T46n1938_天臺傳佛心印記

大正藏第 46 冊 No. 1938 天臺傳佛心印記

No. 1938

天臺傳佛心印記

元傳天臺宗教興教大師虎溪沙門　懷則　述

只一具字。彌顯今宗以性具善。他師亦知具惡緣了。他皆莫測。是知今家性具之功。功在性惡。若無性惡必須破九界修惡顯佛界性善。是為緣理斷九。非今所論。故止觀所明十乘妙觀。觀于陰等十境三障四魔。一一皆成圓妙三諦。此乃發心立行之體格。豈有圓頓更過於此。初心修觀必先內心。故於三科揀卻界入。復於五陰又除前四。的取識陰為所觀境。如去丈就尺去尺就寸。是為總無明心。若就總明別即第六識。如伐樹得根。灸病得穴。千枝百病自然消殞。若不入者然後歷餘一心例余陰入。乃至九境待發方觀。不發不觀莫不咸爾。方顯九界三道修惡。當體即是性惡法門。性惡融通無法不趣。任運攝得佛界性善。修惡既即性惡修惡無所破。性惡無所顯。是為全惡。是惡即義方成。是則今家明即永異諸師。以非二物相合亦非背面相翻。直須當體全是方名為即。何須斷除煩惱生死。方顯佛界菩提涅槃耶。又應須了此性善惡。在諸大乘立名不同。廣略有異。立名不同者。華嚴云。能隨染凈緣。遂分十法界。迷則十界俱染。悟則十界俱凈。十法界離合讀之

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1938 天臺傳佛心印記 No. 1938 天臺傳佛心印記元傳天臺宗教興教大師虎溪沙門懷則述只一個『具』字，就充分彰顯了天臺宗以『性具善』（一切眾生本性具有善性）為核心的教義。其他宗派的師父也知道『具惡緣了』（具有作惡的因緣），但他們都無法徹底理解。由此可知，天臺宗『性具』說的功用，在於闡明『性惡』（一切眾生本性具有惡性）。如果沒有『性惡』，就必須破除九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的惡，才能顯現佛界的『性善』。這就是通過『緣理』來斷除九界的惡，但這並非我們現在所討論的內容。所以，《止觀》（《摩訶止觀》）所闡明的『十乘妙觀』，是觀察五陰（色、受、想、行、識）等十種境界、三種障礙（煩惱障、業障、報障）和四種魔（煩惱魔、五陰魔、死魔、他化自在天子魔），使它們一一都成為圓滿微妙的三諦（空諦、假諦、中諦）。這才是發心修行、確立行為的根本法則。難道還有比這更圓滿頓悟的教法嗎？初心修習觀行，必須首先從內心入手。因此，在三科（五陰、十二入、十八界）中捨棄了『界』和『入』。又在五陰中去除前四陰（色、受、想、行），明確選取『識陰』作為所觀的對象。這就像捨棄丈而取尺，捨棄尺而取寸一樣，是爲了觀照總體的無明之心。如果就總體來闡明差別，那就是第六識（意識）。如同砍伐樹木找到了樹根，鍼灸治病找到了穴位，千枝萬葉的病癥自然就會消散。如果不能由此入門，然後再依次觀察其餘一心，並以此類推其餘的陰和入，乃至九界，等待其顯發后再進行觀照。不顯發就不觀照，無不如此。這樣才能顯現九界三道（地獄、餓鬼、畜生）的修惡，其當體即是『性惡』的法門。『性惡』融通，沒有無法趨向的境界。自然而然地就能攝取佛界的『性善』。修惡既然就是『性惡』，修惡就沒有什麼需要破除的，『性惡』也沒有什麼需要顯現的。這就是『全惡』。正是因為是惡，才能成就『即』的意義。由此可見，天臺宗所闡明的『即』，與各宗各派的觀點截然不同。不是兩種東西的結合，也不是正反兩面的翻轉，而是必須當下全體都是，才能稱之為『即』。何須斷除煩惱生死，才能顯現佛界的菩提涅槃呢？還應該明白，這種『性善惡』，在各大乘經典中，所立的名目不同，詳略也有差異。所立名目不同，例如，《華嚴經》說：『能隨染凈緣，遂分十法界』（能夠隨著染污和清凈的因緣，而分化出十法界）。迷惑時，十法界都受到染污；覺悟時，十法界都變得清凈。十法界的離合應該這樣理解。

