T46n1927_十不二門

大正藏第 46 冊 No. 1927 十不二門

No. 1927 [cf. No. 1928]

十不二門

唐荊溪尊者湛然述

然此跡門，談其因果及以自他，使一代教門融通入妙故。凡諸義釋，皆約四教及以五味，意在開教，悉入醍醐。觀心乃是教行樞機，仍且略點，寄在諸說或存或沒，非部正意，故縱有施設託事附法，或辯十觀列名而已。所明理境、智行、位法，能化所化意在能詮，詮中咸妙。為辯詮內始末自他故，具演十妙蒐括一化，出世大意罄無不盡，故不可不了十妙大綱，故撮十妙為觀法大體。若解跡妙，本妙非遙，應知但是離合異耳。因果義一，自他何殊？故下文云，本跡雖殊、不思議一。況體宗用只是自他因果法故，況復教相只是分別前之四章，使前四章與諸文永異，若曉斯旨則教有所歸。一期縱橫不出一心，三千世間即空假中，理境乃至利益咸爾，則止觀十乘，成今自行因果；起教一章，成今化他能所。則彼此昭著，法華行成，使功不唐捐，所詮可識。故更以十門收攝十妙。何者？為實施權則不二而二，開權顯實則二而不二，法既教部咸開成妙，故此十門不二為目，一一門下以六即檢之。本門已廣引誠證，此下但直申一理，使一部經旨皎在目前。

【現代漢語翻譯】現代漢語譯本：《十不二門》

唐代荊溪尊者湛然著

這部跡門，談論其因果以及自他，使得一代的教門融會貫通，進入精妙的境界。凡是各種義理的解釋，都依據四教（藏、通、別、圓四教）以及五味（乳味、酪味、生酥味、熟酥味、醍醐味），意在開啟教法，全部歸入醍醐味（比喻最高的佛法）。觀心是教法和修行的關鍵，因此略加點明，寄託在各種說法中，或存或沒。這不是本部的正意，所以即使有施設，也只是依託事相附會法理，或者辨析十種觀法，列出名目而已。所闡明的理境、智行、位法，能化（施教者）和所化（受教者），意在能詮（能表達教義的言語），詮釋之中都蘊含著精妙。爲了辨明詮釋之內的始末、自他，所以詳細地闡述十妙，蒐羅一代教化，出世的深意沒有不窮盡的，所以不能不瞭解十妙的大綱，因此概括十妙作為觀法的大體。如果理解了跡妙，本妙也就不遙遠了，應當知道這只是離合不同罷了。因果的義理是一樣的，自他有什麼區別呢？所以下文說，本跡雖然不同，但不可思議地是一體的。況且體、宗、用只是自他因果法，況且教相只是分別前面的四章，使前面的四章與各種經文永遠不同。如果明白了這個宗旨，那麼教法就有所歸宿。一期的縱橫都不出一心，三千世間就是空、假、中。理境乃至利益都是這樣，那麼止觀十乘，成就了現在的自行因果；起教一章，成就了現在的化他能所。那麼彼此昭著，法華的修行得以成就，使得功德不落空，所詮釋的道理可以認識。所以再用十門來收攝十妙。哪十門呢？爲了實施權法，則不二而二；爲了開權顯實，則二而不二。法既然是教部，都開啟成就了精妙，所以這十門以不二為目標，每一個門下都用六即（理即、名字即、觀行即、相似即、分證即、究竟即）來檢驗它。本門已經廣泛地引用誠實的證據，下面只是直接闡述一個道理，使得一部經的宗旨明白地呈現在眼前。

【English Translation】 English version: The Ten Non-Dual Gates

Composed by Venerable Zhanran of Jingxi in the Tang Dynasty

This Traces Gate discusses its causes and effects, as well as self and other, so that the teachings of a generation can be integrated and enter into a subtle state. All explanations of meaning are based on the Four Teachings (Tripitaka, Shared, Distinct, and Perfect Teachings) and the Five Flavors (milk, curds, raw butter, cooked butter, and ghee), with the intention of opening up the teachings and having them all enter the flavor of ghee (a metaphor for the highest Dharma). Contemplation of the Mind is the key to teaching and practice, so it is briefly mentioned and entrusted to various explanations, whether they exist or not. This is not the main intention of this section, so even if there are arrangements, they are only based on phenomena and attached to the Dharma, or analyzing the ten contemplations and listing their names. The principles, realms, wisdom practices, and stages of Dharma that are explained, the one who transforms (the teacher) and the one who is transformed (the student), are intended to be the expressive words, and all the subtleties are contained within the expression. In order to distinguish the beginning and end, self and other, within the expression, the Ten Subtleties are elaborated in detail, and the teachings of a generation are collected, so that the profound meaning of transcending the world is completely exhausted. Therefore, it is essential to understand the outline of the Ten Subtleties, and thus summarize the Ten Subtleties as the general structure of the method of contemplation. If one understands the Subtlety of the Traces, the Subtlety of the Origin is not far away; one should know that it is only a difference of separation and combination. The meaning of cause and effect is the same, so what is the difference between self and other? Therefore, the following text says that although the Origin and the Traces are different, they are inconceivably one. Moreover, the Essence, Doctrine, and Function are simply the Dharma of self, other, cause, and effect. Furthermore, the characteristics of the teachings are simply the distinction of the previous four chapters, so that the previous four chapters are forever different from the various texts. If one understands this principle, then the teachings will have a destination. The vertical and horizontal aspects of a lifetime do not go beyond a single mind, and the three thousand worlds are emptiness, provisional existence, and the Middle Way. The principles, realms, and even the benefits are all like this, so the Ten Vehicles of Cessation and Contemplation accomplish the cause and effect of present self-practice; the chapter on the arising of teachings accomplishes the ability and object of transforming others in the present. Then, both are clearly revealed, and the practice of the Lotus Sutra is accomplished, so that merit is not wasted, and the meaning of what is expressed can be understood. Therefore, the Ten Gates are used to gather the Ten Subtleties. What are the ten gates? In order to implement the expedient Dharma, it is non-dual and yet dual; in order to open the expedient and reveal the real, it is dual and yet non-dual. Since the Dharma is the teachings, all are opened and accomplished as subtle, so these ten gates take non-duality as their goal, and under each gate, the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Similar Identity, Partial Realization Identity, Ultimate Identity) are used to examine it. The Original Gate has already widely cited sincere evidence, and below it only directly states a principle, so that the purpose of a scripture is clearly presented before one's eyes.

