為真實。所以經書上說：『一切法如幻。』這個比喻是說明三性觀的法門。如果知道這兔子依附手巾而好像存在，只是虛幻而沒有實體。無相的智慧也是這樣。能夠知道諸法依附心而好像存在，只是虛幻的表象，沒有真實的體性。如果知道虛幻兔子的相只是手巾，手巾上的兔子，說它有，實際上是沒有，本來就沒有產生。無生的智慧也是這樣。能夠知道虛幻的相只是真心，心所顯現的相，說它有，實際上是沒有，自性本來就沒有產生。如果知道手巾本來是存在的，不把沒有兔子就認為不是手巾。無性的智慧也是這樣。能夠知道清凈心性的本性本來就存在，不把二性（依他起性、遍計所執性）的空無當作真實的體性。這也就是比喻三無性止的法門。因此，如果想要舍離世俗諦，應當修習止的法門，進入三無性。如果想要不破壞緣起，建立世俗諦，應當修習觀的法門，理解三性。如果不修習觀的法門，就不知道世俗諦之所以緣起。如果不修習止的法門，就不知道真諦之所以常寂。如果不修習觀的法門，就不知道真諦就是俗諦。如果不修習止的法門，就不知道俗諦就是真諦。因為這個緣故，必須依靠幻化的比喻來通達三性三無性。如同幻化的比喻能夠通達三性三無性，其餘的夢、幻化、影像、水中月、陽焰、干城、餓鬼等的比喻，都是依靠真實而生起虛幻，執著虛幻為真實的情況，都可比喻三性，可以依此類推。如果直接用這些比喻來說明依靠真實而生起虛幻，就只能片面地比喻依他性。但是虛幻的本體是真實，就可以比喻真實性。虛幻隨著執著而轉變，就可以比喻分別性。因此，這些比喻可以用來普遍地比喻三性。理解這些比喻的法，次第地達到無相，就可以比喻三無性。 English version: Now I shall explain it. For example, a hand towel originally does not have a rabbit. The nature of the Perfected Nature (Parinispanna) is also like this. The only pure mind-essence is self-nature, which is free from characteristics. Adding the power of illusion, the towel appears to have a rabbit. The nature of Dependent Nature (Paratantra) is also like this. False薰染(xun ran, influence) of true nature manifests the appearances of the six realms. Ignorant and unknowing people think the rabbit is real. The nature of the Imaginary Nature (Parikalpita) is also like this. Consciousness is deluded and clings to the unreal as real. Therefore, the sutra says: 'All dharmas are like illusions.' This metaphor illustrates the gate of the Three Natures. If one knows that this rabbit seems to exist depending on the towel, it is only illusory and without substance. The wisdom of no-characteristics is also like this. It can know that all dharmas seem to exist depending on the mind, but they are only illusory appearances, without real substance. If one knows that the appearance of the illusory rabbit is only the hand towel, the rabbit on the towel, saying it exists, is actually non-existent, originally unborn. The wisdom of no-birth is also like this. It can know that the illusory appearance is only the true mind, the appearance manifested by the mind, saying it exists, is actually non-existent, self-nature is originally unborn. If one knows that the hand towel originally exists, and does not consider it not a hand towel because there is no rabbit. The wisdom of no-nature is also like this. It can know that the original nature of the pure mind inherently exists, and does not take the non-existence of the two natures (Dependent Nature, Imaginary Nature) as the real nature. This is a metaphor for the gate of the Three No-natures. Therefore, if one wants to abandon worldly truth, one should cultivate the gate of cessation and enter the Three No-natures. If one wants to not destroy dependent origination and establish worldly truth, one should cultivate the gate of contemplation and understand the Three Natures. If one does not cultivate the gate of contemplation, one will not know why worldly truth arises from dependent origination. If one does not cultivate the gate of cessation, one will not know why ultimate truth is always tranquil. If one does not cultivate the gate of contemplation, one will not know that truth is exactly conventional. If one does not cultivate the gate of cessation, one will not know that conventional is exactly truth. For this reason, one must rely on the metaphor of illusion to penetrate the Three Natures and Three No-natures. Just as the metaphor of illusion can penetrate the Three Natures and Three No-natures, the other metaphors of dreams, transformations, images, moon in water, heat haze, mirage, hungry ghosts, etc., are all based on reality giving rise to illusion, clinging to illusion as reality, and can all be metaphors for the Three Natures, which can be understood by analogy. If one directly uses these metaphors to explain that illusion arises from reality, then one can only partially use them to metaphor Dependent Nature. But the substance of illusion is real, so it can be a metaphor for Perfected Nature. Illusion changes with clinging, so it can be a metaphor for Imaginary Nature. Therefore, these metaphors can be used to universally metaphor the Three Natures. Understanding the dharma of these metaphors, sequentially reaching no-characteristics, can be a metaphor for the Three No-natures.
【English Translation】 Now I shall explain it. For example, a hand towel originally does not have a rabbit. The nature of the Perfected Nature (Parinispanna) is also like this. The only pure mind-essence is self-nature, which is free from characteristics. Adding the power of illusion, the towel appears to have a rabbit. The nature of Dependent Nature (Paratantra) is also like this. False influence of true nature manifests the appearances of the six realms. Ignorant and unknowing people think the rabbit is real. The nature of the Imaginary Nature (Parikalpita) is also like this. Consciousness is deluded and clings to the unreal as real. Therefore, the sutra says: 'All dharmas are like illusions.' This metaphor illustrates the gate of the Three Natures. If one knows that this rabbit seems to exist depending on the towel, it is only illusory and without substance. The wisdom of no-characteristics is also like this. It can know that all dharmas seem to exist depending on the mind, but they are only illusory appearances, without real substance. If one knows that the appearance of the illusory rabbit is only the hand towel, the rabbit on the towel, saying it exists, is actually non-existent, originally unborn. The wisdom of no-birth is also like this. It can know that the illusory appearance is only the true mind, the appearance manifested by the mind, saying it exists, is actually non-existent, self-nature is originally unborn. If one knows that the hand towel originally exists, and does not consider it not a hand towel because there is no rabbit. The wisdom of no-nature is also like this. It can know that the original nature of the pure mind inherently exists, and does not take the non-existence of the two natures (Dependent Nature, Imaginary Nature) as the real nature. This is a metaphor for the gate of the Three No-natures. Therefore, if one wants to abandon worldly truth, one should cultivate the gate of cessation and enter the Three No-natures. If one wants to not destroy dependent origination and establish worldly truth, one should cultivate the gate of contemplation and understand the Three Natures. If one does not cultivate the gate of contemplation, one will not know why worldly truth arises from dependent origination. If one does not cultivate the gate of cessation, one will not know why ultimate truth is always tranquil. If one does not cultivate the gate of contemplation, one will not know that truth is exactly conventional. If one does not cultivate the gate of cessation, one will not know that conventional is exactly truth. For this reason, one must rely on the metaphor of illusion to penetrate the Three Natures and Three No-natures. Just as the metaphor of illusion can penetrate the Three Natures and Three No-natures, the other metaphors of dreams, transformations, images, moon in water, heat haze, mirage, hungry ghosts, etc., are all based on reality giving rise to illusion, clinging to illusion as reality, and can all be metaphors for the Three Natures, which can be understood by analogy. If one directly uses these metaphors to explain that illusion arises from reality, then one can only partially use them to metaphor Dependent Nature. But the substance of illusion is real, so it can be a metaphor for Perfected Nature. Illusion changes with clinging, so it can be a metaphor for Imaginary Nature. Therefore, these metaphors can be used to universally metaphor the Three Natures. Understanding the dharma of these metaphors, sequentially reaching no-characteristics, can be a metaphor for the Three No-natures.
。又更分別夢喻以顯三性三無性。譬如凡夫慣習諸法故即于夢中心現諸法。依他性法亦復如是。由無始已來果時無明及以妄想熏習真實性故。真心依熏現於虛相果報也。彼夢裡人為睡蓋所覆故。不能自知己身他身皆是夢心所作。即便執為實事。是故夢裡自他種種受用得成。分別性法亦復如是。意識為果時無明所迷。故不知自他。咸是真心依熏所作。便即妄執為實。是故自他種種受用得成也。是以經言。是身如夢為虛妄見。虛者即是依他性。妄者即是分別性。此即緣起三性為觀門也。然此夢中所執為實者。但是夢心之相本無有實。分別性法亦復如是。但是虛想從心所起本來無實。即是無相性也。又彼夢中虛相。有即非有。唯是夢心更無餘法。依他性法亦復如是。自他虛相。有即非有。唯是本識更無餘法。即是無生性也。又彼夢心即是本時覺心。但由睡眠因緣故名為夢心。夢心之外無別覺心可得。真實性法亦復如是。平等無二。但以無明染法熏習因緣故。與染和合名為本識。然實本識之外無別真心可得。即是無性性法。此即除滅三性為止門也。以是喻故。三性三無性即可顯了。此明止觀體狀中約染濁三性。以明止觀體狀竟。次明清凈三性中止觀體狀。就中亦有三番。一明分別性中止觀體狀。二明依他性中止觀體狀。三明真
【現代漢語翻譯】 現代漢語譯本： 此外，再進一步通過夢境的比喻來闡明三性（sva-bhāva-lakṣaṇa，自性）和三無性（tri-niḥsvabhāvatā，三種無自性）。例如，凡夫俗子因為習慣於各種事物，所以在夢中也會顯現出各種事物。依他起性（paratantra-svabhāva，緣起性）也是如此，由於無始以來的果時無明（avidyā，無明）以及妄想（kalpana，虛妄分別）熏習真實性（bhūta-tathatā，真如）的緣故，真心（citta，心）依于熏習而顯現出虛假的現象和果報。夢中的人因為被睡眠所覆蓋，所以不能自己知道自身和他人都是夢心所造，便執著認為是真實的事情。因此，在夢中自身和他人各種受用得以成立。分別自性（parikalpita-svabhāva，遍計所執性）也是如此，意識（vijñāna，識）被果時無明所迷惑，所以不知道自身和他人都是真心依于熏習所造，便妄加執著認為是真實的。因此，自身和他人各種受用得以成立。所以經書上說：『這個身體如同夢境，是虛妄的見解。』虛妄指的就是依他起性，妄指的就是分別自性。這就是以緣起的三性作為觀行的門徑。 然而，夢中所執著認為是真實的事物，只不過是夢心的現象，本來沒有真實性。分別自性也是如此，只不過是虛假的想像從心中產生，本來沒有真實性，這就是無相性（alakṣaṇa-niḥsvabhāvatā，無相無自性）。此外，夢中的虛假現象，說有卻又非有，僅僅是夢心而已，沒有其他事物。依他起性也是如此，自身和他人虛假的現象，說有卻又非有，僅僅是本識（ālayavijñāna，阿賴耶識）而已，沒有其他事物，這就是無生性（anutpāda-niḥsvabhāvatā，無生無自性）。此外，夢心就是本來的覺心（bodhicitta，菩提心），只是由於睡眠的因緣才稱為夢心，在夢心之外沒有其他的覺心可以得到。真實性也是如此，平等無二，只是因為無明染法的熏習因緣，與染污和合才稱為本識，然而實際上在本識之外沒有其他的真心可以得到，這就是無性性（prakṛti-niḥsvabhāvatā，自性無自性）。這就是去除和滅除三性作為止息的門徑。通過這個比喻，三性和三無性就可以清楚地顯現出來。以上闡明了止觀的體狀，其中是依據染濁的三性來闡明止觀的體狀。闡明染濁三性中止觀體狀完畢。接下來闡明清凈的三性中止觀的體狀，其中也有三個方面：一是闡明分別性中止觀的體狀，二是闡明依他起性中止觀的體狀，三是闡明真如性中止觀的體狀。
【English Translation】 English version: Furthermore, I will use dream analogies to further clarify the three natures (sva-bhāva-lakṣaṇa, intrinsic nature) and the three non-natures (tri-niḥsvabhāvatā, three kinds of no self-nature). For example, ordinary people are accustomed to all things, so they manifest all things in their dreams. The dependent nature (paratantra-svabhāva, dependent origination) is also like this, because of the beginningless ignorance (avidyā, ignorance) at the time of fruition and the false thoughts (kalpana, false discrimination) that have influenced the true nature (bhūta-tathatā, suchness), the true mind (citta, mind) relies on the influence to manifest false phenomena and karmic retributions. The person in the dream is covered by sleep, so he cannot know that his own body and the bodies of others are all created by the dream mind, and he clings to them as real things. Therefore, in the dream, the various enjoyments of oneself and others are established. The imputed nature (parikalpita-svabhāva, completely imagined nature) is also like this, the consciousness (vijñāna, consciousness) is deluded by ignorance at the time of fruition, so it does not know that oneself and others are all created by the true mind relying on influence, and it falsely clings to them as real. Therefore, the various enjoyments of oneself and others are established. Therefore, the sutra says: 'This body is like a dream, it is a false view.' False refers to the dependent nature, and delusion refers to the imputed nature. This is to use the three natures of dependent origination as a gateway to contemplation. However, what is clung to as real in a dream is only a phenomenon of the dream mind, and it has no reality in itself. The imputed nature is also like this, it is only a false imagination arising from the mind, and it has no reality in itself, which is the signless nature (alakṣaṇa-niḥsvabhāvatā, signless non-self-nature). Moreover, the false phenomena in the dream, are existent and yet non-existent, they are only the dream mind, and there is nothing else. The dependent nature is also like this, the false phenomena of oneself and others, are existent and yet non-existent, they are only the fundamental consciousness (ālayavijñāna, storehouse consciousness), and there is nothing else, which is the unborn nature (anutpāda-niḥsvabhāvatā, unborn non-self-nature). Moreover, the dream mind is the original awakened mind (bodhicitta, mind of enlightenment), but it is called the dream mind because of the condition of sleep, and there is no other awakened mind to be found outside the dream mind. The true nature is also like this, it is equal and non-dual, but because of the condition of influence by the defiled dharmas of ignorance, it is called the fundamental consciousness when it is combined with defilement, but in reality, there is no other true mind to be found outside the fundamental consciousness, which is the natureless nature (prakṛti-niḥsvabhāvatā, natureless non-self-nature). This is to remove and extinguish the three natures as a gateway to cessation. Through this analogy, the three natures and the three non-natures can be clearly manifested. The above explains the substance of cessation and contemplation, in which the substance of cessation and contemplation is explained based on the defiled three natures. The explanation of the substance of cessation and contemplation in the defiled three natures is completed. Next, the substance of cessation and contemplation in the pure three natures will be explained, which also has three aspects: first, to explain the substance of cessation and contemplation in the imputed nature; second, to explain the substance of cessation and contemplation in the dependent nature; and third, to explain the substance of cessation and contemplation in the true nature.