【English Translation】 English version Taisho Tripitaka Volume 46, No. 1938, Tiantai's Record of Transmitting the Buddha's Mind Seal No. 1938 Tiantai's Record of Transmitting the Buddha's Mind Seal Compiled by Huai-ze, a Shramana of Tiger Creek, the Great Teacher of Religious Revival of the Tiantai School, transmitted in the Yuan Dynasty Just one word 'inherent' (具) fully demonstrates the core doctrine of the Tiantai School, which is 'inherent goodness of nature' (性具善) [the inherent goodness in the nature of all beings]. Other teachers also know about 'inherent conditions for evil' (具惡緣了) [having the conditions for committing evil], but they cannot fully understand it. From this, we can see that the function of the Tiantai School's theory of 'inherence' lies in clarifying 'inherent evil' (性惡) [the inherent evil in the nature of all beings]. If there were no 'inherent evil,' one would have to break through the evil of the nine realms [hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas] to reveal the 'inherent goodness' of the Buddha realm. This is to eliminate the evil of the nine realms through 'understanding the principle' (緣理), but this is not what we are discussing now. Therefore, the 'Ten Profound Contemplations' (十乘妙觀) explained in 'Cessation and Contemplation' (止觀) [Mahayana Cessation and Contemplation] observe the ten realms such as the five skandhas [form, feeling, perception, volition, consciousness], the three obstacles [affliction obstacle, karma obstacle, retribution obstacle], and the four demons [affliction demon, five skandha demon, death demon, demon of the Paranirmita-vasavartin heaven], making each of them become the perfect and wonderful Three Truths [emptiness, provisional existence, the Middle Way]. This is the fundamental principle for initiating practice and establishing conduct. Could there be a more perfect and sudden teaching than this? When beginners cultivate contemplation, they must first start from the inner mind. Therefore, among the Three Aggregates [five skandhas, twelve entrances, eighteen realms], 'realms' and 'entrances' are discarded. Furthermore, among the five skandhas, the first four [form, feeling, perception, volition] are removed, and 'consciousness skandha' (識陰) is specifically selected as the object of contemplation. This is like abandoning a 'zhang' (丈, a unit of length) to take a 'chi' (尺, a smaller unit), abandoning a 'chi' to take a 'cun' (寸, an even smaller unit), in order to contemplate the overall mind of ignorance. If we explain the differences based on the overall, it is the sixth consciousness (意識). It is like finding the root when cutting down a tree, or finding the acupuncture point when treating a disease; the diseases of thousands of branches and leaves will naturally disappear. If one cannot enter through this, then one should successively observe the remaining one mind, and by analogy, the remaining skandhas and entrances, and even the nine realms, waiting for them to manifest before contemplating them. If they do not manifest, they are not contemplated; this is always the case. Only in this way can the cultivation of evil in the three paths [hell, hungry ghosts, animals] of the nine realms be revealed, and its very essence is the Dharma gate of 'inherent evil.' When 'inherent evil' is thoroughly understood, there is no realm that cannot be approached. Naturally, it can encompass the 'inherent goodness' of the Buddha realm. Since cultivating evil is precisely 'inherent evil,' there is nothing to be eliminated in cultivating evil, and there is nothing to be revealed in 'inherent evil.' This is 'complete evil.' It is precisely because it is evil that the meaning of 'is' can be achieved. From this, we can see that the 'is' explained by the Tiantai School is completely different from the views of other schools. It is not a combination of two things, nor is it a reversal of two sides, but it must be entirely and completely present at the moment to be called 'is.' Why is it necessary to eliminate afflictions and birth and death in order to reveal the Bodhi and Nirvana of the Buddha realm? It should also be understood that this 'inherent goodness and evil' has different names and different levels of detail in the major Mahayana sutras. For example, the Avatamsaka Sutra says: 'Able to follow defiled and pure conditions, thus dividing the ten Dharma realms' (能隨染凈緣，遂分十法界) [able to differentiate the ten Dharma realms according to defiled and pure conditions]. When deluded, all ten Dharma realms are defiled; when enlightened, all ten Dharma realms become pure. The separation and combination of the ten Dharma realms should be understood in this way.