一者、色心不二門，二者、內外不二門，三者、修性不二門，四者、因果不二門，五者、染凈不二門，六者、依正不二門，七者、自他不二門，八者、三業不二門，九者、權實不二門，十者、受潤不二門。是中第一，從境妙立名；第二第三，從智行立名；第四，從位法立名；第五第六第七，從感應神通立名；第八第九，從說法立名；第十，從眷屬利益立名。

一、色心不二門者，且十如境乃至無諦，一一皆可總別二意，總在一念，別分色心。何者？初十如中，相唯在色，性唯在心，體、力、作、緣義兼色心，因、果唯心，報唯約色；十二因緣苦業兩兼，惑唯在心；四諦則三兼色心，滅唯在心；二諦三諦皆俗具色心、真中唯心；一實及無，準此可見。既知別已，攝別入總，一切諸法無非心性，一性無性三千宛然。當知心之色心即心名變，變名為造，造謂體用，是則非色非心而色而心，唯色唯心良由於此。故知但識一念，遍見己他生佛。他生他佛尚與心同，況己心生佛寧乖一念？故彼彼境法，差差而不差。

二、內外不二門者，凡所觀境不出內外，外謂托彼依正色心，即空假中，即空假中妙，故色心體絕。唯一實性無空假中，色心宛然豁同真凈，無復眾生七方便異，不見國土凈穢差品，而帝網依正終自炳然。

【現代漢語翻譯】現代漢語譯本：一、色心不二門：二、內外不二門：三、修性不二門：四、因果不二門：五、染凈不二門：六、依正不二門：七、自他不二門：八、三業不二門：九、權實不二門：十、受潤不二門。其中第一，從境妙立名；第二第三，從智行立名；第四，從位法立名；第五第六第七，從感應神通立名；第八第九，從說法立名；第十，從眷屬利益立名。

一、色心不二門，且以十如境乃至無諦為例，每一個都可以從總體和個別的兩個角度來理解，總體上歸於一念，個別上區分色和心。為什麼這樣說呢？最初的十如是中，相只在於色（形態、現象），性只在於心（本質、精神），體（本體）、力（力量）、作（作用）、緣（條件）的意義兼顧色和心，因（原因）、果（結果）只在於心，報（報應）只關聯於色；十二因緣中，苦和業兩者兼有，惑只在於心；四諦則有三個（苦、集、道）兼顧色和心，滅只在於心；二諦和三諦的俗諦都具備色和心，真諦和中諦只在於心；一實和無，可以參照這個來理解。既然知道了區別，就把區別納入總體，一切諸法無非心性，一性無性三千世界清晰呈現。應當明白心的色心即心，名稱是變，變的名稱是造，造指的是體和用，這樣就既非色非心，又是色又是心，唯色唯心，道理就在於此。所以說，只要認識到一念，就能普遍見到自己、他人、眾生、佛。他人、他方佛尚且與心相同，何況自己的心、眾生、佛，難道會違背一念嗎？所以那些境法，雖然有差別，但本質上沒有差別。

二、內外不二門，凡所觀察的境界，都離不開內外。外指的是依託于外在的依報（生存環境）和正報（自身），色和心，即是空、假、中，即是空、假、中妙，所以色心的本體斷絕。只有一實性，沒有空、假、中，色心清晰地如同真凈，不再有眾生七方便的差異，看不到國土的清凈和污穢的差別，而帝網的依報和正報最終會自然顯現。

【English Translation】 English version: 1. The Gate of Non-Duality of Form and Mind; 2. The Gate of Non-Duality of Inner and Outer; 3. The Gate of Non-Duality of Cultivation and Nature; 4. The Gate of Non-Duality of Cause and Effect; 5. The Gate of Non-Duality of Defilement and Purity; 6. The Gate of Non-Duality of Dependent and Proper; 7. The Gate of Non-Duality of Self and Other; 8. The Gate of Non-Duality of the Three Karmas; 9. The Gate of Non-Duality of Provisional and Real; 10. The Gate of Non-Duality of Receiving Nourishment. The first is named from the wonder of the realm; the second and third are named from wisdom and practice; the fourth is named from position and dharma; the fifth, sixth, and seventh are named from response and spiritual power; the eighth and ninth are named from teaching the dharma; the tenth is named from the benefit of the retinue.