實性中止觀體狀。第一分別性中止觀體狀者。謂知一切諸佛菩薩所有色身。及以音聲大悲大愿。依報眾具殊形六道變化施設。乃至金軀現滅舍利分頒泥木雕圖表彰處所。及以經教威儀住持等法。但能利益眾生者。當知皆由大悲大愿之熏。及以眾生機感之力。因緣具足熏凈心。故心性依熏顯現斯事。是故唯是真性緣起之能道理即無實也。但諸眾生有無明妄想故。曲見不虛。行者但能觀察。知此曲見執心。是無明妄想者即名為觀。以知此見是迷妄故。強作心意觀知無實唯是自心所作。如是知故實執止息即名為止。此是分別性中從觀入止也。◎
大乘止觀法門卷第三 大正藏第 46 冊 No. 1924 大乘止觀法門
大乘止觀法門卷第四
南嶽思大禪師曲授心要
◎第二依他性中止觀門者。謂因前止門故。此中即知諸佛凈德唯心所作虛權之相也。以不無虛相緣起故。故得凈用圓顯示酬曠劫之熏因。即復對緣攝化故。故得澤沾細草表起無邊之感力。斯乃凈心緣起寂而常用者哉。作此解者。名為觀門。依此觀門作方便故。能知凈心所起自利利他之德。有即非有用而常寂。如此解者。名為止門。此止及觀應當雙行。前後行之亦得。次明真實性中止觀門者。謂因前止行故。即知諸佛凈德唯是一心
【現代漢語翻譯】 現代漢語譯本：實性中止觀的體狀。第一，分別性中止觀的體狀是指：了知一切諸佛菩薩所有的色身，以及音聲、大悲、大愿，依報眾具的殊妙形相，六道眾生的變化施設，乃至金身示現寂滅、舍利分贈頒佈、泥木雕刻的影象表彰處所，以及經教、威儀、住持等佛法，只要能夠利益眾生的，應當知道這都是由於大悲大愿的熏習，以及眾生機緣感應的力量，因緣具足熏習清凈心，所以心性依循熏習而顯現這些事蹟。因此，這完全是真性緣起的功用，道理上並沒有實體。只是因為眾生有無明妄想，所以產生了錯誤的見解，認為這些是不虛假的。修行者只要能夠觀察，知道這種錯誤的見解和執著心，是無明妄想所致，就叫做『觀』。因為知道這種見解是迷惑顛倒的，所以勉力用意念去觀察，知道它沒有實體，只是自己的心所造作。像這樣了知，實執就會止息，就叫做『止』。這是在分別性中從觀而入止。
《大乘止觀法門》卷第三 大正藏第 46 冊 No. 1924 《大乘止觀法門》
《大乘止觀法門》卷第四
南嶽思大禪師曲授心要
第二，依他性中止觀門是指：因為前面的止門，所以這裡就知道諸佛的清凈功德，只是心所造作的虛幻權巧之相。因為不是沒有虛幻之相的緣起，所以能夠清凈地圓滿顯示酬報曠劫以來的熏習因緣。又因為對緣攝受教化，所以能夠像甘澤沾潤細草一樣，表顯發起無邊的感應力量。這正是清凈心緣起寂靜而又恒常起用的道理啊。這樣理解，就叫做『觀門』。依靠這個觀門作為方便，能夠知道清凈心所生起的自利利他的功德，有即非有，起用而常寂靜。這樣理解，就叫做『止門』。這個止和觀應當同時進行，或者前後次第進行也可以。接下來闡明真實性中止觀門，是指：因為前面的止行，所以就知道諸佛的清凈功德，只是唯一的心。
【English Translation】 English version: The substance and characteristics of cessation-contemplation based on reality. First, the substance and characteristics of cessation-contemplation based on discrimination refer to: knowing that all the physical bodies of all Buddhas and Bodhisattvas, as well as their voices, great compassion, great vows, the wonderful forms of their dependent retinue, the transformations and manifestations of the six realms of beings, even the manifestation of the golden body's extinction, the distribution of relics, the places where mud and wood sculptures are displayed, as well as the teachings, demeanor, and Dharma-upholding practices of the scriptures, etc., as long as they can benefit sentient beings, one should know that these are all due to the influence of great compassion and great vows, as well as the power of sentient beings' potential and response. When the causes and conditions are complete, they purify the mind, and therefore the nature of the mind manifests these events according to the influence of the purification. Therefore, this is entirely the function of the arising of true nature, and there is no substance in principle. However, because sentient beings have ignorance and delusion, they produce distorted views and consider them to be not false. The practitioner only needs to observe and know that this distorted view and clinging mind are caused by ignorance and delusion, which is called 'contemplation'. Because one knows that this view is deluded and confused, one strives to use intention to observe and know that it has no substance and is only created by one's own mind. Knowing in this way, the clinging to substance will cease, which is called 'cessation'. This is entering cessation from contemplation in discrimination.
The Third Volume of the Mahayana Cessation-Contemplation Dharma Gate Taisho Tripitaka Volume 46, No. 1924, Mahayana Cessation-Contemplation Dharma Gate
The Fourth Volume of the Mahayana Cessation-Contemplation Dharma Gate
The Essential Teachings Personally Transmitted by Dhyana Master Si of Nanyue
Second, the cessation-contemplation gate based on dependence refers to: because of the previous cessation gate, here one knows that the pure virtues of all Buddhas are only the illusory and expedient appearances created by the mind. Because there is no arising without illusory appearances, one can purely and completely display the reward for the causes of cultivation over vast kalpas. Moreover, because one receives and transforms beings in response to conditions, one can, like sweet dew moistening fine grass, manifest and initiate the boundless power of response. This is precisely the principle that the arising of the pure mind is quiescent and yet constantly functioning. Understanding in this way is called the 'contemplation gate'. Relying on this contemplation gate as a means, one can know that the virtues of self-benefit and benefiting others that arise from the pure mind are existent yet non-existent, functioning yet constantly quiescent. Understanding in this way is called the 'cessation gate'. This cessation and contemplation should be practiced simultaneously, or they can be practiced in sequence. Next, explaining the cessation-contemplation gate based on reality refers to: because of the previous practice of cessation, one knows that the pure virtues of all Buddhas are only the one mind.
。即名為觀。復知諸佛凈心是眾生凈心。眾生凈心是諸佛凈心無二無別。以無別故。即不心外觀佛凈心。以不心外覓佛心故。分別自滅妄心既息。復知我心佛心本來一如。故名為止。此名真實性中止觀門也。上來清凈三性中。初第一性中從觀入止。復從此止行入第二性中觀。復從此觀入止。復從此止入第三性中觀。復從此觀入止。故得我心佛心平等一如。即是一轍入修滿足。復以大悲方便發心已來熏習心故。即于定中起用繁興。無事而不作無相而不為。法界大用無障無礙。即名出修也。用時寂寂時用。即是雙現前也。乃至即時凡夫亦得作如是寂用雙修。此義云何。謂知一切法有即非有。即是用時常寂非有而有。不無似法即名寂時常用。是故色即是空。非色滅空也。問曰。既言佛心眾生心無二無別。云何說有佛與眾生之異名。答曰。心體是同。復有無障礙別性。以有別性故。得受無始已來我執熏習。以有熏力別故。心性依熏現有別相。以約此我執之相故。說佛與眾生二名之異也。問曰。諸佛既離我執。云何得有十方三世佛別也。答曰。若離我執證得心體平等之時。實無十方三世之異。但本在因地未離執時。各別發願。各修凈土。各化眾生。如是等業差別不同。熏于凈心。心性依別熏之力故。現此十方三世諸佛。依正二報
相別。非謂真如之體有此差別之相。以是義故。一切諸佛常同常別。古今法爾是故經言。文殊法常爾。法王唯一法。一切無礙人。一道出生死。一切諸佛身。唯是一法身。此即同異雙論。若一向唯同無別者。何故經言。一切諸佛身。一切無礙人。若一向唯別不同者。何故經言。唯是一法身。一道出生死。以是義故。真心雖復平等而復具有差別之性。若解明鏡一質即具眾像之性者。則不迷法界法門。問曰。真心有差別性故。佛及眾生各異不同。真心體無二故。一切凡聖唯一法身者。亦應有別性故他修我不修。體是一故。他修我得道。答曰。有別義故他修非我修。體是一故修不修平等。雖然若解此體同之義者。他所修德亦有益己之能。是故經言。菩薩若知諸佛所有功德。即是己功德者。是為奇特之法。又復經言。與一切菩薩同一善根藏。是故行者當知諸佛菩薩二乘。聖人凡夫天人等所作功德。皆是己之功德。是故應當隨喜。問曰。若爾一切凡夫皆應自然得道。答曰。若此真心唯有同義者。可不須修行藉他得道。又亦即無自他身相之別。真如既復有異性義。故得有自他之殊者。寧須一向倚他覓道。但可自修功德復知他之所修。即是己德故迭相助成。乃能殊勝速疾得道。何得全倚他也。又復須知若但自修不知他之所修。即是己
【現代漢語翻譯】 現代漢語譯本： 相別。並非說真如（Tathata，事物的真實本性）的本體具有這種差別的相狀。因為這個緣故，一切諸佛常常是相同而又相異的。自古至今，法爾如是，所以經書上說：『文殊（Manjusri，智慧的象徵）之法常是如此，法王（Dharmaraja，佛的尊稱）只有一種法，一切無礙之人，都通過同一條道路出生死。』一切諸佛的身，唯一是一個法身（Dharmakaya，佛的法性之身）。這便是相同與相異的雙重論述。如果只是一味地說相同而沒有差別，那麼為什麼經書上說：『一切諸佛的身，一切無礙之人』呢？如果只是一味地說相異而沒有相同，那麼為什麼經書上說：『唯一是一個法身，都通過同一條道路出生死』呢？因為這個緣故，真心（True Mind）雖然平等，卻又具有差別的性質。如果理解明鏡的本質相同，卻能映現各種影像的性質，就不會迷惑於法界（Dharmadhatu，宇宙萬有）的法門。 有人問：真心具有差別性，所以佛和眾生各有不同；真心本體沒有二元性，所以一切凡人和聖人只有一個法身。那麼，也應該因為有別性，所以他人修行我不修行；因為本體是一，所以他人修行我能得道？ 回答說：因為有差別的意義，所以他人修行不是我修行；因為本體是一，所以修行與不修行是平等的。雖然如此，如果理解這個本體相同的意義，他人所修的功德也能利益自己。所以經書上說：『菩薩如果知道諸佛所有的功德，就是自己的功德，這就是奇特的法。』又說：『與一切菩薩在同一個善根藏中。』所以修行者應當知道諸佛、菩薩、聲聞乘（Sravakayana，小乘）和緣覺乘（Pratyekabuddhayana，中乘）的聖人、凡夫、天人等所作的功德，都是自己的功德。所以應當隨喜（Mudita，歡喜他人功德）。 有人問：如果這樣，一切凡夫都應該自然得道。 回答說：如果這個真心只有相同的意義，就可以不需要修行，依靠他人得道。也就沒有自己和他人身相的差別了。真如既然又有相異的意義，所以才會有自己和他人的區別。哪裡需要一味地依靠他人來尋找道路呢？只要自己修行功德，又知道他人所修的，就是自己的功德，互相幫助成就，才能殊勝快速地得道。怎麼能完全依靠他人呢？而且要知道，如果只自己修行，不知道他人所修的，就是自己的功德，
【English Translation】 English version: Differences exist. This does not mean that the essence of Tathata (the true nature of things) has these differing characteristics. Because of this, all Buddhas are constantly the same and constantly different. From ancient times to the present, this is the natural order. Therefore, the scriptures say: 'Manjusri's (symbol of wisdom) Dharma is always like this; the Dharma-raja (Dharmaraja, an epithet of the Buddha) has only one Dharma; all unobstructed beings are born from the same path of birth and death.' The bodies of all Buddhas are only one Dharmakaya (the Dharma body of the Buddha). This is a dual discussion of sameness and difference. If it were only sameness without difference, why do the scriptures say: 'The bodies of all Buddhas, all unobstructed beings'? If it were only difference without sameness, why do the scriptures say: 'Only one Dharmakaya, born from the same path of birth and death'? Because of this, the True Mind, although equal, also possesses the nature of difference. If one understands that the essence of a clear mirror is the same, yet it possesses the nature of reflecting all images, then one will not be confused by the Dharma-door of the Dharmadhatu (the universe and all its phenomena). Someone asks: Because the True Mind has the nature of difference, Buddhas and sentient beings are different from each other; because the essence of the True Mind is non-dual, all ordinary and holy beings have only one Dharmakaya. Then, should it also be that because there is difference, others cultivate and I do not cultivate; because the essence is one, others cultivate and I attain enlightenment? The answer is: Because there is the meaning of difference, others' cultivation is not my cultivation; because the essence is one, cultivation and non-cultivation are equal. However, if one understands the meaning of this shared essence, the merits cultivated by others can also benefit oneself. Therefore, the scriptures say: 'If a Bodhisattva knows that all the merits of the Buddhas are their own merits, this is a wonderful Dharma.' And it also says: 'Sharing the same store of good roots with all Bodhisattvas.' Therefore, practitioners should know that the merits performed by Buddhas, Bodhisattvas, Sravakas (followers of the Hinayana) and Pratyekabuddhas (followers of the Middle Vehicle), holy beings, ordinary beings, devas (gods), and others, are all their own merits. Therefore, one should rejoice (Mudita, joy in the merits of others). Someone asks: If that is the case, all ordinary beings should naturally attain enlightenment. The answer is: If this True Mind only had the meaning of sameness, then there would be no need for cultivation, and one could rely on others to attain enlightenment. There would also be no distinction between oneself and others. Since Tathata also has the meaning of difference, there is a distinction between oneself and others. Why would one need to rely solely on others to seek the path? One should cultivate one's own merits and also know that what others cultivate is one's own merit, helping each other to achieve, so that one can attain enlightenment quickly and excellently. How can one rely entirely on others? Furthermore, one must know that if one only cultivates oneself and does not know that what others cultivate is one's own merit,