三因具足。三字合呼九界。為惡正因。佛界為善正因。十字獨呼法界。合呼即了因。十法合呼界字。獨呼即緣因。法華云。諸法實相不出權實。諸法是同體權中善惡緣了。實相是同體實中善惡正因。九界十如即惡緣因。佛界十如即善緣因。三轉讀之了正不缺。涅槃經中。闡提善人二人俱有性善性惡。名為善惡緣因。三因既妙言緣必具了正言了必具正。緣言正必具緣。了一必具三。三即是一。毋得守語害圓誣罔聖意。若爾九界三因性。染了因性惡緣因。染惡不二是惡正因。豈唯局修。佛界三因性善緣。因性凈了因。善凈不二即善正因。此性善惡亦名性凈性穢。或名理明理暗。或名常無常雙寂之體。如請觀音。或單名毒害。毒害即性惡。皆一體之異名也。隨機利鈍廣略有異者。略則十界廣則三千。故知善惡不出十界。十界性融互具成百界。界十如則成千如。假名一千。五陰一千國土一千。如此三千現前一念修惡之心。本來具足非造作而成。非相生而然。非相含而然。一念不在前。三千不在後。一念不少三千不多。須知情可破法不可破。執法成病亦須破。是則善惡凈穢是法門理體。體本明凈不斷纖毫。是則斷證迷悟。但約染凈而論。往人無擇法眼。情理不分藥病不辨。才聞空中名遮一相不立。便作斷滅而解假觀名。照三千宛

然。定謂三千立法。若三諦俱遮。又如何立法耶。迷情須破。故用即空即假即中。達此一念修惡之心。即是三千妙境。修惡既即性惡。是理具三千。而此修惡便是妙事三千。但觀理具俱破俱立俱是法界。自然攝得事用三千。三千皆實相相宛然。事理本融非頭數法。不屬所破寧非所顯。故曰諸佛不斷性惡。闡提不斷性善。點此一意眾滯自消。問曰闡提與佛斷何等善惡。答闡提斷修善盡修惡滿足。諸佛斷修惡盡修善滿足。問修善修惡既是妙事。乃屬所顯何名所破。答修善惡即性善惡。無修善惡可論。斯是斷義故。諸佛斷修惡盡。闡提斷修善盡。修善惡既即性善惡。修善惡何嘗斷。斯不斷義。斷與不斷妙在其中。問闡提不斷性善修善得起。諸佛不斷性惡還起修惡否。答闡提不達性善為善所染。故修善得起。廣治諸惡。諸佛能達于惡。故於惡自在惡不復起。廣用諸惡化度眾生。妙用無染名惡法門。雖無染礙之相。而有性具之相。博地但理名字。初聞觀行未顯。驗體仍迷。六根似發。初住分見妙覺果成。究竟明顯是則理須親證。其相方彰。如曹公相隱解衣方見事可比知。如孫劉相顯瞭然在目。又如全波為濕全濕為波。波相易識濕性難彰。如此事理宛有三用。只一事理三千即空性。了因即假性。緣因即中性。正因三諦若不性具即義