The Gate of Non-Duality of Form and Mind: For example, take the Ten Suchnesses (Shi Rushi, 十如是, ten aspects of reality) up to No-Truth (Wu Di, 無諦, absence of truth). Each can be understood in terms of both totality and particularity. Totality resides in a single thought, while particularity distinguishes between form and mind. Why is this so? In the initial Ten Suchnesses, 'appearance' (xiang, 相) exists only in form, 'nature' (xing, 性) exists only in mind, 'substance' (ti, 體), 'power' (li, 力), 'function' (zuo, 作), and 'condition' (yuan, 緣) encompass both form and mind, 'cause' (yin, 因) and 'effect' (guo, 果) exist only in mind, and 'retribution' (bao, 報) relates only to form. In the Twelve Links of Dependent Origination (Shi Er Yin Yuan, 十二因緣), suffering and karma encompass both; delusion exists only in mind. In the Four Noble Truths (Si Di, 四諦), three (suffering, accumulation, path) encompass both form and mind, while cessation exists only in mind. In the Two Truths (Er Di, 二諦) and Three Truths (San Di, 三諦), the conventional truth (su di, 俗諦) possesses both form and mind, while the ultimate truth (zhen di, 真諦) and middle truth (zhong di, 中諦) exist only in mind. The One Reality (Yi Shi, 一實) and Non-Being (Wu, 無) can be understood accordingly. Having understood the distinctions, incorporate the distinctions into the totality. All dharmas are none other than the nature of mind. One nature, no nature, the three thousand worlds are clearly present. It should be understood that the form and mind of the mind are the mind, the name is transformation, the name of transformation is creation, creation refers to substance and function. Thus, it is neither form nor mind, yet it is form and mind; it is only form and only mind. The reason lies in this. Therefore, know that by recognizing a single thought, one universally sees oneself, others, sentient beings, and Buddhas. If others, other Buddhas are the same as the mind, how could one's own mind, sentient beings, and Buddhas deviate from a single thought? Therefore, those realms and dharmas, though different, are not different in essence.
The Gate of Non-Duality of Inner and Outer: All observed realms do not go beyond inner and outer. Outer refers to relying on the external environment (yi bao, 依報, dependent retribution) and the self (zheng bao, 正報, proper retribution), form and mind, which are emptiness, provisionality, and the middle, which are the wonders of emptiness, provisionality, and the middle. Therefore, the substance of form and mind is severed. There is only one real nature, without emptiness, provisionality, and the middle. Form and mind are as clear as true purity, with no more differences in the seven expedient means of sentient beings. One does not see differences in the purity and defilement of lands, but the dependent and proper retributions of the net of Indra (Di Wang, 帝網) will ultimately manifest naturally.

所言內者，先了外色心一念無念，唯內體三千即空假中，是則外法全為心性。心性無外攝無不周，十方諸佛法界有情，性體無殊一切咸遍，誰云內外、色心、己他？此即用向色心不二門成。

三、修性不二門者，性德只是界如一念，此內界如三法具足，性雖本爾，藉智起修，由修照性，由性發修，存性則全修成性，起修則全性成修，性無所移、修常宛爾。修又二種：順修、逆修。順謂了性為行，逆謂背性成迷。迷了二心，心雖不二，逆順二性，性事恒殊。可由事、不移心，則令迷修成了，故須一期迷了，照性成修，見性修心，二心俱泯。又了順修對性有離有合，離謂修性各三，合謂修二性一。修二各三，共發性三，是則修雖具九，九隻是三。為對性明修故，合修為二，二與一性如水為波，二亦無二亦如波水。應知性指三障，是故具三，修從性成，成三法爾。達無修性、唯一妙乘，無所分別，法界洞朗。此由內外不二門成。

四、因果不二門者，眾生心因既具三軌，此因成果名三涅槃，因果無殊始終理一。若爾因德已具，何不住因？但由迷因各自謂實。若了迷性實，唯住因故，久研此因，因顯名果。只緣因果理一，用此一理為因，理顯無複果名，豈可仍存因號？因果既泯，理性自亡，只由亡智親疏，致使迷

成厚薄。迷厚薄故，強分三惑，義開六即，名智淺深。故如夢勤加、空名惑絕，幻因既滿映象果圓，空像雖即義同，而空虛像實，像實故稱理本有，空虛故迷轉成性，是則不二而二立因果殊，二而不二始終體一。若謂因異果，因亦非因，曉果從因，因方克果。所以三千在理同名無明，三千果成咸稱常樂。三千無改無明即明，三千並常俱體俱用。此以修性不二門成。