有者復不得他益。即如窮子不知父是己父財是己財。故二十餘年受貧窮苦止宿草菴。則其義也。是故藉因托緣速得成辦。若但獨求不假他者。止可但得除糞之價。問曰。上言諸佛凈德者有幾種。答曰。略言有其二種。一者自利。二者利他。自利之中復有三種。一者法身。二者報身。三者凈土。利他之中復有二種。一者順化。二者違化。順化之中有其二種。一者應身及摩菟摩化身。二者凈土及雜染土。此是諸佛凈德。問曰。利他之德。對緣施設權現巧便可言無實。唯是虛相有即非有。自利之德。即是法報二身。圓覺大智顯理而成常樂我凈。云何說言有即非有。答曰。自利之德實是常樂我凈不遷不變。正以顯理而成故。故得如是。復正以顯理而成故。即是心性緣起之用。然用無別用。用全是心。心無別心。心全是用。是故以體體用有即非有。唯是一心而不廢常用。以用用體非有即有。熾然法界而不妨常寂。寂即是用名為觀門。用即是寂名為止行。此即一體雙行。但為令學者泯相入寂故。所以先後別說止觀之異。非謂佛德有其遷變。又複色即是空名之為止。空非滅色目之為觀。世法尚爾。何況佛德而不得常用常寂者哉。問曰。佛德有即非有。不妨常住者。眾生亦有即非有。應不妨不滅。答曰。佛德即理顯。以成順用故。所以
【現代漢語翻譯】 現代漢語譯本 有些人也無法獲得其他的利益。這就好比窮困的兒子不知道父親就是自己的父親，財富就是自己的財富。所以二十多年來遭受貧窮困苦，只能住在草菴里。這就是其中的道理。因此，憑藉因緣才能迅速成就。如果只是獨自尋求，不借助其他條件，就只能得到清除糞便的價值。 問：上面所說的諸佛清凈功德有幾種？ 答：簡略地說，有兩種。一是自利，二是利他。自利之中又有三種：一是法身（Dharmakaya，佛的法性之身），二是報身（Sambhogakaya，佛的報償之身），三是凈土（Sukhavati，清凈的國土）。利他之中又有兩種：一是順化，二是違化。順化之中又有兩種：一是應身（Nirmanakaya，佛的應化之身）及摩菟摩化身（化身的一種），二是凈土及雜染土（不清凈的國土）。這些是諸佛的清凈功德。 問：利他的功德，是針對不同根器的眾生而施設的權宜之計，可以被認為是虛幻不實的，只是虛假的表象，存在即非存在。而自利的功德，就是法身和報身，圓滿覺悟的大智慧顯現真理而成就常樂我凈（Nitya-sukha-atma-subha，永恒、喜樂、真我、清凈）。為什麼說存在即非存在呢？ 答：自利的功德確實是常樂我凈，不遷移不變易的。正因為顯現真理而成就，所以才能如此。又正因為顯現真理而成就，所以就是心性的緣起之用。然而用沒有別的用，用全部是心。心沒有別的心，心全部是用。因此，從本體上說，體和用存在即非存在，唯一是真心而不廢棄常用。從作用上說，用和體非存在即存在，熾盛地充滿法界而不妨礙常寂（永遠寂靜）。寂就是用，名為觀門（Vipassana，內觀之門）。用就是寂，名為止行（Samatha，止禪）。這就是一體雙行。只是爲了讓學者泯滅表象而進入寂靜，所以才先後分別說明止和觀的差異，並不是說佛的功德有遷移變化。 而且，色即是空（rupa is sunyata），名為止。空不是滅掉色而稱之為觀。世間法尚且如此，何況佛的功德而不能常用常寂呢？ 問：佛的功德存在即非存在，不妨礙常住，那麼眾生也有存在即非存在，應該不妨礙不滅。 答：佛的功德是真理顯現，從而成就順應眾生的作用，所以能夠如此。
【English Translation】 English version Some are unable to obtain other benefits. It is like a poor son who does not know that his father is his own father, and his wealth is his own wealth. Therefore, for more than twenty years, he suffers from poverty and hardship, and can only live in a thatched hut. This is the meaning of it. Therefore, by relying on causes and conditions, one can quickly achieve. If one only seeks alone without relying on others, one can only obtain the value of removing dung. Question: How many kinds of pure virtues of the Buddhas mentioned above are there? Answer: Briefly speaking, there are two kinds. The first is self-benefit, and the second is benefiting others. Among self-benefit, there are three kinds: the first is Dharmakaya (the Dharma body of the Buddha), the second is Sambhogakaya (the reward body of the Buddha), and the third is Sukhavati (pure land). Among benefiting others, there are two kinds: the first is adaptation, and the second is opposition. Among adaptation, there are two kinds: the first is Nirmanakaya (the transformation body of the Buddha) and another kind of transformation body, and the second is pure land and impure land. These are the pure virtues of the Buddhas. Question: The virtue of benefiting others is a skillful means set up in response to different beings, and can be said to be unreal, just a false appearance, existence is non-existence. The virtue of self-benefit is the Dharmakaya and Sambhogakaya, perfect enlightenment and great wisdom manifest the truth and achieve Nitya-sukha-atma-subha (eternity, bliss, true self, purity). Why do you say that existence is non-existence? Answer: The virtue of self-benefit is indeed Nitya-sukha-atma-subha, unchanging and immutable. Precisely because it manifests the truth and achieves it, it can be so. And precisely because it manifests the truth and achieves it, it is the function of the arising of the mind-nature. However, the function has no other function, the function is all mind. The mind has no other mind, the mind is all function. Therefore, from the perspective of the essence, the essence and function exist as non-existence, only the true mind without abandoning the usual function. From the perspective of function, the function and essence are non-existence as existence, blazing and filling the Dharma realm without hindering constant stillness. Stillness is function, called Vipassana (the gate of contemplation). Function is stillness, called Samatha (calm abiding). This is the dual practice of one body. It is only to allow scholars to eliminate appearances and enter stillness, so the differences between Samatha and Vipassana are explained separately, not that the Buddha's virtues have migration and change. Moreover, rupa is sunyata (form is emptiness), called Samatha. Emptiness is not destroying form and calling it Vipassana. Even worldly laws are like this, let alone the Buddha's virtues that cannot be used constantly and be constantly still? Question: The Buddha's virtue exists as non-existence, and does not hinder constant dwelling, then sentient beings also have existence as non-existence, and should not hinder non-extinction. Answer: The Buddha's virtue is the manifestation of truth, thus achieving the function of adapting to sentient beings, so it can be so.
常住。眾生即理隱。以成違用故。所以生滅。常住之德雖有即非有。而復非有而有。故不妨常住。生滅之用亦雖有即非有。而復非有而有。故不妨生滅也。此約清凈三性以明止觀體狀竟。第三番體狀竟也。次明第四止觀除障得益。就中復有三門分別。一約分別性以明除障得益。二約依他性以明除障得益。三約真實性以明除障得益。初明分別性中所除障者。謂能解不知境虛執實之心。是無明妄想故即是觀行成。以觀成故。能除無明妄想上迷妄。何謂迷妄之上迷妄。謂不知迷妄是迷妄。即是迷也。以此迷故。即執為非迷。復是妄想。此一重迷妄因前一重上起。故名迷妄之上迷妄也。是故行者。雖未能除不了境虛執實之心。但能識知此心是癡妄者。即是能除癡妄之上迷妄也。此是除障。以除障故堪能進修止行。即是得益。又此迷妄之上迷妄。更以喻顯。如人迷東為西。即是妄執。此是一重迷妄也。他人語言。汝今迷妄謂東為西。此人猶作是念。我所見者非是迷妄。以不知故。執為非迷者復為妄想。此即迷妄之上重生迷妄。此人有何過失。謂有背家浪走之過。若此人雖未醒悟。但用他語信知自心是迷妄者。即無迷妄之上迷妄。此人得何利益。謂雖復迷妄未醒而得有向家之益。雖復證知諸法是虛。但能知境虛是無明執實是妄想者
【現代漢語翻譯】 現代漢語譯本 常住（nitya，永恒不變）。眾生（sattva）即是理性的隱沒，因此產生了違背本性的作用。所以有生滅（utpāda-vyaya）。常住的德性雖然有，但並非實有，而且是非有而有，所以不妨礙常住。生滅的作用也雖然有，但並非實有，而且是非有而有，所以不妨礙生滅。這是從清凈三性（tri-svabhāva-śuddhi）來說明止觀（śamatha-vipaśyanā）的體狀。第三番體狀結束。 接下來闡明第四止觀的除障得益，其中又分為三個方面：一、從分別性（parikalpita-svabhāva）來說明除障得益；二、從依他性（paratantra-svabhāva）來說明除障得益；三、從真實性（pariniṣpanna-svabhāva）來說明除障得益。首先闡明分別性中所要去除的障礙，就是能夠理解並知道境界是虛幻，而執著于實有的心，這是無明（avidyā）妄想（bhrānti），因此就是觀行（vipaśyanā）的成就。因為觀行成就的緣故，能夠去除無明妄想上的迷惑顛倒。什麼是迷惑顛倒之上的迷惑顛倒呢？就是不知道迷惑顛倒本身就是迷惑顛倒，這就是迷惑。因為這種迷惑，就執著于不是迷惑顛倒。這又是妄想。這一重迷惑顛倒是因為前一重迷惑顛倒而產生的，所以稱為迷惑顛倒之上的迷惑顛倒。 因此，修行者（yogin）即使未能去除不了知境界虛幻而執著實有的心，但如果能夠認識到這個心是愚癡妄想的，就是能夠去除愚癡妄想之上的迷惑顛倒。這是除障。因為除障的緣故，就能夠進一步修習止行（śamatha-caryā），這就是得益。另外，這個迷惑顛倒之上的迷惑顛倒，再用比喻來顯明。比如有人把東誤認為是西，這就是妄執，這是一重迷惑顛倒。別人告訴他說：『你現在迷惑顛倒，把東誤認為是西了。』這個人仍然這樣認為：『我所見到的不是迷惑顛倒。』因為不知道的緣故，執著于不是迷惑顛倒，這又是妄想。這就是迷惑顛倒之上又生出迷惑顛倒。這個人有什麼過失呢？就是有背離家園，到處流浪的過失。如果這個人雖然沒有醒悟，但聽信別人的話，知道自己的心是迷惑顛倒的，就沒有迷惑顛倒之上的迷惑顛倒。這個人得到什麼利益呢？就是雖然仍然迷惑顛倒沒有醒悟，但得到了有朝向家園的益處。即使已經證知諸法是虛幻的，但如果能夠知道境界虛幻是無明，執著實有是妄想。
【English Translation】 English version Constancy (nitya, permanence). Sentient beings (sattva) are the concealment of reason, thus resulting in actions that violate their nature. Therefore, there is arising and ceasing (utpāda-vyaya). The virtue of constancy, although it exists, is not truly existent, and is both non-existent and existent, so it does not hinder constancy. The function of arising and ceasing, although it exists, is not truly existent, and is both non-existent and existent, so it does not hinder arising and ceasing. This explains the nature of cessation and contemplation (śamatha-vipaśyanā) based on the three pure natures (tri-svabhāva-śuddhi). This concludes the third explanation of the nature. Next, we will elucidate the benefits of removing obstacles through the fourth cessation and contemplation, which is further divided into three aspects: first, explaining the benefits of removing obstacles based on the imputed nature (parikalpita-svabhāva); second, explaining the benefits of removing obstacles based on the dependent nature (paratantra-svabhāva); third, explaining the benefits of removing obstacles based on the perfected nature (pariniṣpanna-svabhāva). First, we will elucidate the obstacles to be removed within the imputed nature, which is the ability to understand and know that the realm is illusory, while clinging to reality, which is ignorance (avidyā) and delusion (bhrānti), thus constituting the accomplishment of contemplation (vipaśyanā). Because of the accomplishment of contemplation, it is possible to remove the confusion and inversion on top of ignorance and delusion. What is the confusion and inversion on top of confusion and inversion? It is not knowing that confusion and inversion themselves are confusion and inversion, which is confusion. Because of this confusion, one clings to what is not confusion. This is also delusion. This layer of confusion and inversion arises because of the previous layer of confusion and inversion, so it is called confusion and inversion on top of confusion and inversion. Therefore, even if a practitioner (yogin) has not been able to remove the mind that does not know the illusion of the realm and clings to reality, if they can recognize that this mind is foolish and delusional, they will be able to remove the confusion and inversion on top of foolishness and delusion. This is the removal of obstacles. Because of the removal of obstacles, one is able to further cultivate the practice of cessation (śamatha-caryā), which is the benefit. Furthermore, this confusion and inversion on top of confusion and inversion will be clarified with an analogy. For example, if someone mistakes east for west, this is a false clinging, which is a layer of confusion and inversion. If someone tells them: 'You are now confused and inverted, mistaking east for west.' This person still thinks: 'What I see is not confusion and inversion.' Because of not knowing, clinging to what is not confusion is also delusion. This is confusion and inversion arising on top of confusion and inversion. What fault does this person have? It is the fault of abandoning their home and wandering everywhere. If this person, although not awakened, believes others and knows that their mind is confused and inverted, there is no confusion and inversion on top of confusion and inversion. What benefit does this person receive? It is that although they are still confused and inverted and have not awakened, they have the benefit of heading towards home. Even if one has realized that all dharmas are illusory, if one can know that the illusion of the realm is ignorance and clinging to reality is delusion.