【現代漢語翻譯】現代漢語譯本：好的。如果說『定』是指三千立法，那麼如果三諦（空、假、中）全部遮遣，又如何建立法則呢？迷惑的情感需要破除，所以要用『即空、即假、即中』的道理。領悟到這一念修惡之心，就是三千妙境。修惡既然就是性惡，這就是理具三千。而這修惡便是妙事三千。只要觀察理具，俱破俱立，俱是法界，自然就能攝得事用三千。三千皆是實相，彼此相貌宛然。事和理本來就是融合的，不是頭數之法，不屬於所破，難道不是所顯嗎？所以說，諸佛不斷性惡，闡提（斷善根的人）不斷性善。點明這個意思，所有的滯礙自然消除。有人問：『闡提和佛斷的是什麼樣的善惡？』回答說：『闡提斷盡修善，修惡圓滿。諸佛斷盡修惡，修善圓滿。』有人問：『修善修惡既然是妙事，那麼屬於所顯，為什麼又說是所破呢？』回答說：『修善惡就是性善惡，沒有修善惡可以討論。這就是斷的含義。所以，諸佛斷盡修惡，闡提斷盡修善。修善惡既然就是性善惡，修善惡又何嘗斷過？這就是不斷的含義。斷與不斷，妙就在其中。』有人問：『闡提不斷性善，修善還能生起。諸佛不斷性惡，還會生起修惡嗎？』回答說：『闡提不通達性善，被善所污染，所以修善還能生起，廣泛地治理各種惡。諸佛能夠通達惡的本性，所以在惡中自在，惡不再生起，廣泛地運用各種惡來化度眾生。這種妙用沒有污染，稱為惡法門。』雖然沒有染礙的相，但是有性具的相。凡夫只是在理論上知道這些名字，剛開始聽聞觀行還沒有顯現，驗證本體仍然迷惑，六根好像發狂一樣。初住菩薩分證，到妙覺果位成就，究竟明顯。所以說，理需要親自證得，它的相才能彰顯。就像曹操隱藏自己的相貌，解開衣服才能看見，這件事可以用來比喻。又像孫權和劉備的相貌，顯而易見。又像整個波浪都是濕的，整個濕的都是波浪。波浪的相容易認識，濕的性質難以彰顯。如此，事和理宛然具有三種作用。只是一事理，三千即是空性，了因就是假性，緣因就是中性，正因三諦如果不具有自性，那麼就沒有意義了。

【English Translation】 English version: Yes. If '定 (dìng)' [Samadhi] refers to the three thousand dharmas established by law, then if the three truths (空, kōng [emptiness], 假, jiǎ [provisional existence], 中, zhōng [the Middle Way]) are all negated, how can laws be established? Deluded emotions must be broken through, so the principle of '即空, jí kōng [being identical to emptiness], 即假, jí jiǎ [being identical to provisional existence], 即中, jí zhōng [being identical to the Middle Way]' is used. Understanding that this one thought of cultivating evil is the three thousand wonderful realms. Since cultivating evil is identical to inherent evil, this is the 理具三千 (lǐ jù sānqiān) [principle-inherent three thousand realms]. And this cultivating evil is the 妙事三千 (miào shì sānqiān) [wonderful phenomena three thousand realms]. Just observe that the principle-inherent, simultaneously breaking and simultaneously establishing, is all the 法界 (fǎ jiè) [Dharma Realm], and naturally encompasses the phenomena-application three thousand. All three thousand are the true aspect, with appearances clearly distinct. Phenomena and principle are originally integrated, not a matter of numerical calculation, not belonging to what is to be broken, so how can it not be what is revealed? Therefore, it is said that Buddhas do not sever inherent evil, and 闡提 (chǎntí) [icchantikas, those who have severed their roots of goodness] do not sever inherent goodness. Pointing out this one meaning, all obstructions naturally dissolve. Someone asks: 'What kind of good and evil do 闡提 (chǎntí) [icchantikas] and Buddhas sever?' The answer is: '闡提 (chǎntí) [icchantikas] sever the cultivation of goodness completely and fulfill the cultivation of evil. Buddhas sever the cultivation of evil completely and fulfill the cultivation of goodness.' Someone asks: 'Since cultivating good and cultivating evil are wonderful phenomena, belonging to what is revealed, why are they said to be what is to be broken?' The answer is: 'Cultivating good and evil is identical to inherent good and evil, there is no cultivating good and evil to discuss. This is the meaning of severance. Therefore, Buddhas sever the cultivation of evil completely, and 闡提 (chǎntí) [icchantikas] sever the cultivation of goodness completely. Since cultivating good and evil is identical to inherent good and evil, how has cultivating good and evil ever been severed? This is the meaning of non-severance. Severance and non-severance, the wonder lies within it.' Someone asks: 'Since 闡提 (chǎntí) [icchantikas] do not sever inherent goodness, the cultivation of goodness can still arise. Since Buddhas do not sever inherent evil, will the cultivation of evil still arise?' The answer is: '闡提 (chǎntí) [icchantikas] do not understand inherent goodness and are tainted by goodness, so the cultivation of goodness can still arise, extensively governing all evils. Buddhas are able to understand the nature of evil, so they are at ease in evil, and evil no longer arises, extensively using all evils to transform and liberate sentient beings. This wonderful application without taint is called the evil Dharma gate.' Although there is no appearance of taint or obstruction, there is the appearance of inherent nature. Ordinary beings only know these names in theory, and the initial hearing and practice have not yet manifested, and verifying the substance is still confused, the six senses seem to be going mad. Bodhisattvas at the initial stage of dwelling partially realize, and when the fruit of wonderful enlightenment is achieved, it is ultimately clear. Therefore, the principle must be personally realized, and its appearance can then be revealed. Just as Cao Cao hid his appearance, and only by loosening his clothes could it be seen, this matter can be used as a metaphor. Also, like the appearances of Sun Quan and Liu Bei, they are clearly visible. Furthermore, like the entire wave being wet and the entire wetness being a wave. The appearance of the wave is easy to recognize, but the nature of wetness is difficult to reveal. Thus, phenomena and principle clearly have three functions. Just one phenomena-principle, the three thousand is identical to the nature of emptiness, the causal factor is identical to the nature of provisional existence, the conditional factor is identical to the nature of the Middle Way, if the primary cause three truths do not inherently possess self-nature, then there is no meaning.