五、染凈不二門者，若識無始，即法性為無明，故可了今即無明為法性。法性之與無明遍造諸法，名之為染，無明之與法性遍應眾緣，號之為凈。濁水清水，波濕無殊，清濁雖即由緣，而濁成本有，濁雖本有而全體是清，以二波理通、舉體是用，故三千因果俱名緣起。迷悟緣起不離剎那，剎那性常，緣起理一，一理之內而分凈穢，別則六穢四凈，通則十通凈穢。故知剎那染體悉凈，三千未顯驗體仍迷，故相似位成六根遍照。照分十界，各俱灼然，豈六根凈人謂十定十？分真垂跡十界亦然，乃至果成等彼百界。故須初心而遮而照，照故三千恒具，遮故法爾空中，終日雙亡終日雙照，不動此念遍應無方，隨感而施凈穢斯泯。亡凈穢故以空以中，仍由空中轉染為凈。由了染凈空中自亡，此以因果不二門成。

六、依正不二門者，已證遮那一體不二，良

【現代漢語翻譯】現代漢語譯本成就厚薄的差別。因為迷惑于厚薄的差別，所以強行區分三惑（見思惑、塵沙惑、無明惑），義理上開出六即（理即、名字即、觀行即、相似即、分證即、究竟即），名稱上顯現智慧的淺深。所以如同在夢中勤奮努力，空有其名而惑業斷絕，幻化的因緣圓滿，映象的果報也圓滿，空和像雖然相同，但意義不同，空是虛幻的，像是真實的，像真實所以稱之為理本有，空虛幻所以迷惑而轉變成性，這樣則不二而二，建立因果的差別，二而不二，始終本體是一。如果說因和果不同，那麼因也就不是因了，明白果是從因產生的，因才能成就果。所以三千（性相、力用、因緣、果報、本末究竟）在理上相同，都叫做無明，三千果報成就，都稱為常樂。三千沒有改變，無明就是明，三千並存，本體和作用都是一體的。這是用修性不二門成就的。五、染凈不二門，如果認識到無始以來，就是以法性為無明，所以可以明白現在就是以無明為法性。法性和無明普遍造作諸法，稱之為染，無明和法性普遍應和各種因緣，稱之為凈。渾濁的水和清澈的水，波浪和濕性沒有差別，清澈和渾濁雖然相同，但由因緣所致，而渾濁本來就有，渾濁雖然本來就有，但全體都是清澈的，因為二波的道理相通，整個本體都在起作用，所以三千因果都叫做緣起。迷惑和覺悟的緣起不離剎那，剎那的自性是常，緣起的道理是一，在一個道理之內而區分凈和穢，區別來說有六穢（地獄、餓鬼、畜生、阿修羅、人、天）四凈（聲聞、緣覺、菩薩、佛），總的來說十界都通達凈穢。所以知道剎那染污的本體都是清凈的，三千沒有顯現，驗證本體仍然迷惑，所以在相似位成就六根遍照。照見分為十界，各自都非常清楚，難道六根清凈的人會認為有十定（練氣、筑基、金丹、元嬰、化神、煉虛、合體、大乘、渡劫、飛昇）十分？分真垂跡的十界也是這樣，乃至果報成就，等同於那百界。所以必須在初心時而遮止而照見，因為照見所以三千恒常具備，因為遮止所以法爾空中，終日雙重泯滅終日雙重照見，不移動這個念頭，普遍應和無方，隨著感應而施予，凈和穢就消泯了。因為消泯凈和穢所以用空用中，仍然由空中轉染為凈。因為明白染凈，空中自然消亡，這是用因果不二門成就的。六、依正不二門，已經證實遮那（毗盧遮那佛，意為光明遍照）一體不二，確實如此

【English Translation】 English version achieves differences in thickness. Because of delusion regarding thickness, one forcibly distinguishes the Three Illusions (delusions of views and affections, delusions like dust and sand, and fundamental ignorance), and in terms of meaning, opens up the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Ultimate Identity), with names revealing the shallowness or depth of wisdom. Therefore, it is like diligently striving in a dream, where the name is empty but afflictions are severed. When the illusory causes are fulfilled, the mirrored effects are perfected. Although emptiness and form are identical, their meanings differ. Emptiness is illusory, while form is real. Because form is real, it is called 'Principle Originally Existent.' Because emptiness is illusory, delusion transforms into nature. Thus, not-two yet two establishes the distinction of cause and effect; two yet not-two, from beginning to end, the substance is one. If one says the cause is different from the effect, then the cause is not a cause. Understanding that the effect comes from the cause, the cause can then achieve the effect. Therefore, the Three Thousand (nature, form, power, action, causes, conditions, effects, retribution, fundamental and ultimate) in principle are identically called ignorance, and the Three Thousand effects achieved are all called constant joy. The Three Thousand do not change; ignorance is identical to enlightenment. The Three Thousand coexist, with both substance and function being one. This is achieved through the Gate of Non-Duality of Cultivation and Nature. 5. The Gate of Non-Duality of Purity and Impurity: If one recognizes that from beginningless time, it is taking Dharma-nature as ignorance, then one can understand that now it is taking ignorance as Dharma-nature. Dharma-nature and ignorance universally create all dharmas, which are called impurity. Ignorance and Dharma-nature universally respond to all conditions, which are called purity. Muddy water and clear water, the waves and wetness are not different. Although clarity and turbidity are identical, they are due to conditions. Turbidity is originally existent, but the entire substance is clear. Because the principle of the two waves is interconnected, the entire substance is functioning. Therefore, the Three Thousand causes and effects are all called dependent origination. Delusion and enlightenment of dependent origination are inseparable from the kshana (instant), the nature of the kshana is constant, and the principle of dependent origination is one. Within one principle, purity and defilement are distinguished. Separately, there are the Six Defilements (hell-beings, hungry ghosts, animals, asuras, humans, devas) and Four Purities (sravakas, pratyekabuddhas, bodhisattvas, buddhas). Generally, the ten realms all penetrate purity and defilement. Therefore, know that the substance of defilement in the kshana is all pure. The Three Thousand have not manifested, verifying that the substance is still deluded. Therefore, in the stage of resemblance, the six roots achieve universal illumination. Illumination is divided into the ten realms, each being very clear. Could it be that those with pure six roots would consider there to be Ten Dhyanas (stages of meditation) and Ten Divisions? The ten realms of partial realization and traces are also like this, even to the point of the fruition of enlightenment, equivalent to those hundred realms. Therefore, one must initially restrain and illuminate. Because of illumination, the Three Thousand are constantly present. Because of restraint, it is naturally empty in the Dharma. All day long, both are extinguished; all day long, both are illuminated. Without moving this thought, universally responding in all directions, according to the feeling, purity and impurity are extinguished. Because purity and impurity are extinguished, emptiness and the middle way are used, and impurity is still transformed into purity from emptiness. Because of understanding purity and impurity, emptiness naturally disappears. This is achieved through the Gate of Non-Duality of Cause and Effect. 6. The Gate of Non-Duality of the Environment and the Self: It has already been proven that Vairocana (meaning 'universally illuminating light') is one body and not two, indeed