。即常不信己之所執。堪能進修止行漸趣涅槃。若都不知此者即當隨流苦海增長三毒。背失涅槃寂靜之舍也。此明分別性中觀行斷得之義。所言分別性中止行除障得益者。謂依彼觀行作方便故。能知諸法本來無實。實執止故即是能除果時迷事無明及以妄想也。復于貪瞋漸已微薄。雖有罪垢不為業系。設受苦痛解苦無苦即是除障。復依此止即能成就依他性中觀行。故無塵智用隨心行故即是得益。此明分別性中止行除障得益。次明依他性中止觀斷得者。初明觀門。此觀門者與分別性中止門不異。而少有別義。此云何也。謂彼中止門者必緣一切法是虛故。能遣無明。無明滅故執實妄心即止。然此緣虛之遣。即此依他性中觀門更無異法。是故彼止若成此觀亦就但彼由緣虛故。能滅實執。故名為止。此即由知無實故。便解諸法是虛。因緣集起不無心相。故名為觀。彼以滅實破執為宗。此以立虛緣起為旨。故有別也。以是義故。除障義同得益稍別。別者是何。謂依此觀方便進修堪入依他性止門。又復分成如幻化等三昧。故言得益。此是依他性中觀行斷得也。所言依他性中止門除障得益者。謂依前觀行作方便故。能知一切虛相唯是一心為體。是故虛相有即非有。如此解故能滅虛相之執。故名為止。以此止故能除果時迷理無明及以虛相
。又復無明住地漸已損薄即名除障。又得成就如幻化等三昧。又無生智用現前。復即成就真實性中觀行即名得益。問曰。觀門之中亦成就如幻化等三昧。此止門中亦成就如幻化等三昧有何別也。答曰。觀中分得此中成就。又復觀中知法緣起如幻化。此中知法緣起即寂亦如幻化故有別也。此明依他性中止行除障得益。次明真實性中止觀除障得益者。初明觀門。此觀門者初與依他性中止門無異。而少有別義。此云何也。謂彼止門必緣一切法唯心所作有即非有體是一心。是故得滅虛相之執。然此能知諸法唯一心之體。即是此中觀門更無異法。是以彼止若成此觀即就不相離也。然彼雖緣一心但以滅相為宗。此中雖知虛相非有但以立心為旨故有別也。是故除障義同得益稍別。別義是何。謂依此觀作方便故。堪能勝進入止門也。問曰。唯心所作與唯是一心。為一為異。答曰。唯心所作者。謂依心起于諸法非有而有。即是從體起相證也。唯是一心者。謂知彼所起之體相有即非有體是一心。即是滅相入實證也。此明真實性中觀行斷得也。所言止行除障得益者。謂依前觀行作方便。故知彼一心之體不可分別。從本已來常自寂靜。作此解故。念動息滅。即名為止。以此止行能滅無明住地及妄想習氣。即名除障。大覺現前具足佛力。即名得益
【現代漢語翻譯】 現代漢語譯本 又，無明住地（avidyā-sthiti，無明的所在地）逐漸減少，就叫做除障。又得到成就如幻化等三昧（samādhi，禪定）。又無生智（anutpāda-jñāna，不生不滅的智慧）現前。又成就真實性中的觀行，就叫做得益。問：觀門（觀行之門）之中也成就如幻化等三昧，此止門（止觀之門）中也成就如幻化等三昧，有什麼區別呢？答：觀中是部分地得到，此中是完全成就。而且觀中知道法（dharma，事物）的緣起如幻化，此中知道法（dharma，事物）的緣起即是寂靜也如幻化，所以有區別。這說明在依他性（paratantra-svabhāva，依他而起的性質）中，止行（śamatha-vipassanā，止和觀的修行）除障得益。 其次說明真實性（bhūtatathatā，事物的真實本性）中，止觀（śamatha-vipassanā，止和觀的修行）除障得益。首先說明觀門（觀行之門）。此觀門（觀行之門）開始與依他性（paratantra-svabhāva，依他而起的性質）中的止門（止觀之門）沒有區別，而稍微有一些區別。這（區別）是什麼呢？就是那止門（止觀之門）必定緣於一切法（dharma，事物）唯心所作，有即非有，體是一心。因此能夠滅除虛相的執著。然而這（觀門）能夠知曉諸法（dharma，事物）唯一心之體，就是此中的觀門（觀行之門），更沒有其他不同的法（dharma，事物）。因此那止（śamatha，止觀）如果成就，此觀（vipassanā，觀行）也就成就，不相分離。然而那止（śamatha，止觀）雖然緣於一心，但以滅相為宗旨。此中雖然知道虛相非有，但以立心為宗旨，所以有區別。因此除障的意義相同，得益稍微不同。不同的意義是什麼？就是依靠此觀（vipassanā，觀行）作為方便，能夠勝過進入止門（止觀之門）。問：唯心所作與唯是一心，是一還是異？答：唯心所作者，是說依靠心而生起諸法（dharma，事物），非有而有，即是從體起相的實證。唯是一心者，是說知道那所生起的體相，有即非有，體是一心，即是滅相入實的實證。這說明在真實性（bhūtatathatā，事物的真實本性）中，觀行（vipassanā，觀行）斷除和得到。 所說止行（śamatha-vipassanā，止和觀的修行）除障得益，是說依靠前面的觀行（vipassanā，觀行）作為方便，因此知道那一心之體不可分別，從本來就常自寂靜。作此理解，念動息滅，就叫做止（śamatha，止觀）。以此止行（śamatha-vipassanā，止和觀的修行）能夠滅除無明住地（avidyā-sthiti，無明的所在地）以及妄想習氣，就叫做除障。大覺現前，具足佛力，就叫做得益。
【English Translation】 English version Furthermore, the gradual diminishing of the abode of ignorance (avidyā-sthiti, the location of ignorance) is called the removal of obstacles. Moreover, one attains samādhis (samādhi, meditative states) such as those resembling illusions. Furthermore, the wisdom of non-origination (anutpāda-jñāna, wisdom of non-arising) manifests. Moreover, accomplishing contemplation within the realm of true reality is called gaining benefit. Question: Within the gate of contemplation, one also achieves samādhis (samādhi, meditative states) such as those resembling illusions. What is the difference between achieving samādhis (samādhi, meditative states) such as those resembling illusions in this gate of cessation and in the gate of contemplation? Answer: In contemplation, one gains it partially; here, one achieves it completely. Moreover, in contemplation, one knows that the arising of dharmas (dharma, phenomena) is like an illusion; here, one knows that the arising of dharmas (dharma, phenomena) is also like an illusion in its quiescence. Therefore, there is a difference. This explains the removal of obstacles and gaining of benefit through cessation and contemplation (śamatha-vipassanā, calming and insight meditation) within the dependent nature (paratantra-svabhāva, the nature of dependent origination). Next, it explains the removal of obstacles and gaining of benefit through cessation and contemplation (śamatha-vipassanā, calming and insight meditation) within true reality (bhūtatathatā, suchness). First, it explains the gate of contemplation. This gate of contemplation is initially no different from the gate of cessation within the dependent nature (paratantra-svabhāva, the nature of dependent origination), but there is a slight difference in meaning. What is this (difference)? It is that the gate of cessation necessarily focuses on all dharmas (dharma, phenomena) as being solely created by the mind, existing yet non-existent, with the essence being one mind. Therefore, one is able to eliminate the attachment to illusory appearances. However, this (gate of contemplation) is able to know that the essence of all dharmas (dharma, phenomena) is the one mind, which is the gate of contemplation here, with no other different dharma (dharma, phenomena). Therefore, if that cessation (śamatha, calming) is accomplished, this contemplation (vipassanā, insight) is also accomplished, inseparable. However, although that cessation (śamatha, calming) focuses on the one mind, it takes the elimination of appearances as its principle. Here, although one knows that illusory appearances are non-existent, it takes the establishment of the mind as its purpose. Therefore, the meaning of removing obstacles is the same, but the gaining of benefit is slightly different. What is the different meaning? It is that by relying on this contemplation (vipassanā, insight) as a means, one is able to surpass and enter the gate of cessation. Question: Is 'solely created by the mind' the same as or different from 'solely the one mind'? Answer: 'Solely created by the mind' means that relying on the mind, dharmas (dharma, phenomena) arise, existing yet non-existent, which is the realization of arising appearances from the essence. 'Solely the one mind' means knowing that the essence of those arising appearances, existing yet non-existent, is the one mind, which is the realization of entering reality by eliminating appearances. This explains the cutting off and gaining through contemplation (vipassanā, insight) within true reality (bhūtatathatā, suchness). What is said about the removal of obstacles and gaining of benefit through cessation and contemplation (śamatha-vipassanā, calming and insight meditation) means that relying on the preceding contemplation (vipassanā, insight) as a means, one knows that the essence of that one mind is inseparable, and has always been inherently quiescent. By making this understanding, the movement of thoughts ceases, which is called cessation (śamatha, calming). By this cessation and contemplation (śamatha-vipassanā, calming and insight meditation), one is able to eliminate the abode of ignorance (avidyā-sthiti, the location of ignorance) and the habitual tendencies of delusion, which is called the removal of obstacles. Great enlightenment manifests, fully possessing the power of the Buddha, which is called gaining benefit.
。此明真實性中止行除障得益也。問曰。除障之時。為敵對除為智解熏除。答曰。不得敵對相除。所以者何。以惑心在時未有其解。解若起時惑先已滅。前後不相見。故不得敵對相除。如是雖由一念解心起故惑用不起。然其本識之中惑染種子仍在。未滅故解心一念滅時還起惑用。如是解惑唸唸迭興之時。解用漸漸熏心增益解性之力。以成解用種子。即彼解用熏成種子之時即能熏彼惑染種子分分損減。如似以香薰于臭衣。香氣分分著衣之時臭氣分分而滅。惑種亦爾。解種分成惑即分滅也。以惑種分分滅故惑用漸弱。解種分分增故解用轉強。如是除也。非如小乘說敵對除。但有語無義。然彼小乘亦還熏除而不知此道理也。問曰。解熏心時為見凈心。故得熏心為更有所由得熏心。答曰。一切解惑之用皆依一心而起。以是義故。解惑之用悉不離心。以不離心故起用之時。即自熏心更無所由。如似波浪之用不離水故波動之時即動水體。是以前波之動動於水故更起后波也。解惑之熏亦復如是。類此可知。問曰。此三性止觀為有位地。為無位地。答曰。不定。若就一相而言。十解分別性中止行成。十回向依他性中止行成。佛果滿足真實性中止行成。若更一解地前分別性中止行成。地上依他性中止行成。佛果真實性中止行成。又復地前
【現代漢語翻譯】 現代漢語譯本： 這段經文闡明了通過真實性止觀來中止煩惱、消除障礙並獲得利益的方法。有人問：『在消除障礙的時候，是通過敵對的方式來消除，還是通過智慧理解的熏習來消除？』 回答說：『不能通過敵對的方式來消除。』為什麼呢？因為當迷惑的心存在時，智慧理解還沒有產生；當智慧理解產生時，迷惑的心已經滅去了。前後兩者不能同時存在，所以不能通過敵對的方式來消除。雖然因為一念智慧理解的生起，迷惑的作用暫時不起，但是其根本意識中的迷惑染污的種子仍然存在，沒有滅除。所以當智慧理解的一念滅去時，迷惑的作用還會再次生起。像這樣，智慧理解和迷惑的念頭交替生起的時候，智慧理解的作用漸漸地熏習內心，增強智慧理解的性質和力量，從而形成智慧理解的種子。當智慧理解的作用熏習成為種子的時候，就能逐漸地減少迷惑染污的種子。就像用香薰臭衣服，香氣逐漸附著在衣服上的時候，臭氣也逐漸消散。迷惑的種子也是這樣，智慧理解的種子每增加一分，迷惑的種子就減少一分。因為迷惑的種子逐漸減少，所以迷惑的作用逐漸減弱；智慧理解的種子逐漸增加，所以智慧理解的作用逐漸增強。這就是消除障礙的方法。』這不像小乘所說的通過敵對的方式來消除，只是說說而已，沒有實際意義。然而，小乘實際上也是通過熏習來消除煩惱，只是不明白這個道理。 有人問：『智慧理解熏習內心的時候，是因為見到清凈的自心，所以能夠熏習內心，還是因為其他原因才能夠熏習內心？』 回答說：『一切智慧理解和迷惑的作用都依賴於一心而生起。因為這個原因，智慧理解和迷惑的作用都不能離開心。因為不離開心，所以在起作用的時候，就是自己在熏習內心，不需要其他原因。就像波浪的作用不離開水，所以波浪波動的時候就是在動水體。因此，前一個波浪的波動帶動了水，所以又產生了后一個波浪。智慧理解和迷惑的熏習也是這樣，可以類比得知。』 有人問：『這三性止觀是有位地的修法，還是無位地的修法？』 回答說：『不一定。如果就一相而言，十解位分別性（parikalpita-svabhāva）中止觀行成就；十回向位依他性（paratantra-svabhāva）中止觀行成就；佛果位滿足真實性（pariniṣpanna-svabhāva）中止觀行成就。如果更進一步，一解位地前分別性中止觀行成就；地上位依他性中止觀行成就；佛果位真實性中止觀行成就。』 又進一步，地前...