何由可成。非但三千即三諦亦乃三諦即三千。故云中諦者。統一切法。真諦者泯一切法。俗諦者立一切法。三千即中。以中為主。即一而三。名為本有所觀妙境。以空假即中三皆屬性中。即空假還歸二修。三千即空以空為主。名全性起修。是為因中能觀妙觀。以假中皆空三皆屬觀空。即假中還歸用。境三千即假以假為主。名為果上解脫大用。以中空即假三皆屬用。假即中空還歸境觀。只一三法。各對二明。論乎三境。三觀三用不即不離。不縱不橫即遮即照。二義同時玄妙深絕。如三點伊。一不相混。三不相離。名大涅槃。今就能觀論乎三觀。所觀即是三諦。言三觀者。以即空故破染礙情。一相不立。顯此三千同一性故。一切即一方能同居。一念派之彌合故。如眾珠咸趣一珠。畢竟清凈非斷無空。以即假故互具互攝。諸相宛然顯此三千。不失自體一即一切。雖復同居一念即之彌分故。如一珠影入眾珠。不可思議非賴緣假。以即中故顯此三千。非一非一切。非分非合。雙遮二邊。無有二相雙照二諦。空假宛然。豈同但中。不具諸法一空一切空。三觀皆空總空觀。一假一切假。三觀皆假總假觀。一中一切中三觀皆中總中觀。是則終日破相諸法皆成。終日立法纖塵必盡。終日絕待二邊熾然。是為即破即立。即立即破。非破非立

【現代漢語翻譯】現代漢語譯本：如何才能成就呢？不僅僅是三千即是三諦，而且是三諦即是三千。所以說，中諦，統攝一切法；真諦，泯滅一切法；俗諦，建立一切法。三千即是中，以中諦為主，即一而三，名為本有所觀的妙境。因為空、假都歸屬於中諦，三者都屬性于中，即空、假還歸於二修（止觀）。三千即是空，以空諦為主，名為全性起修，這是因中能觀的妙觀。因為假、中都歸屬於空諦，三者都屬性于觀空，即假、中還歸於用。境三千即是假，以假諦為主，名為果上解脫的大用。因為中、空都歸屬於假諦，三者都屬性于用，假即是中、空還歸於境觀。只是這三法，各自對應二諦而明。論及三境、三觀、三用，不即不離，不縱不橫，即遮即照。這兩種意義同時存在，玄妙深遠。如同三個點（伊），一不相混，三不相離，名為大涅槃（Nirvana）。現在就從能觀的角度來論述三觀，所觀的對象就是三諦。說到三觀，因為即空，所以能破除染污和障礙的情執，一相也不成立，顯示這三千同一體性，一切即一，這樣才能同居。一念派之彌合，如同眾多珠子都趨向一顆珠子，畢竟清凈，不是斷滅的空。因為即假，所以互相具足，互相攝入，諸相宛然，顯示這三千不失自體，一即一切。雖然同居，一念即之彌分，如同一個珠子的影子映入眾多珠子，不可思議，不是依賴因緣的假。因為即中，所以顯示這三千非一非一切，非分非合，雙重遮遣兩種邊見，沒有二相，雙重照耀二諦，空假宛然，豈能等同於但中（僅僅是中諦）？不具足諸法，一空一切空，三觀皆空，是總空觀；一假一切假，三觀皆假，是總假觀；一中一切中，三觀皆中，是總中觀。這樣，終日破相，諸法都能成就；終日立法，纖塵必定窮盡；終日絕待，二邊熾然。這就是即破即立，即立即破，非破非立。