由無始一念三千。以三千中生陰二千為正，國土一千屬依，依正既居一心，一心豈分能所？雖無能所，依正宛然，是則理性、名字、觀行，已有不二依正之相，故使自他因果相攝。但眾生在理，果雖未辦，一切莫非遮那妙境。然應復了，諸佛法體非遍而遍，眾生理性非局而局，始終不改、大小無妨，因果理同依正何別？故凈穢之土、勝劣之身，塵身與法身量同，塵國與寂光無異，是則一一塵剎一切剎，一一塵身一切身，廣狹勝劣難思議，凈穢方所無窮盡，若非三千空假中，安能成茲自在用。如是方知生佛等，彼此事理互相收。此以染凈不二門成。

七、自他不二門者，隨機利他，事乃憑本。本謂一性具足自他，方至果位自即益他。如理性三德、三諦三千，自行唯在空中，利他三千赴物。物機無量不出三千，能應雖多不出十界，界界轉現不出一念，土土互生不出寂光。眾生由理具三千故能感，諸佛由三千理滿故能應，應遍機遍欣赴不差。不然，豈能如鏡現像？鏡有現像之理，形有生像之性，若一形對不能現像，則鏡理有窮、形事不通。若與鏡隔則容有是理，無有形對而不像者。若鏡未現像由塵所遮，去塵由人磨，現像非關磨者，以喻觀法大旨可知。應知理雖自他具足，必藉緣了為利他功。復由緣了與性一合，方能

【現代漢語翻譯】現代漢語譯本：從無始以來的一個念頭中，就包含了三千世界。在這三千世界中，陰二千是正報，國土一千是依報。依報和正報都存在於一心之中，那麼一心又怎麼能區分能和所呢？雖然沒有能和所的區分，但依報和正報依然清晰存在，這就是說，在理性、名字、觀行上，已經有了不二的依報和正報之相，所以使得自身和他人的因果互相攝入。但是眾生在理上，果報雖然還沒有成就，一切都無不是遮那（Vairocana，毗盧遮那佛，意為光明遍照）的微妙境界。然而應該進一步明白，諸佛的法體不是遍而是遍，眾生的理性不是侷限而是侷限，始終不改變、大小沒有妨礙，因果的道理相同，依報和正報又有什麼區別呢？所以清凈和污穢的國土、殊勝和低劣的身體，塵土之身和法身的量相同，塵土之國和寂光（Śāntiprabha，常寂光凈土，佛的法身所居之土）沒有差異，這就是說，一一塵剎就是一切剎，一一塵身就是一切身，廣狹勝劣難以思議，清凈和污穢的方所無窮無盡，如果不是三千空假中（Śūnyatā, Anitya, Madhyama，空、假、中三諦），怎麼能成就這種自在的作用呢？像這樣才知道眾生和佛平等，彼此的事理互相收攝。這是用染凈不二的法門成就的。七、自他不二門，根據眾生的根機來利益他人，事情才有所依據。這個依據就是一性具足自身和他人，才能到達果位時自身就能利益他人。比如理性上的三德（法身德、般若德、解脫德）、三諦（空諦、假諦、中諦）三千，自身的修行只在空中，利益他人的三千則應和萬物。萬物的根機無量無邊，但不出三千，能夠應化的雖然很多，但不出十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），界界轉變顯現不出一個念頭，土土互相產生不出寂光。眾生因為在理上具有三千，所以能夠感應，諸佛因為三千的道理圓滿，所以能夠應化，應化周遍，根機周遍，歡喜應和沒有差錯。不然，怎麼能像鏡子顯現影像一樣呢？鏡子有顯現影像的道理，形體有產生影像的性質，如果一個形體對著鏡子不能顯現影像，那麼鏡子的道理就有窮盡，形體的事情就不通達。如果和鏡子隔開，那麼容許有這個道理，沒有形體對著鏡子而不顯現影像的。如果鏡子沒有顯現影像，是因為被塵土所遮蓋，去除塵土要靠人擦拭，顯現影像和擦拭的人沒有關係，用這個比喻來觀察佛法的要旨就可以知道了。應該知道道理雖然自身和他人具足，必須憑藉緣和了才能成為利益他人的功用。再由緣和了與自性合一，才能...