【English Translation】 English version: This clarifies how to cease afflictions, remove obstacles, and gain benefits through the practice of cessation and contemplation (止觀, Zhi Guan) on the three natures (三性, tri-svabhāva). Someone asks: 'When removing obstacles, is it removed through opposition or through the cultivation of wisdom and understanding?' The answer is: 'It cannot be removed through opposition.' Why? Because when the deluded mind is present, wisdom and understanding have not yet arisen; when wisdom and understanding arise, the deluded mind has already ceased. The two cannot coexist, so it cannot be removed through opposition. Although the function of delusion temporarily ceases due to the arising of a single thought of wisdom and understanding, the seeds of deluded defilement still remain in the fundamental consciousness and have not been eradicated. Therefore, when the single thought of wisdom and understanding ceases, the function of delusion will arise again. Like this, when thoughts of wisdom and understanding and delusion arise alternately, the function of wisdom and understanding gradually cultivates the mind, increasing the power of the nature of wisdom and understanding, thereby forming the seeds of wisdom and understanding. When the function of wisdom and understanding cultivates into seeds, it can gradually diminish the seeds of deluded defilement. It's like using incense to scent a smelly garment; as the fragrance gradually adheres to the garment, the foul odor gradually dissipates. The seeds of delusion are also like this; as the seeds of wisdom and understanding increase by one part, the seeds of delusion decrease by one part. Because the seeds of delusion gradually decrease, the function of delusion gradually weakens; as the seeds of wisdom and understanding gradually increase, the function of wisdom and understanding gradually strengthens. This is the method of removing obstacles.' This is not like the 'opposition' removal spoken of in the Hinayana (小乘), which is just talk without real meaning. However, the Hinayana actually also removes afflictions through cultivation, but they do not understand this principle. Someone asks: 'When wisdom and understanding cultivate the mind, is it because one sees the pure mind that one is able to cultivate the mind, or is it because of some other reason that one is able to cultivate the mind?' The answer is: 'All functions of wisdom and understanding and delusion arise dependent on the one mind. Because of this reason, the functions of wisdom and understanding and delusion cannot be separated from the mind. Because they are inseparable from the mind, when they function, it is oneself cultivating the mind; there is no need for other reasons. It's like the function of waves cannot be separated from water, so when the waves move, they are moving the water body. Therefore, the movement of the previous wave moves the water, so another wave arises. The cultivation of wisdom and understanding and delusion is also like this; it can be understood by analogy.' Someone asks: 'Is this cessation and contemplation on the three natures a practice with stages and levels, or is it a practice without stages and levels?' The answer is: 'It is not fixed. If we speak in terms of one aspect, the cessation and contemplation practice on the conceptual nature (parikalpita-svabhāva) is accomplished in the ten stages of understanding; the cessation and contemplation practice on the dependent nature (paratantra-svabhāva) is accomplished in the ten stages of dedication; the cessation and contemplation practice on the perfected nature (pariniṣpanna-svabhāva) is accomplished in the Buddha fruit stage. If we go further, the cessation and contemplation practice on the conceptual nature is accomplished before the first stage; the cessation and contemplation practice on the dependent nature is accomplished on the stages; the cessation and contemplation practice on the perfected nature is accomplished in the Buddha fruit stage.' Furthermore, before the stages...
隨分具三性止行。地上亦具三性止行。佛地三性止行究竟滿足。又復位位行行俱行三止。即時凡夫始發心者亦俱行三性止行。但明昧有殊。托法無別也。又復總明三性止觀除障得益。謂三性止行成故離凡夫行。三性觀行成故離聲聞行。此名除障。三性止行成故得寂滅樂為自利。三性觀行成故緣起作用為利他。此為得益。斯辨第四止觀斷得竟。次明第五止觀作用者。謂止行成故體證凈心理融無二之性。與諸眾生圓同一相之身。三寶於是混爾無三。二諦自斯莽然不二。怕兮凝湛淵渟恬然澄明內寂。用無用相動無動相。蓋以一切法本來平等故。心性法爾故。此則甚深法性之體也。謂觀行成故凈心體顯。法界無礙之用自然出生。一切染凈之能興。大供具滿無邊剎。奉獻三寶惠施四生。及以吸風藏火。放光動地。引短促長。合多離一。殊形六道。分響十方。五通示現。三輪顯化。乃至上生色界之頂。下居兜率之天。托影于智幻之門。通靈于方便之道。揮二手以表獨尊。蹈七步而彰唯極。端坐瓊臺思惟寶樹。高耀普眼於六天之宮。遍轉圓音於十方之國。蓮花藏海帝網以開張。娑婆雜土星羅而佈列。乃使同形異見一唱殊聞。外色眾彰珠光亂彩。故有五山永耀八樹潛輝。玉質常存權形取滅。斯蓋大悲大愿熏習力故。一切法法爾一心作故
【現代漢語翻譯】 現代漢語譯本 隨順分位而具足三性止行（sameness-nature stopping practice）。地上菩薩也具足三性止行。佛地三性止行究竟圓滿。而且各個階位、各種修行都同時進行三種止（stopping）。即使是剛開始發心的凡夫，也同時進行三性止行。只是明瞭程度不同，所依據的法沒有差別。進一步總的說明三性止觀（sameness-nature contemplation）消除障礙、獲得利益。也就是說，三性止行成就，就能脫離凡夫的行徑；三性觀行成就，就能脫離聲聞（Śrāvaka）的行徑。這叫做消除障礙。三性止行成就，就能獲得寂滅之樂，這是自利；三性觀行成就，就能以緣起（dependent arising）作用來利益他人。這說明了第四種止觀的斷除和獲得已經完畢。 接下來闡明第五種止觀的作用。止行成就，就能體證清凈的心性，融合無二的自性，與所有眾生圓滿同一相的身。三寶（Three Jewels）因此混合而沒有分別，二諦（Two Truths）自然而然地沒有差別。深邃啊，凝定、深沉、平靜，恬淡澄明，內心寂靜。用而無用之相，動而無動之相。這是因為一切法本來平等，心性本來如此。這就是甚深法性的本體。 觀行成就，清凈心體顯現，法界（Dharmadhātu）無礙的作用自然產生。一切染凈的功用興起，廣大的供具充滿無邊的剎土（Buddha-field），奉獻給三寶，惠施給四生（four kinds of birth），以及吸風藏火，放光動地，引短促長，合多離一，各種形態顯現在六道（Six Realms），聲音傳遍十方，五神通（Five Supernatural Powers）示現，三輪（Three Wheels）顯現教化，乃至上升到**之頂，下居兜率天（Tuṣita Heaven），在智慧幻化的門中寄託身影，在方便的道路上通達靈性，揮動雙手來表示獨尊，邁出七步來彰顯唯我極尊。端坐在瓊臺之上，思惟寶樹，在高處照耀普眼於六天之宮，普遍轉動圓音於十方之國。蓮花藏海（Lotus Treasury Sea）像帝釋天的網一樣展開，娑婆（Sahā）雜土像星星一樣排列。於是使得相同形體不同見解，一聲唱誦不同聽聞，外在的色彩眾多顯現，珠光閃耀，光彩紛亂。所以有五山永遠照耀，八樹隱藏光輝，玉石的本質長存，權宜的形態取滅。這都是大悲大愿熏習的力量，一切法本來就是一心所造。
【English Translation】 English version Accomplishing the three sameness-nature stopping practices (sameness-nature stopping practice) according to one's capacity. Bodhisattvas on the ground also possess the three sameness-nature stopping practices. The three sameness-nature stopping practices in the Buddha-land are ultimately complete. Moreover, at every stage and in every practice, all three stoppings are performed simultaneously. Even ordinary people who have just begun to generate the aspiration for enlightenment simultaneously engage in the three sameness-nature stopping practices. However, the clarity of understanding differs, but the Dharma (law) upon which they rely is the same. Furthermore, a general explanation of how the three sameness-nature contemplations (sameness-nature contemplation) remove obstacles and bring benefits. That is, the accomplishment of the three sameness-nature stopping practices leads to detachment from the practices of ordinary people; the accomplishment of the three sameness-nature contemplation practices leads to detachment from the practices of Śrāvakas (Śrāvaka). This is called removing obstacles. The accomplishment of the three sameness-nature stopping practices leads to the attainment of the bliss of Nirvana (Nirvana) for self-benefit; the accomplishment of the three sameness-nature contemplation practices leads to the use of dependent arising (dependent arising) to benefit others. This concludes the explanation of the fourth stopping and contemplation, regarding severance and attainment. Next, the function of the fifth stopping and contemplation is explained. The accomplishment of the stopping practice leads to the embodiment of the pure mind-nature, the merging of the non-dual self-nature, and the perfect unity of the body with all sentient beings. The Three Jewels (Three Jewels) are thus mixed without distinction, and the Two Truths (Two Truths) are naturally without difference. How profound, still, deep, and tranquil, serene and clear, with inner stillness. The appearance of use without use, and movement without movement. This is because all dharmas (laws) are originally equal, and the mind-nature is inherently so. This is the essence of the profound Dharma-nature. The accomplishment of the contemplation practice leads to the manifestation of the pure mind-essence, and the unimpeded function of the Dharmadhātu (Dharmadhātu) naturally arises. The functions of all defilement and purity arise, and vast offerings fill boundless Buddha-fields (Buddha-field), offered to the Three Jewels, bestowed upon the four kinds of birth (four kinds of birth), as well as absorbing wind and storing fire, emitting light and shaking the earth, drawing the short and extending the long, uniting the many and separating the one, various forms appearing in the Six Realms (Six Realms), sounds spreading in the ten directions, the Five Supernatural Powers (Five Supernatural Powers) manifested, the Three Wheels (Three Wheels) manifesting teachings, even ascending to the summit of **, descending to the Tuṣita Heaven (Tuṣita Heaven), entrusting the shadow to the gate of wisdom's illusion, and communicating spiritually on the path of skillful means, waving both hands to represent uniqueness, and taking seven steps to proclaim supreme dignity. Sitting upright on the jade platform, contemplating the Bodhi tree, illuminating the all-seeing eye high in the palace of the six heavens, universally turning the perfect sound in the countries of the ten directions. The Lotus Treasury Sea (Lotus Treasury Sea) unfolds like Indra's net, and the Sahā (Sahā) world's impure lands are arranged like stars. Thus, those with the same form have different views, and one chant is heard differently, external colors manifest in abundance, and the light of jewels shines with dazzling brilliance. Therefore, the five mountains eternally shine, and the eight trees conceal their radiance, the essence of jade remains forever, and expedient forms are taken and relinquished. This is all due to the power of great compassion and great vows, and all dharmas are originally created by the one mind.