【English Translation】 English version: How can it be achieved? It is not only that the 'three thousand' (三千) are identical to the 'three truths' (三諦), but also that the 'three truths' (三諦) are identical to the 'three thousand' (三千). Therefore, it is said that the 'middle truth' (中諦) encompasses all dharmas; the 'truth of emptiness' (真諦) obliterates all dharmas; and the 'conventional truth' (俗諦) establishes all dharmas. The 'three thousand' (三千) are identical to the 'middle' (中), with the 'middle truth' (中諦) as the primary aspect, being one and yet three, which is called the wonderful realm originally observed. Because emptiness and provisionality both belong to the 'middle truth' (中諦), all three belong to the nature of the 'middle' (中), that is, emptiness and provisionality return to the two practices (止觀, cessation and contemplation). The 'three thousand' (三千) are identical to emptiness, with the 'truth of emptiness' (真諦) as the primary aspect, called the cultivation arising from the complete nature, which is the wonderful contemplation that can be observed within the cause. Because provisionality and the 'middle' (中) both belong to the 'truth of emptiness' (真諦), all three belong to the contemplation of emptiness, that is, provisionality and the 'middle' (中) return to function. The realm of the 'three thousand' (三千) is identical to provisionality, with the 'conventional truth' (俗諦) as the primary aspect, called the great function of liberation on the fruit. Because the 'middle' (中) and emptiness both belong to provisionality, all three belong to function, that is, provisionality is identical to the 'middle' (中) and emptiness, returning to the realm of contemplation. These three dharmas each correspond to two truths to clarify. Discussing the three realms, three contemplations, and three functions, they are neither identical nor separate, neither vertical nor horizontal, simultaneously negating and illuminating. These two meanings exist simultaneously, profound and subtle. Like three dots (伊), one does not mix with the others, and the three are not separate from each other, called Great Nirvana (大涅槃). Now, from the perspective of the observer, let's discuss the three contemplations, and the object of contemplation is the 'three truths' (三諦). Speaking of the three contemplations, because of being identical to emptiness, it can break through the defilements and obstructing emotional attachments, and no single characteristic can be established, revealing that these 'three thousand' (三千) share the same nature, and everything is one, so that they can coexist. The merging of a single thought is like many beads tending towards one bead, ultimately pure, not a nihilistic emptiness. Because of being identical to provisionality, they mutually possess and mutually include each other, and all characteristics are clearly present, revealing that these 'three thousand' (三千) do not lose their own nature, and one is everything. Although they coexist, the division of a single thought is like the shadow of one bead reflected in many beads, inconceivable, not relying on the provisionality of conditions. Because of being identical to the 'middle' (中), it reveals that these 'three thousand' (三千) are neither one nor everything, neither divided nor combined, doubly negating the two extreme views, without two characteristics, doubly illuminating the two truths, emptiness and provisionality are clearly present, how can it be equal to merely the 'middle' (但中, only the middle truth)? Not possessing all dharmas, if one is empty, everything is empty, all three contemplations are empty, which is the total contemplation of emptiness; if one is provisional, everything is provisional, all three contemplations are provisional, which is the total contemplation of provisionality; if one is the 'middle' (中), everything is the 'middle' (中), all three contemplations are the 'middle' (中), which is the total contemplation of the 'middle' (中). In this way, by breaking through characteristics all day long, all dharmas can be achieved; by establishing laws all day long, the slightest dust will surely be exhausted; by being absolutely independent all day long, the two extremes are blazing. This is immediately breaking and immediately establishing, immediately establishing and immediately breaking, neither breaking nor establishing.