【English Translation】 English version: From the beginningless single thought, there are three thousand worlds. Among these three thousand worlds, the two thousand Yin are the direct reward (Zhengbao), and the one thousand lands are the dependent reward (Yibao). Since the dependent and direct rewards reside in one mind, how can one mind distinguish between the able and the object? Although there is no distinction between the able and the object, the dependent and direct rewards are still clearly present. This means that in reason, name, and contemplation, there is already the non-dual aspect of dependent and direct rewards, thus enabling the causes and effects of oneself and others to interpenetrate. However, although beings are in reason, and the fruition has not yet been achieved, everything is none other than the wonderful realm of Vairocana (Vairocana, meaning light pervades everywhere). Yet, it should be further understood that the Dharma body of all Buddhas is not pervasive yet pervasive, and the nature of beings is not limited yet limited. It does not change from beginning to end, and size does not hinder it. The principle of cause and effect is the same, so what is the difference between dependent and direct rewards? Therefore, the pure and impure lands, the superior and inferior bodies, the measure of the dust body and the Dharma body are the same, and the dust land and the Land of Tranquil Light (Śāntiprabha, the land where the Dharma body of the Buddha resides) are no different. This means that each dust realm is all realms, each dust body is all bodies, the breadth, narrowness, superiority, and inferiority are inconceivable, and the pure and impure directions are endless. If it were not for the three thousand emptiness, provisionality, and the middle way (Śūnyatā, Anitya, Madhyama, the three truths of emptiness, provisionality, and the middle way), how could this free and unfettered function be achieved? In this way, one knows that beings and Buddhas are equal, and the affairs and principles of each other are mutually contained. This is accomplished by the Dharma gate of non-duality of purity and impurity. Seven, the gate of non-duality of self and others, benefits others according to their capacity, and matters are based on the origin. The origin means that one nature is complete with both self and others, so that at the stage of fruition, the self can benefit others. For example, the three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue) and the three truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) of reason are three thousand, and one's own practice is only in emptiness, while the three thousand for benefiting others respond to things. The capacities of things are immeasurable, but do not go beyond the three thousand. Although there are many who can respond, they do not go beyond the ten realms (hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas). The transformation and manifestation of each realm does not go beyond a single thought, and the mutual generation of lands does not go beyond the Land of Tranquil Light. Because beings have the three thousand in reason, they can sense, and because the Buddhas have the three thousand principles complete, they can respond. The response is pervasive, the capacity is pervasive, and the joyful response is without error. Otherwise, how could it be like a mirror reflecting images? The mirror has the principle of reflecting images, and the form has the nature of producing images. If a form facing the mirror cannot reflect an image, then the principle of the mirror is exhausted, and the matter of the form is not understood. If it is separated from the mirror, then it is permissible to have this principle, and there is no form facing the mirror that does not reflect an image. If the mirror has not reflected an image, it is because it is covered by dust. Removing the dust depends on people wiping it, and the appearance of the image has nothing to do with the person wiping it. The main point of observing the Dharma can be understood by using this analogy. It should be known that although the principle is complete with both self and others, it must rely on conditions and understanding to become the merit of benefiting others. Furthermore, by the union of conditions and understanding with self-nature, it can...

稱性施設萬端，則不起自性化無方所。此由依正不二門成。

八、三業不二門者，于化他門事分三密，隨順物理得名不同，心輪鑒機、二輪設化，現身說法未曾毫差。在身份于真應，在法分于權實。二身若異，何故乃云即是法身？二說若乖，何故乃云皆成佛道？若唯法身，應無垂世；若唯佛道，誰施三乘？身尚無身，說必非說，身口平等，等彼意輪，心色一如不謀而化，常冥至極稱物施為，豈非百界一心？界界無非三業，界尚一念，三業豈殊？果用無虧，因必稱果，若信因果，方知三密有本。百界三業俱空假中，故使稱宜遍赴為果。一一應色、一一言音，無不百界三業具足，化復作化斯之謂歟。故一念凡心已有理性三密相海，一塵報色同在本理毗盧遮那，方乃名為三無差別。此以自他不二門成。

九、權實不二門者，平等太慧常鑒法界，亦由理性九權一實，實復九界、權亦復然，權實相冥，百界一念，不可分別任運常然。至果乃由契本一理，非權非實而權而實，此即如前心輪自在，致令身口赴權實機。三業一念無乖權實，不動而施豈應隔異？對說即以權實立稱，在身即以真應為名，三業理同權實冥合。此以三業不二門成。