。即是甚深緣起之用也。又止行成故其心平等不住生死。觀行成故德用緣起不入涅槃。又止行成故住大涅槃。觀行成故處於生死。又止行成故不為世染。觀行成故不為寂滯。又止行成故即用而常寂。觀行成故即寂而常用。又止行成故知生死即是涅槃。觀行成故知涅槃即是生死。又止行成故知生死及涅槃二俱不可得。觀行成故知流轉即生死不轉是涅槃。問曰。菩薩即寂興用之時。三性之中依於何性而得成立。答曰。菩薩依依他性道理。故能得即寂興用。兼以余性助成化道。此義云何謂雖知諸法有即非有。而復即知不妨非有而有。不無似法顯現。何以故。以緣起之法法爾故。是故菩薩常在三昧而得起心憫念眾生。然復依分別性觀門故。知一切眾生受大苦惱。依依他性觀門故。從心出生攝化之用。依真實性觀門故。知一切眾生與己同體。依分別性止門故。知一切眾生可除染得凈。依依他性止門故。不見能度所度之相。依真實性止門故。自身他身本來常住大般涅槃。又若初行菩薩欲有所作先鬚髮愿。次入止門即從止起觀。然後隨心所作即成。何故須先發愿。謂指克所求請勝力加故。復何須入止。謂欲知諸法悉非有故。是故於一切有礙之法隨念即通何故即從止起觀。謂欲知一切法皆從心作故。是故於一切法有所建立隨念即成也。
【現代漢語翻譯】 現代漢語譯本： 這就是甚深緣起的作用。又因為止行成就，所以其心平等，不住于生死。觀行成就，所以德用緣起，不入涅槃。又因為止行成就，所以安住于大涅槃。觀行成就，所以處於生死之中。又因為止行成就，所以不被世俗所染污。觀行成就，所以不為寂靜所滯留。又因為止行成就，所以在作用中常保寂靜。觀行成就，在寂靜中發揮作用。又因為止行成就，所以知道生死就是涅槃。觀行成就，所以知道涅槃就是生死。又因為止行成就，所以知道生死和涅槃二者都不可得。觀行成就，所以知道流轉就是生死，不流轉就是涅槃。 問：菩薩在即寂興用的時候，在三性（三種性質）之中，依據哪一種性質才能成立？ 答：菩薩依據依他性（緣起性）的道理，所以能夠即寂興用，並且以其餘二性輔助成就教化之道。這是什麼意思呢？就是說，雖然知道諸法有即非有，但又知道不妨礙非有而有，不缺少相似的法顯現。為什麼呢？因為緣起的法本來就是如此。所以菩薩常在三昧（正定）之中，而能夠生起憐憫眾生的心念。然而又依據分別性（遍計所執性）的觀門，知道一切眾生遭受巨大的苦惱。依據依他性（緣起性）的觀門，從心中出生攝受教化的作用。依據真實性（圓成實性）的觀門，知道一切眾生與自己同體。依據分別性（遍計所執性）的止門，知道一切眾生可以去除染污而得到清凈。依據依他性（緣起性）的止門，不見能度者和被度者的相狀。依據真實性（圓成實性）的止門，自身和他身本來常住于大般涅槃。 又如果初行菩薩想要有所作為，首先需要發願。其次進入止門，然後從止起觀。然後隨心所作就能成就。為什麼需要先發愿呢？因為指明所求，祈請殊勝力量加持的緣故。又為什麼需要進入止門呢？因為想要知道諸法都不是實有的緣故。所以對於一切有障礙的法，隨念就能通達。為什麼從止起觀呢？因為想要知道一切法都是從心所作的緣故。所以對於一切法有所建立，隨念就能成就。
【English Translation】 English version: This is the function of profound dependent origination. Furthermore, because the practice of cessation is perfected, the mind is equanimous and does not dwell in birth and death. Because the practice of contemplation is perfected, virtuous functions arise dependently and do not enter Nirvana. Furthermore, because the practice of cessation is perfected, one abides in Great Nirvana. Because the practice of contemplation is perfected, one dwells in birth and death. Furthermore, because the practice of cessation is perfected, one is not defiled by the world. Because the practice of contemplation is perfected, one is not stagnant in stillness. Furthermore, because the practice of cessation is perfected, one is constantly tranquil in the midst of function. Because the practice of contemplation is perfected, one is functional in the midst of tranquility. Furthermore, because the practice of cessation is perfected, one knows that birth and death are Nirvana. Because the practice of contemplation is perfected, one knows that Nirvana is birth and death. Furthermore, because the practice of cessation is perfected, one knows that both birth and death and Nirvana are unattainable. Because the practice of contemplation is perfected, one knows that transmigration is birth and death, and non-transmigration is Nirvana. Question: When a Bodhisattva is functioning in the midst of stillness, upon which of the three natures does he rely to establish himself? Answer: A Bodhisattva relies on the principle of the dependent nature (paratantra-svabhava) to be able to function in the midst of stillness, and also uses the other two natures to assist in accomplishing the path of transformation. What does this mean? It means that although one knows that all dharmas are existent and yet non-existent, one also knows that this does not hinder the non-existent from being existent, and that there is no lack of similar dharmas appearing. Why? Because the nature of dependently originated dharmas is such. Therefore, a Bodhisattva is constantly in Samadhi (concentration) and is able to arise with thoughts of compassion for sentient beings. However, relying on the gate of contemplation of the imputed nature (parikalpita-svabhava), one knows that all sentient beings suffer great afflictions. Relying on the gate of contemplation of the dependent nature (paratantra-svabhava), the function of embracing and transforming arises from the mind. Relying on the gate of contemplation of the perfected nature (parinispanna-svabhava), one knows that all sentient beings are of the same essence as oneself. Relying on the gate of cessation of the imputed nature (parikalpita-svabhava), one knows that all sentient beings can remove defilements and attain purity. Relying on the gate of cessation of the dependent nature (paratantra-svabhava), one does not see the appearance of the one who liberates and the one who is liberated. Relying on the gate of cessation of the perfected nature (parinispanna-svabhava), one's own body and the bodies of others are originally and constantly abiding in Great Nirvana. Furthermore, if a Bodhisattva in the initial stages of practice wishes to accomplish something, he must first make a vow. Then, he enters the gate of cessation, and then arises contemplation from cessation. Then, whatever he does according to his mind will be accomplished. Why is it necessary to first make a vow? Because it specifies what is sought and requests the addition of superior power. Why is it necessary to enter the gate of cessation? Because one wishes to know that all dharmas are not truly existent. Therefore, one can penetrate all obstructive dharmas with a single thought. Why does contemplation arise from cessation? Because one wishes to know that all dharmas are made from the mind. Therefore, whatever is established regarding all dharmas will be accomplished with a single thought.
若久行菩薩即不如是。但發意欲作隨念即成也。諸佛如來複不如是。但不緣而照不慮而知。隨機感所應見聞不發意而事自成也。譬如摩尼無心欲益於世。而隨前感雨寶差別。如來亦爾。隨所施為不作心意而與所益相應。此蓋由三大阿僧祇劫熏習淳熟故得如是。更無異法也。
心性自清凈 諸法唯一心 此心即眾生 此心菩薩佛 生死亦是心 涅槃亦是心 一心而作二 二還無二相 一心如大海 其性恒一味 而具種種義 是無窮法藏 是故諸行者 應當一切時 觀察自身心 知悉由染業 熏藏心故起 既知如來藏 依熏作世法 應解眾生體 悉是如來藏 復念真藏心 隨熏作世法 若以凈業熏 藏必作佛果 譬如見金蛇 知是打金作 即解于蛇體 純是調柔金 復念金隨匠 得作蛇蟲形 即知蛇體金 隨匠成佛像 藏心如真金 具足違順性 能隨染凈業 顯現凡聖果 以是因緣故 速習無漏業 熏于清凈心 疾成平等德 是故於即時 莫輕御自身 亦勿賤於他 終俱成佛故
此明止觀作用竟。上來總明五番建立止觀道理訖。凡禮佛之法。亦有止觀二門。所言觀門禮佛者。當知十方三世一切諸佛。悉與我身同一
【現代漢語翻譯】 現代漢語譯本： 如果久修行的菩薩還不能這樣，但只要發起意念想要去做，就能隨念成就。諸佛如來更不是這樣，他們不需思慮就能照見，不需考慮就能知曉。隨著眾生的根機感應，自然顯現所應見聞的事物，不需發起意念，事情自然成就。譬如摩尼寶珠（Mani, 如意寶珠），沒有想要利益世間的心，但隨著不同的因緣感應，降下各種珍寶。如來也是這樣，隨著所施展的作為，不作任何心意，就能與所利益的事物相應。這大概是由於經過三大阿僧祇劫（asamkhya kalpa, 無數大劫）的熏習，達到純熟的程度，才能得到這樣的境界，沒有其他的法門了。
心性本來就是清凈的，一切諸法都源於一心。 此心即是眾生，此心也是菩薩和佛。 生死輪迴也是心，涅槃寂靜也是心。 一心可以顯現為二，但二最終還是沒有二的相狀。 一心就像大海，其本性恒常只有一味， 卻具備種種意義，是無窮無盡的法藏。 因此，所有的修行者，應當在一切時 觀察自己的身心，知道一切都是由於染污的業力 薰染藏識心而生起。既然知道了如來藏（Tathagatagarbha, 佛性）， 依循熏習而產生世間諸法，就應當理解眾生的本體 都是如來藏。進一步思念真如藏心（tathata-garbha, 真如佛性）， 隨著熏習而產生世間諸法，如果用清凈的業力熏習， 藏識必定成就佛果。譬如見到金蛇， 知道是用打製過的黃金做成的，就理解蛇的本體 純粹是調柔的黃金。進一步思念黃金隨著工匠， 可以做成蛇蟲的形狀，就明白蛇的本體是黃金， 隨著工匠可以成就佛像。藏識心就像真金， 具備順逆的性質，能夠隨著染污或清凈的業力， 顯現凡夫或聖人的果報。因為這個因緣的緣故， 迅速修習無漏的清凈業， 熏習清凈的心， 快速成就平等無別的功德。因此在當下， 不要輕視自己， 也不要輕賤他人， 最終都能成就佛果。
以上說明止觀的作用完畢。上面總共說明了五種建立止觀的道理完畢。凡是禮佛的方法，也有止觀二門。所說的觀門禮佛，應當知道十方三世一切諸佛，都與我的身體同一。
【English Translation】 English version: If a Bodhisattva who has practiced for a long time is not yet like this, it is only that when the intention to act arises, it is accomplished immediately. The Buddhas and Tathagatas (如來, Thus Come Ones) are even more so. They illuminate without deliberation and know without consideration. According to the sentient beings' roots and responses, they naturally manifest what should be seen and heard. Without initiating intention, things are accomplished by themselves. For example, a Mani jewel (摩尼, wish-fulfilling jewel) has no intention to benefit the world, but according to different causes and conditions, it rains down various treasures. The Tathagata is also like this. According to the actions performed, without any intention, they correspond to the things that are benefited. This is probably because after being cultivated for three great asamkhya kalpas (阿僧祇劫, countless eons), reaching a state of purity and maturity, one can attain such a state. There is no other Dharma (法, teaching) for this.
The nature of the mind is originally pure; all dharmas (法, phenomena) originate from one mind. This mind is sentient beings; this mind is also Bodhisattvas and Buddhas. Birth and death are also the mind; Nirvana (涅槃, liberation) is also the mind. One mind can manifest as two, but ultimately the two have no dualistic nature. One mind is like the great ocean, its nature is always of one flavor, Yet it possesses various meanings; it is an inexhaustible Dharma treasure. Therefore, all practitioners should at all times Observe their own body and mind, knowing that everything arises from defiled karma That taints the storehouse consciousness. Since one knows the Tathagatagarbha (如來藏, Buddha-nature), And worldly dharmas arise according to the taint, one should understand that the essence of sentient beings Is all the Tathagatagarbha. Further contemplate the true Tathata-garbha (真如藏心, true suchness-womb), And worldly dharmas arise according to the taint. If one taints it with pure karma, The storehouse will surely produce the fruit of Buddhahood. For example, seeing a golden snake, Knowing that it is made of beaten gold, one understands that the essence of the snake Is purely malleable gold. Further contemplate that gold, according to the artisan, Can be made into the shape of snakes and insects, one understands that the essence of the snake is gold, And according to the artisan, it can be made into a Buddha image. The storehouse mind is like true gold, Possessing both compliant and contrary natures, able to manifest the fruits of ordinary beings or sages according to defiled or pure karma. Because of this cause and condition, Quickly cultivate uncontaminated pure karma, Tainting the pure mind, Quickly accomplish equal and undifferentiated merits. Therefore, at this very moment, Do not belittle yourself, Nor despise others, For ultimately, all can attain Buddhahood.
This concludes the explanation of the function of Shamatha-Vipassana (止觀, calming and insight). The above concludes the general explanation of the fivefold establishment of the principles of Shamatha-Vipassana. In general, the methods of paying homage to the Buddha also have two aspects: Shamatha and Vipassana. The so-called Vipassana method of paying homage to the Buddha is to know that all Buddhas of the ten directions and three times are the same as my body.