而破而立。亦名即遮即照。即照即遮。非遮非照而遮而照。說雖次第行在一時。若爾無理不立無情不破。豈與斷無之空賴緣之假。出二邊中同日而語耶。故曰。唯佛與佛乃能究盡。稻麻二乘恒沙菩薩。並不能知斯義少分。如此三千通依諸部的在法華。蓋由昔經。一有兼帶之過。二有隔偏之失。今經非但純一無雜。復能開粗即妙。題稱妙法。良在茲焉。是知用此絕待妙法為觀體者。方譬日光不與暗共。此乃終窮究竟極說。是為佛祖正傳心印。佛以是傳之於迦葉。迦葉以是傳之於阿難。乃至二十四代傳之於師子比丘。師子遇難不得其傳焉。是為金口祖承。皆見而知之者出付法傳。或有前加六佛后添四祖。說偈付法。拈華微笑唱為教外別傳經論無憑。人皆不許。洎漢明夜夢佛法流東至北齊之間。有慧文師。因探釋論悟一心三智。橫宗龍樹推而上之。即二十四祖中第十三師。文師則聞而知之。以此授之南嶽。南嶽克證法華三昧獲六根清凈。傳之於天臺。天臺靈岳親承大蘇。妙悟持因靜。發證不由他故。用法華妙旨。結成三千絕待妙觀。傳之於章安。章安結集法藏傳之於二威。威傳左溪。左溪傳之於荊溪。荊溪廣作傳記輔翼大義。昭如日星。復推而下之。皆見而知之者。一家教觀光被四海。始則安史作難中因會昌廢除。后因五代

兵火教藏滅絕。幾至不傳。螺溪訪失。舊聞網羅天下。錢王遣使高麗日本。教觀復還無行江浙。傳至於四明。荊溪未記者記之。四三昧難行者悉行之。中興此道。如大明在天不可掩也。此亦聞而知之者。故翰林梁敬之。謂之抗折百家超過諸說。員外柳子厚謂之去聖逾遠。異端並起。唯天臺大師為得其說。二賢者豈虛美而諂附之耶。諸宗既不知性具惡法。若論九界唯云性起。縱有說云圓家以性具為宗者。只知性具善也。不知性具惡故。雖云煩惱即菩提。生死即涅槃。鼠唧鳥空有言無旨。必須翻九界修惡。證佛界性善。以至直指人心見性成佛。即心是佛等。乃指真心成佛。非指妄心。故有人云。即心是佛。真心耶。妄心耶。答真心也。又有人云。修證即不無。染污即不得。此乃獨標清凈法身。以為教外別傳之宗。揀云報化非真佛。亦非說法者。然大功大用非無報化。若解通報化即滯染污。緣非護念不能頓見法身。是皆不出但中之義。尚未能知佛界。但中性具三身豈能知九界三身耶。以善惡言之偏屬性善。十界言之偏屬佛界。真妄言之偏屬於真。九識言之偏屬真常凈識。四教言之偏屬別教。陰等十境言之屬菩薩境。未離三障四魔。何名圓頓心印。故知諸師言即指真即真。非指妄即真。是則合云菩提即菩提。涅槃即涅槃也。既