十、受潤不二門者，物理本來性具權實，無始熏習或權或實，權實由熏理常

【現代漢語翻譯】現代漢語譯本稱性施設萬端，則不起自性，化無方所。這是由依報和正報不二的道理成就的。

八、三業不二門：在教化他人的方面，從作用上分有身、口、意三密，隨順事物的規律而有不同的名稱。心輪（指意密，即佛的意念）鑑察眾生的根機，身輪（指身密，即佛的身形）和語輪（指語密，即佛的言語）施設教化，示現身形說法沒有絲毫差錯。從身來說，分為真身和應身；從法來說，分為權法和實法。如果真身和應身是不同的，為什麼說應身就是法身呢？如果權法和實法是相違背的，為什麼說權法也能成就佛道呢？如果只有法身，就不應該有垂跡於世間的應化；如果只有佛道，誰來施設三乘教法呢？身的本體本來就不是真實的身，說法也並非是真實的說法，身口意平等，等同於意輪的境界，心和色一如，不假思索就能教化眾生，常常暗合至極的真理，應合事物而施為，難道不是百界一心嗎？每個界都無不是三業的體現，一個界尚且只是一念，三業又有什麼差別呢？果地的作用沒有虧損，因地的修行必定與果地相應。如果相信因果，才知道三密是有根本的。百界的三業都是空、假、中的，所以能夠隨順眾生的根機而普遍應赴，作為果地的作用。每一個應化之色、每一個言語音聲，無不具備百界的三業，化身又化身，說的就是這個道理吧。所以，一念凡心已經具有理性的三密相海，一微塵的報色也同樣在本理的毗盧遮那佛（Vairocana，意為光明遍照），才能稱為三無差別。這是以自他不二的道理成就的。

九、權實不二門：平等的大智慧常常照鑒法界，也是由於理性具有九權一實，實法也包含九界，權法也是如此。權法和實法相互融合，百界就在一念之中，不可分別，自然而然。到達果地，就是由於契合了本覺唯一的真理，非權非實而又權又實，這就是像前面所說的心輪自在，使得身口能夠應赴權實之機。三業一念沒有違背權實，不須動念而能施設，怎麼會有隔閡差異呢？對待眾生說法，就用權實來立名；在佛身來說，就用真應來命名。三業的道理相同，權實相互融合。這是以三業不二的道理成就的。

十、受潤不二門：事物的規律本來就具有權實之性，從無始以來熏習，或者熏習權法，或者熏習實法，權實由熏習，理性常常...

【English Translation】 English version To establish myriad things in accordance with their nature is to not arise from self-nature, and transformation has no fixed location. This is accomplished through the principle of the non-duality of the environment and the embodied being (依正不二).

The Gate of Non-Duality of the Three Karmas (三業不二門): In the matter of transforming others, the three mysteries (三密) are divided according to their function: body, speech, and mind. They are named differently according to the physical laws. The mind-wheel (心輪, referring to the mind-mystery, i.e., the Buddha's thoughts) discerns the faculties of beings, and the body-wheel (身輪, referring to the body-mystery, i.e., the Buddha's form) and speech-wheel (語輪, referring to the speech-mystery, i.e., the Buddha's words) establish transformation. Manifesting the body and expounding the Dharma without the slightest error. In terms of the body, it is divided into the true body (真身) and the response body (應身); in terms of the Dharma, it is divided into expedient teachings (權法) and true teachings (實法). If the true body and the response body were different, why would it be said that the response body is the Dharma body? If the expedient teachings and the true teachings were contradictory, why would it be said that the expedient teachings can also accomplish the Buddha-path? If there were only the Dharma body, there should be no manifestation in the world; if there were only the Buddha-path, who would establish the Three Vehicles (三乘)? The body's essence is not a real body, and the speech is not real speech. The body, speech, and mind are equal, equal to the realm of the mind-wheel. Mind and form are one, transforming beings without deliberation, constantly in accord with the ultimate truth, acting in accordance with things. Is this not the one mind of the hundred realms? Each realm is nothing but the manifestation of the three karmas. If one realm is just one thought, what difference is there between the three karmas? The function of the fruition is not lacking, and the cause must be in accordance with the fruition. If you believe in cause and effect, then you know that the three mysteries have a foundation. The three karmas of the hundred realms are all empty, provisional, and the middle way, so that they can universally respond to beings according to their needs as the fruition. Each response-form, each sound and voice, is fully equipped with the three karmas of the hundred realms. Transformation creating transformation, is this what it means? Therefore, a single thought of an ordinary mind already possesses the sea of characteristics of the three mysteries of reason. A single dust of the reward-body color is also in the Vairocana (毗盧遮那, meaning 'the light that shines everywhere') of this principle, and only then can it be called the three without difference. This is accomplished through the principle of the non-duality of self and other.
The Gate of Non-Duality of Expedient and True (權實不二門): Equal great wisdom constantly illuminates the Dharma realm, also because reason possesses nine expedient and one true. The true Dharma also contains the nine realms, and so does the expedient Dharma. Expedient and true are mutually merged, the hundred realms are in one thought, inseparable and naturally so. Reaching the fruition is due to being in accord with the original one principle, neither expedient nor true, yet both expedient and true. This is like the mind-wheel being at ease as mentioned earlier, causing the body and speech to respond to the opportunities of expedient and true. The three karmas in one thought do not contradict expedient and true. How can there be separation and difference when acting without moving? In relation to speaking, expedient and true are established as names; in relation to the body, true and response are named. The principle of the three karmas is the same, and expedient and true are merged. This is accomplished through the principle of the non-duality of the three karmas.
The Gate of Non-Duality of Receiving and Nourishing (受潤不二門): The laws of things originally possess the nature of expedient and true. From beginningless time, there has been the influence of either expedient or true. Expedient and true are due to influence, and reason is constant...