凈心為體。但以諸佛修習凈業熏心故。得成凈果差別顯現遍滿十方三世。然一一佛皆具一切種智。是正遍知海是大慈悲海。唸唸之中盡知一切眾生心心數法。盡欲救度一切眾生。一佛既爾。一切諸佛皆悉如是。是故行者若供養時。若禮拜時。若讚歎時。若懺悔時。若勸請時。若隨喜時。若迴向時。若發願時。當作是念。一切諸佛悉知我供養。悉受我供養。乃至悉知我發願。猶如生盲之人于大眾中。行種種惠施。雖不見大眾諸人而知。諸人皆悉見己所作受己所施。與有目者行施無異。行者亦爾。雖不見諸佛而知諸佛皆悉見己所作受我懺悔。受我供養。如此解時。即時現前供養與實見諸佛供養者。等無有異也。何以故。以觀見佛心故。佛心者大慈悲是也。又若能想作一佛身相嚴好。乃至能得想作無量諸佛。一一佛前皆見己身供養禮拜者。亦是現前供養。何以故。以是心作佛是心是佛故。問曰。前之一番供養實有道理。可與現前供養無異。此後一番想作佛身者則無道理。何以故。以實不見佛身假想作見。即是妄想相故。答曰。佛在世時。所有眾生現前所見佛者。亦是眾生自心作也。是故經言。心造諸如來以是義故。即時心想作佛則與彼現前見佛一也。又復乃勝二乘現見佛者。何以故。以彼二乘所見之佛實從心作由無明故。妄
【現代漢語翻譯】 現代漢語譯本：以清凈心為本體。但因為諸佛修習清凈的行業熏習內心，所以成就清凈的果報，其差別顯現遍滿十方三世。然而，每一尊佛都具備一切種智（指佛所具有的徹底覺悟一切事物的智慧），是真正普遍知曉一切的正遍知海，是大慈大悲的海。在每一個念頭之中，完全知曉一切眾生的心和心所法（指心理活動及其屬性），想要救度一切眾生。一尊佛既然如此，一切諸佛都是這樣。所以修行人在供養時，禮拜時，讚歎時，懺悔時，勸請時，隨喜時，迴向時，發願時，應當這樣想：一切諸佛都知道我的供養，都接受我的供養，乃至完全知道我的發願。就像一個天生的盲人在大眾之中，進行各種各樣的佈施。雖然看不見大眾諸人，但是知道諸人完全看見自己所作，接受自己所施捨的物品。與有眼睛的人進行佈施沒有區別。修行人也是這樣，雖然看不見諸佛，但是知道諸佛完全看見自己所作，接受我的懺悔，接受我的供養。如此理解的時候，即時現前的供養與真正見到諸佛進行供養，是完全沒有區別的。為什麼呢？因為觀見佛心的緣故。佛心就是大慈悲。另外，如果能夠想像出一尊佛的身相莊嚴美好，乃至能夠想像出無量諸佛，在每一尊佛前都看見自己供養禮拜，這也是現前供養。為什麼呢？因為是心作佛，是心是佛的緣故。 問：前面一番供養確實有道理，可以與現前供養沒有區別。後面一番想像佛身，則沒有道理。為什麼呢？因為實際上沒有看見佛身，只是假想看見，這就是虛妄的想像之相。 答：佛在世的時候，所有眾生現前所見的佛，也是眾生自己的心所造的。所以經書上說：『心造諸如來』。因為這個緣故，即時心中想像作佛，就與現前見到佛一樣了。而且還勝過二乘（聲聞和緣覺）現見佛。為什麼呢？因為那些二乘所見的佛，實際上是從心所作，由於無明（指對事物真相的迷惑）的緣故，是虛妄的。
【English Translation】 English version: Taking pure mind as the essence. But because all Buddhas cultivate pure karma, perfuming their minds, they attain pure results, whose differences manifest and pervade the ten directions and three times. However, each Buddha possesses all-knowing wisdom (sarvajna, the wisdom of a Buddha that knows everything), is the sea of perfect and complete knowledge, is the sea of great compassion. In every thought, they fully know the minds and mental functions of all sentient beings, desiring to save all sentient beings. If one Buddha is like this, all Buddhas are like this. Therefore, when a practitioner makes offerings, when they prostrate, when they praise, when they repent, when they request, when they rejoice, when they dedicate merit, when they make vows, they should think thus: all Buddhas know my offerings, all accept my offerings, even fully know my vows. It is like a person born blind making various kinds of donations among a crowd. Although they cannot see the people in the crowd, they know that all the people see what they do and receive what they give. It is no different from a sighted person making donations. The practitioner is also like this, although they cannot see the Buddhas, they know that all the Buddhas see what they do, accept my repentance, accept my offerings. When understood in this way, the immediate present offering is no different from actually seeing the Buddhas and making offerings. Why? Because of seeing the Buddha's mind. The Buddha's mind is great compassion. Furthermore, if one can imagine the form of a Buddha, adorned and beautiful, even to the point of being able to imagine countless Buddhas, and see oneself making offerings and prostrating before each Buddha, this is also a present offering. Why? Because it is the mind that makes the Buddha, the mind is the Buddha. Question: The previous offering makes sense and can be no different from a present offering. But the latter imagining of the Buddha's form does not make sense. Why? Because one does not actually see the Buddha's form, but only imagines seeing it, which is a false thought. Answer: When the Buddha was in the world, the Buddha that all sentient beings saw in the present was also created by the minds of sentient beings. Therefore, the sutra says, 'The mind creates all Tathagatas.' For this reason, immediately imagining a Buddha in the mind is the same as seeing the Buddha in the present. Moreover, it is even superior to the Sravakas and Pratyekabuddhas (the two vehicles of Hinayana Buddhism) seeing the Buddha in the present. Why? Because the Buddha seen by those Sravakas and Pratyekabuddhas is actually created from the mind, but due to ignorance (avidya, delusion about the true nature of reality), it is false.
想曲見謂從外來非是心作故。即是顛倒不稱心性緣起之義。是故經言。聲聞曲見。又復經言。是人行邪道。不能見如來。所言如來者即是真如凈心依熏緣起果報顯現故名如來。彼謂心外異來故言不能見也。我今所見諸佛雖是想心所作。但即能知由我想念熏真心。故心中現此諸佛。是故所見之佛不在心外。唯是真心之相。有即非有非有即有。不壞真寂不壞緣起。是故勝彼二乘現前見也。又若我以想心熏真心故。真心性起顯現諸佛。而言是妄想者。道場會眾皆以見佛之業熏真心故。盧舍那佛在於真心中現彼諸菩薩。亦是妄想。若彼菩薩所見之佛實從心起見時。即知不從外來非是妄想者。我今所見諸佛亦從心起亦知不從外來。何為言是妄想。又復彼諸菩薩所修見佛之業。悉是心作還熏於心。我今唸佛之想。亦是心作還熏於心。彼此即齊。是故彼若非妄我即真實。問曰。若一切諸佛唯由眾生自心所作者。即無有實佛出世。答曰。不妨一切諸佛出世。而即是眾生自心所作。何以故。謂由一切諸佛一切眾生同一凈心為體故。然此凈心全體唯作一眾生。而即不妨全體復作一切凡聖如一眾生。是凈心全體所作。其餘一一凡聖悉皆如是。一時一體不相妨礙。是故若偏據一人以論心者。此人之體即能作。一切凡聖。如藏體一異中釋此義也。
由此義故。一切諸佛唯是我心所作。但由共相不共相識義故。雖是我心能作諸佛而有見不見之理。如共相不共相識中具明。以是義故。若能方便假想者。此想即熏真心與諸佛悲智之熏相應故。于真心中顯現諸佛自得見之。此所現之佛以我假想見佛之業。與佛利他之業相應熏心起故。此佛即是我共相識也。是共相識故。即是真實出世之佛為我所見。若無見佛之業與佛利他之德相應熏心者。一切諸佛雖是我凈心所作。而我常不得見佛。是故若偏據諸佛以論凈心。即諸佛凈心作一切眾生。但佛有慈悲智力熏心故。得見一切眾生。若偏據眾生以論凈心。即眾生凈心作一切諸佛。但眾生有見佛之業熏心故。得見一切諸佛。是故假想熏心者。即心中諸佛顯現可見。所見之佛則是真實出世之佛。若不解此義故謂釋迦如來是心外實佛。心想作者是妄想作佛。如是執者雖見釋迦如來亦不識也。又復行者既如是知一切諸佛是心所作故。當知身及供具亦從定心出生。以是義故。當想自身心。猶如香藏王。身諸毛孔內。流出香菸云。其云難思議。充滿十方剎。各于諸佛前。成大香樓閣。其香樓閣內。無量香天子。手執殊妙香。供養諸最勝。或復想自身。遍滿十方國。身數等諸佛。親侍于如來。彼諸一一身。猶如大梵王。色相最殊妙。五體禮尊足
【現代漢語翻譯】 現代漢語譯本： 由於這個道理，一切諸佛都是我心所造。只是由於共相（共同的特徵）和不共相（獨特的特徵）的認識的緣故，雖然是我的心能夠造作諸佛，但有能見到和不能見到的道理。如同在共相和不共相的認識中詳細說明的那樣。因為這個緣故，如果能夠方便地進行假想，這個假想就熏習真心，與諸佛的悲心和智慧的熏習相應，所以在真心中顯現諸佛，自己就能見到他們。這所顯現的佛，是因為我假想見佛的業力，與佛利益他人的業力相應熏習內心而生起的。這個佛就是我的共相識。因為是共相識，所以就是真實出世的佛為我所見。如果沒有見佛的業力與佛利益他人的功德相應熏習內心，那麼一切諸佛雖然是我的清凈心所造，而我常常不能見到佛。所以，如果偏執于諸佛來談論清凈心，那就是諸佛的清凈心造作一切眾生。只是佛有慈悲和智慧的力量熏習內心，所以能夠見到一切眾生。如果偏執于眾生來談論清凈心，那就是眾生的清凈心造作一切諸佛。只是眾生有見佛的業力熏習內心，所以能夠見到一切諸佛。因此，假想熏習內心的人，心中諸佛就會顯現可見。所見到的佛則是真實出世的佛。如果不理解這個道理，就認為釋迦如來是心外真實的佛，而心中所想的佛是妄想造作的佛。像這樣執著的人，即使見到釋迦如來也不認識他。 此外，修行者既然這樣知道一切諸佛是心所造，就應當知道身體以及供養的器具也是從定心中出生的。因為這個緣故，應當想像自身的心，猶如香藏王。身體的各個毛孔內，流出香菸云。那香菸云難以思議，充滿十方剎土。各自在諸佛面前，形成大的香樓閣。那香樓閣內，無量香天子，手執殊妙的香，供養諸位最殊勝者。或者想像自身，遍滿十方國土。身體的數量等同於諸佛，親自侍奉于如來。那些每一個身體，猶如大梵天王，顏色相貌最殊勝美妙，五體投地禮拜佛的尊足。
【English Translation】 English version: Because of this meaning, all Buddhas are created by my mind alone. However, due to the understanding of common characteristics (共相) and unique characteristics (不共相), although my mind can create Buddhas, there is a reason for seeing and not seeing them. As explained in detail in the understanding of common and unique characteristics. For this reason, if one can skillfully engage in imagination, this imagination then熏習 (xunxi - perfuming/influencing) the true mind, corresponding to the 熏習 of the compassion and wisdom of all Buddhas. Therefore, Buddhas manifest in the true mind, and one can see them oneself. The Buddha that appears is due to the karma of my imagined seeing of the Buddha, corresponding to the karma of the Buddha benefiting others, which 熏習 the mind and arises. This Buddha is my common consciousness (共相識). Because it is common consciousness, it is the truly manifested Buddha seen by me. If there is no karma of seeing the Buddha corresponding to the merit of the Buddha benefiting others that 熏習 the mind, then although all Buddhas are created by my pure mind, I cannot always see the Buddha. Therefore, if one insists on discussing the pure mind based on the Buddhas, then the pure mind of the Buddhas creates all sentient beings. It is only because the Buddha has the power of compassion and wisdom to 熏習 the mind that they can see all sentient beings. If one insists on discussing the pure mind based on sentient beings, then the pure mind of sentient beings creates all Buddhas. It is only because sentient beings have the karma of seeing the Buddha to 熏習 the mind that they can see all Buddhas. Therefore, for those who 熏習 the mind through imagination, the Buddhas in the mind will manifest and be visible. The Buddha seen is the truly manifested Buddha. If one does not understand this meaning and thinks that Sakyamuni Tathagata (釋迦如來) is a real Buddha outside the mind, and that the Buddha imagined in the mind is a Buddha created by delusion, then even if such a person sees Sakyamuni Tathagata, they do not recognize him. Furthermore, since the practitioner knows that all Buddhas are created by the mind, they should know that the body and the offerings also arise from the samadhi mind. For this reason, one should imagine one's own mind as being like the King of Fragrance Treasury (香藏王). From every pore of the body, streams of fragrant smoke clouds flow. Those fragrant smoke clouds are inconceivable, filling the ten directions of Buddha-lands (十方剎). Each forms a great fragrant pavilion before all the Buddhas. Within that fragrant pavilion, countless fragrant celestial beings (香天子) hold exquisite fragrances in their hands, offering them to all the most supreme ones. Or imagine oneself pervading the ten directions of lands. The number of bodies is equal to the number of Buddhas, personally attending upon the Tathagata (如來). Each of those bodies is like the Great Brahma King (大梵王), with the most exquisite and beautiful appearance, prostrating with the five limbs to the honored feet.