平等，遇時成習行愿所資，若無本因熏亦徒設，遇熏自異非由性殊。性雖無殊必藉幻發，幻機幻感幻應幻赴，能應所化並非權實。然由生具非權非實成權實機，佛亦果具非權非實為權實應，物機應契身土無偏，同常寂光無非法界。故知三千同在心地，與佛心地三千不殊，四微體同權實益等。此以權實不二門成。

是故十門，門門通入，色心乃至受潤咸然。故使十妙始終理一，如境本來具三，依理生解故名為智，智解導行行解契理，三法相符不異而異，而假立淺深設位簡濫。三法只是證彼三理，下之五章三法起用。既是一念三千，即空假中，成故有用。若了一念，十方三世諸佛之法本跡非遙。故重述十門，令觀行可識。首題既爾，覽別為總，符文可知。

十不二門(竟)

{ "translations": [ "現代漢語譯本：\n平等之理，遇到時節因緣便會形成習慣和修行願力所資助的果報。如果沒有根本的因地熏習，縱然遇到因緣也是徒勞。遇到熏習后產生的差異，並非源於本性不同。本性雖然沒有差別，卻必須藉助幻化來顯發。幻化的機能、幻化的感應、幻化的迴應、幻化的赴應，能應化和所應化的，並非權巧或真實。然而由於眾生本具的機感，非權非實卻成就了權實之機；佛陀也因果地圓滿，非權非實而示現權實之應。眾生的根機與佛的應化相契合，則佛的身土沒有偏頗，都與常寂光土一樣，沒有不是法界的。所以說三千世界同在眾生的心地中，與佛的心地三千沒有差別，四種極微之色法本體相同，權巧和真實的利益相等。這是用權實不二的法門來成就的。\n\n因此，這十個不二法門，每個法門都能通入真理，色法、心法乃至領受滋潤，都是如此。所以使得十種玄妙始終道理一致，如同境界本來就具足空、假、中三諦，依此道理生起理解，所以稱為智慧。智慧的理解引導修行，修行與理解契合真理，三法相互符合，不異而異，因此假立淺深，設立位次來區分良莠。三法只是爲了證得那空、假、中三理，下面的五章將闡述三法的起用。既然是一念三千，即是空、假、中三諦圓融，成就所以有用。如果明瞭一念三千，十方三世諸佛的法、本、跡便不遙遠。所以再次敘述這十個法門，使觀行者可以認識。首題既然如此，從個別來看整體，符合文義便可知曉。\n\n十不二法門（終）", "English_translations": [ "English version: \nEquality, when encountering the right conditions, becomes a habit and the resource for vows and practices. If there is no fundamental cause for cultivation, even encountering conditions is in vain. Differences that arise after encountering cultivation are not due to differences in nature. Although nature is not different, it must be manifested through illusion. Illusory function, illusory response, illusory answering, illusory going to; that which can respond and that which is responded to are neither expedient nor real. However, due to the inherent capacity of beings, neither expedient nor real, the mechanism of expedient and real is achieved; Buddhas also, due to the perfection of the fruition, neither expedient nor real, manifest the response of expedient and real. When the capacity of beings aligns with the response of the Buddha, the Buddha's body and land are without bias, all being the same as the Land of Eternal Tranquility, with nothing that is not the Dharma Realm. Therefore, know that the three thousand worlds are all within the mind, and the three thousand in the mind are no different from the Buddha's mind; the four subtle elements have the same essence, and the benefits of expedient and real are equal. This is accomplished through the gate of non-duality of expedient and real.\n\nTherefore, each of these ten non-duality gates allows entry, whether it be form, mind, or even the reception of nourishment. Thus, the ten mysteries are consistent in principle from beginning to end, just as the realm inherently possesses the three truths of emptiness, provisional existence, and the middle way. Understanding arises based on this principle, hence it is called wisdom. The understanding of wisdom guides practice, and practice aligns with understanding, and the three dharmas correspond to each other, being non-different yet different, and thus shallow and deep levels are provisionally established, and positions are set up to distinguish the good from the bad. The three dharmas are only for realizing those three principles of emptiness, provisional existence, and the middle way. The following five chapters will elaborate on the function of the three dharmas. Since it is a single thought encompassing three thousand worlds, it is the perfect fusion of emptiness, provisional existence, and the middle way, achieving usefulness. If one understands this single thought, the Dharma, the origin, and the traces of the Buddhas of the ten directions and three times are not far away. Therefore, these ten gates are reiterated so that practitioners can recognize them. Since the initial topic is like this, understanding the whole from the parts, one can know by conforming to the text.\n\nThe Ten Non-Duality Gates (End)" ] } }