。知身又供具。悉是一心為。不生妄想執。謂為心外有。復知諸菩薩。所有諸供具。悉施諸眾生。令供養諸佛。是故彼供具。即是我己有。知是己有故。持供諸如來。以己心作物。及施他己者。復回施眾生。供獻諸最勝。深入緣起觀。乃能為此事。此觀門禮佛。止門禮佛者。當知一切諸佛及以己身一切供具。皆從心作。有即非有。唯是一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者。即是虛妄自體非有。如是禮者即名止門。復不得以此止行故。便廢息觀行。應當止觀雙行。所謂雖知佛身我身及諸供具體唯一心。而即從心出生緣起之用熾然供養。雖復熾然供養。而復即知有即非有。唯是一心平等無念。是故經言。供養於十方。無量億如來。諸佛及己身。無有分別相。此是止觀雙行也。凡食時亦有止觀兩門。所言觀者。初得食時為供養佛故。即當念於此食是我心作。我今應當變此疏食之相以為上味。何以故。以知諸法本從心生還從心轉故。作是念已。即想所持之器以為七寶之缽。其中飲食想為天上上味。或作甘露。或為粳糧。或作石蜜。或為酥酪。種種勝膳等。作此想已。然後持此所想之食施與一切眾生。共供養三寶四生等食之。當念一切諸佛及賢聖。悉知我等作此供養。悉受我等如是供
養。作此供養已。然後食之。是故經言。以一食施一切。供養諸佛及諸賢聖。然後可食。問曰。既施與三寶竟。何為得自食。答曰。當施一切眾生共供養三寶時。即兼共施眾生食之。我此身中八萬戶蟲。即是眾生之數故。是故得自食之令蟲安樂。不自為己。又復想一缽之食。一一米粒覆成一缽上味飲食。于彼一切缽中一一粒米。覆成一缽上味飲食。如是展轉出生滿十方世界悉是寶缽。成滿上味飲食。作此想已。持此所想之食。施與一切眾生。令供養三寶四生等。作此想已。然後自食令己身中諸蟲飽滿。若為除貪味之時。雖得好食。當想作種種不凈之物食之。而常知此好惡之食。悉是心作虛相無實。何故得知以曏者缽中好食。我作不凈之想看之。即唯見不凈。即都不見凈故。將知本時凈食亦復如是。是心所作此是觀門。止門吃食者。當觀所食之味及行食之人。能食之口別味之舌等。一一觀之。各知從心作故。唯是心相有即非有。體唯一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者。即是虛妄自體非有。此名止門。凡大小便利亦有止觀。所言觀者。當於穢處作是念言。此等不凈悉是心作。有即非有。我今應當變此不凈令作清凈。即想此穢處作寶池寶渠。滿中清凈香水。或滿酥酪。自想己身
【現代漢語翻譯】 現代漢語譯本 供養。在做完這些供養之後，然後才食用。所以經書上說：『用一份食物佈施給一切眾生，供養諸佛以及各位賢聖，然後自己才可以食用。』有人問：『既然已經佈施給三寶了，為什麼自己還可以食用呢？』回答說：『當佈施給一切眾生，共同供養三寶的時候，就兼顧著把食物佈施給眾生了。我這身體中的八萬戶蟲，就是眾生的數量。』所以，自己可以食用，讓蟲子們安樂，不是爲了自己。又進一步想像一缽食物，每一粒米都變成一缽上等的美味飲食。在那一切缽中，每一粒米又變成一缽上等的美味飲食。這樣輾轉出生，充滿十方世界，全部都是寶缽，盛滿上等的美味飲食。做了這樣的觀想之後，拿著這些觀想出來的食物，佈施給一切眾生，用來供養三寶、四生等。做了這樣的觀想之後，然後自己食用，讓自己身體中的蟲子們飽滿。如果爲了去除對美味的貪戀，即使得到好的食物，也應當觀想它是種種不乾淨的東西，然後吃下去。並且常常要知道，這些好或壞的食物，都是心所造作的虛假表象，沒有真實的自性。為什麼可以知道呢？因為如果我用不凈的觀想來看待之前缽中的好食物，就只會看到不凈，完全看不到乾淨。由此可知，原本乾淨的食物也是如此，是心所造作的。這是觀門。用止門來吃東西的人，應當觀察所吃的味道，以及進行飲食的人，能吃的口，辨別味道的舌頭等等，一一觀察它們，各自知道它們都是從心而生，所以只是心的表象，有即非有，本體只有一個心。也不要執取於一心的表象。為什麼呢？因為心外沒有法能夠執取這個心相。如果有所能取和所取，那就是虛妄的，自體不存在。這叫做止門。凡是大小便也有止觀。所說的觀，應當在污穢的地方這樣想：『這些不凈的東西都是心所造作的，有即非有。我現在應當把這些不凈的東西變成清凈。』就觀想這個污穢的地方變成寶池、寶渠，裡面充滿清凈的香水，或者充滿酥酪。自己觀想自己的身體
【English Translation】 English version offerings. After making these offerings, then eat it. Therefore, the scripture says: 'Use one meal to give to all beings, offer to all Buddhas and all virtuous sages, and then you may eat it yourself.' Someone asks: 'Since you have already given to the Three Jewels (Triratna), why can you still eat it yourself?' The answer is: 'When giving to all beings to jointly offer to the Three Jewels, it also includes giving food to beings. The 80,000 insects in my body are the number of beings.' Therefore, you can eat it yourself, allowing the insects to be at peace, not for yourself. Furthermore, imagine a bowl of food, each grain of rice transforming into a bowl of supreme delicious food. In all those bowls, each grain of rice again transforms into a bowl of supreme delicious food. Thus, transforming and arising, filling the ten directions of the world, all are treasure bowls, filled with supreme delicious food. After making this visualization, take this visualized food and give it to all beings, using it to offer to the Three Jewels, the Four Classes of Living Beings (caturyoni), etc. After making this visualization, then eat it yourself, filling the insects in your body. If it is to eliminate the craving for taste, even if you get good food, you should visualize it as various impure things and eat it. And always know that these good or bad foods are all false appearances created by the mind, without real substance. How can you know this? Because if I look at the good food in the bowl with an impure thought, I will only see impurity and not see purity at all. From this, it can be known that the original pure food is also like this, created by the mind. This is the gate of contemplation (vipassanā). Those who eat with the gate of cessation (samatha) should observe the taste of the food, as well as the person eating, the mouth that can eat, the tongue that distinguishes the taste, etc., observing them one by one, each knowing that they arise from the mind, so they are only appearances of the mind, existence is non-existence, the substance is only one mind. And do not grasp the appearance of one mind. Why? Because outside the mind there is no dharma that can grasp this mind appearance. If there is a grasper and a grasped, then it is false, the self-nature does not exist. This is called the gate of cessation. All major and minor excretions also have cessation and contemplation. What is meant by contemplation is that in a dirty place, one should think: 'These impure things are all created by the mind, existence is non-existence. Now I should transform these impure things into purity.' Then visualize this dirty place as a treasure pond, a treasure canal, filled with pure fragrant water, or filled with ghee and curd. Visualize your own body
作七寶身。所棄便利即香乳酥蜜等。作此想已。持施一切眾生。即復知此凈相唯是心作虛相無實。是名觀門。所言止門者。知此不凈之處及身所棄不凈之物。唯是過去惡業熏心故。現此不凈之相可見。然此心相。有即非有。唯是一心平等無念。即名止門。問曰。上來所有凈不凈法。雖是心作皆由過去業熏所起。何得現世假想變之即從心轉。答曰。心體具足一切法性。而非緣不起。是故溷中穢相由過業而得現。寶池酥酪無往緣而不發。若能加心凈想。即是寶池酥酪之業熏心故。凈相得生厭惡之心。空觀之心。即是除滅不凈之緣。凈熏心故穢相隨滅。此蓋過去之業定能熏心起相。現世之功亦得熏心顯妙用也。如此于大小便處假想熏心而改變之。其餘一切凈穢境界。須如是假想熏心以改其舊相。故得現在除去憎愛亦能遠與五通為方便也。然初學行者未得事從心轉。但可閉目假想為之。久久純熟即諸法隨念改轉。是故諸大菩薩乃至二乘小聖五通仙人等。能得即事改變無而現有。問曰。諸聖人等種種變現之時。何故眾生有見不見。答曰。由共相識故得見。由不共相識故不見。問曰。菩薩神通與二乘神通有何差別。答曰。二乘神通但由假想而成。以心外見法故有限有量。菩薩神通由知諸法悉是心作。唯有心相心外無法。故無限無量
【現代漢語翻譯】 現代漢語譯本 造作七寶之身（用七種珍寶組成的身體）。所捨棄的便利之物即是香乳、酥蜜等。作此觀想之後，將其施捨給一切眾生。隨即又知曉此清凈之相唯是心所造作，虛幻不實。這叫做觀門。所說的止門，是知曉這些不凈之處以及身體所捨棄的不凈之物，唯是過去惡業薰染內心，所以才顯現出這些不凈之相。然而此心之相，說有即非有，唯是一心平等無念，就叫做止門。問：上面所說的所有清凈與不凈之法，雖然是心所造作，都是由過去業力薰染所生起，為何現世通過假想改變它，就能隨心而轉？答：心體具足一切法性，但非無緣而起。所以糞便中的污穢之相由過去業力而顯現，寶池中的酥酪沒有往昔的因緣也不會出現。如果能加以清凈的觀想，就是寶池酥酪之業薰染內心，所以清凈之相得以產生。厭惡之心，空觀之心，就是去除不凈之緣。清凈薰染內心，所以污穢之相隨之消滅。這說明過去的業力必定能薰染內心而生起現象，現世的功德也能薰染內心而顯現妙用。如此對於大小便之處，通過假想薰染內心而改變它，其餘一切清凈與污穢的境界，都應當如此通過假想薰染內心來改變其舊有的相狀，所以才能在現在除去憎恨與喜愛，也能為獲得五神通提供方便。然而初學之人尚未達到事隨心轉的境界，只能閉上眼睛假想去做。久久純熟之後，就能諸法隨念而改變。所以諸大菩薩乃至二乘小聖、五通仙人等，能夠達到即時改變事物，無中生有的境界。問：諸聖人等種種變現之時，為何眾生有的能看見，有的不能看見？答：由於有共同的認識所以能看見，由於沒有共同的認識所以不能看見。問：菩薩的神通與二乘的神通有什麼差別？答：二乘的神通只是通過假想而成，因為在心外見法，所以有限有量。菩薩的神通因為知道諸法都是心所造作，只有心相，心外無法，所以無限無量。
【English Translation】 English version Creating a body of seven jewels (using seven kinds of precious gems to form a body). The discarded conveniences are fragrant milk, ghee, honey, and the like. After making this visualization, bestow it upon all sentient beings. Then, realize that this pure appearance is solely created by the mind, illusory and unreal. This is called the 'Gate of Contemplation'. The 'Gate of Cessation' refers to knowing that these impure places and the impure things discarded by the body are solely due to past evil karma influencing the mind, hence the appearance of these impure forms. However, this mind-form, when said to exist, is non-existent. Only a mind of equality and non-thought is called the 'Gate of Cessation'. Question: Although all the pure and impure dharmas mentioned above are created by the mind, they all arise from the influence of past karma. How can changing them through present-day imagination cause them to transform according to the mind? Answer: The essence of the mind fully possesses all dharma-nature, but it does not arise without conditions. Therefore, the filthy appearance in excrement arises from past karma, and ghee and cheese in a jeweled pond will not appear without past causes. If one can add pure thoughts, it is the karma of the jeweled pond and ghee influencing the mind, so the pure appearance can arise. Aversion and the mind of emptiness are the means to eliminate the causes of impurity. Because purity influences the mind, the filthy appearance disappears accordingly. This shows that past karma can certainly influence the mind to create appearances, and present-day merit can also influence the mind to manifest wonderful functions. Thus, regarding the places of urination and defecation, one can change them by imagining and influencing the mind. For all other pure and impure realms, one must similarly change their old appearances by imagining and influencing the mind. Therefore, one can now remove hatred and love, and also provide convenience for attaining the five supernormal powers (Abhijñā). However, beginners have not yet reached the state where things change according to the mind. They can only close their eyes and imagine doing it. After prolonged practice, when it becomes pure and skilled, all dharmas will change according to one's thoughts. Therefore, great Bodhisattvas, even the lesser saints of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and immortals with the five supernormal powers, can achieve the state of instantly changing things, creating something from nothing. Question: When the saints perform various transformations, why can some sentient beings see them while others cannot? Answer: They can be seen because of shared recognition; they cannot be seen because of a lack of shared recognition. Question: What is the difference between the supernormal powers of a Bodhisattva and the supernormal powers of the Two Vehicles? Answer: The supernormal powers of the Two Vehicles are only achieved through imagination. Because they see dharmas outside the mind, they are limited and measurable. The supernormal powers of a Bodhisattva arise from knowing that all dharmas are created by the mind, there are only mind-forms, and there are no dharmas outside the mind, so they are unlimited and immeasurable.
也。又菩薩初學通時亦從假想而修。但即知諸法皆一心作。二乘唯由假想習通。但言定力不言心作。道理論之一等心作。但彼二乘不知故有差別也。
大乘止觀法門卷第四
【現代漢語翻譯】 現代漢語譯本： 是的。而且菩薩最初學習神通時，也是從假想入手而修習。但菩薩當下就知道一切諸法都是由一心所造作。而聲聞、緣覺二乘人只是通過假想來修習神通。他們只說是由禪定之力所致，而不說是心識所造作。從道理上來說，神通的產生都是由心識所造作。只是因為二乘人不明白這個道理，所以才會有差別。
《大乘止觀法門》卷第四
【English Translation】 English version: Yes. Moreover, when Bodhisattvas initially learn supernormal powers (Skt. abhijñā), they also cultivate them through conceptualization (Skt. kalpana). However, they immediately understand that all dharmas are created by the one mind. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cultivate supernormal powers solely through conceptualization. They only speak of the power of samādhi (concentration) and do not say that it is created by the mind. In terms of principle, the arising of supernormal powers is created by the mind. It is only because the Two Vehicles do not understand this principle that there is a difference.
Mahāyāna Śamatha-Vipassanā Dharma Gate, Volume 4