【現代漢語翻譯】現代漢語譯本：因兵火戰亂，天臺宗的教藏典籍幾乎滅絕，傳承幾近斷絕。後來螺溪法師四處尋訪失落的典籍，立志蒐羅天下遺失的教義。錢俶（錢王）派遣使者前往高麗和日本，尋求失傳的教觀，使得天臺宗在無行法師的努力下於江浙一帶復興。此後，天臺宗的教義傳到了四明地區。荊溪湛然法師未曾記載的內容，由後人補記。天臺宗的修行者努力實踐四種三昧（常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧），即使是難以修行的也努力實踐，從而中興了天臺宗。這就像太陽高懸于天空，光明無法被遮蔽一樣。這些都是通過聽聞而瞭解到的。因此，翰林學士梁肅稱讚天臺宗的教義『抗衡駁斥百家之說，超過了其他所有宗派』。員外郎柳宗元也說，其他宗派的教義『離聖人的教義越來越遠，各種異端邪說紛紛興起，只有天臺宗大師的教義才真正繼承了聖人的思想』。這兩位賢士難道會虛假地讚美和諂媚嗎？其他宗派不知道『性具惡法』的道理。如果談論九法界，他們只說『性起』。即使有人說圓教以『性具』為宗旨，也只知道『性具善』，而不知道『性具惡』。因此，雖然他們也說『煩惱即菩提，生死即涅槃』，但就像老鼠的吱吱叫和鳥兒的鳴叫一樣，只有聲音而沒有實際意義。必須通過在九法界中修行惡法，才能證得佛界的性善，最終才能直指人心，見性成佛，達到『即心是佛』的境界。這裡的『即心是佛』是指真心成佛，而不是指妄心。所以有人問：『即心是佛』，是指真心還是妄心？回答是真心。又有人說：『修行證悟是不可或缺的，但染污是絕對不能有的。』這只是單獨標榜清凈法身，作為教外別傳的宗旨，並且認為報身和化身不是真佛，也不是說法者。然而，偉大的功用離不開報身和化身。如果理解報身和化身時執著于染污，那麼因為沒有護念，就不能立刻見到法身。這些都沒有超出但中（但空）的含義，還不能瞭解佛界。如果不能瞭解但中性具的三身，又怎麼能瞭解九法界的三身呢？如果用善惡來區分，就偏向于性善；如果用十法界來區分，就偏向于佛界；如果用真妄來區分，就偏向于真；如果用九識來區分，就偏向于真常凈識；如果用四教來區分，就偏向于別教；如果用陰等十境來區分，就屬於菩薩的境界。還沒有脫離三障四魔，怎麼能稱為圓頓的心印呢？所以要知道，其他宗派的說法是指真即真，而不是指妄即真。因此，應該說菩提即菩提，涅槃即涅槃。既

【English Translation】 English version: Due to the ravages of war, the teachings and scriptures of the Tiantai school were almost completely destroyed, and the lineage was on the verge of extinction. Later, the monk Luoxi visited various places to search for the lost scriptures, determined to collect the lost doctrines of the world. Qian Chu (King Qian) sent envoys to Goryeo and Japan to seek the lost teachings of the Tiantai school, so that the Tiantai school was revived in the Jiangzhe area through the efforts of the monk Wuxing. Since then, the teachings of the Tiantai school have been passed on to the Siming area. The contents not recorded by Jingxi Zhanran were supplemented by later generations. The practitioners of the Tiantai school worked hard to practice the four samadhis (constant sitting samadhi, constant walking samadhi, half-walking and half-sitting samadhi, non-walking and non-sitting samadhi), even those that were difficult to practice, so as to revive the Tiantai school. This is like the sun hanging high in the sky, and its light cannot be obscured. These are all learned through hearing. Therefore, the Hanlin scholar Liang Su praised the teachings of the Tiantai school as 'confronting and refuting the theories of hundreds of schools, surpassing all other sects'. Yuanwai Lang Liu Zongyuan also said that the teachings of other sects are 'getting farther and farther away from the teachings of the saints, and various heresies are rising one after another. Only the teachings of the Tiantai master truly inherited the thoughts of the saints'. Would these two virtuous men falsely praise and flatter? Other sects do not know the principle of 'nature inherently possessing evil dharmas'. If they talk about the nine realms, they only say 'nature arises'. Even if someone says that the perfect teaching takes 'nature inherent' as its purpose, they only know 'nature inherently good' and do not know 'nature inherently evil'. Therefore, although they also say 'affliction is bodhi, samsara is nirvana', it is like the squeaking of mice and the chirping of birds, only sound without actual meaning. One must cultivate evil dharmas in the nine realms to prove the inherent goodness of the Buddha realm, and ultimately directly point to the human mind, see one's nature and become a Buddha, and reach the state of 'the mind is the Buddha'. The 'the mind is the Buddha' here refers to the true mind becoming a Buddha, not the deluded mind. So someone asked: 'The mind is the Buddha', does it refer to the true mind or the deluded mind? The answer is the true mind. Someone also said: 'Cultivation and realization are indispensable, but defilement is absolutely not allowed.' This only separately promotes the pure dharma body as the purpose of a separate transmission outside the teachings, and believes that the reward body and the transformation body are not true Buddhas, nor are they dharma speakers. However, great merit and great function cannot be separated from the reward body and the transformation body. If one understands the reward body and the transformation body while clinging to defilement, then because there is no protection and mindfulness, one cannot immediately see the dharma body. These do not go beyond the meaning of 'but emptiness', and cannot understand the Buddha realm. If one cannot understand the three bodies inherent in 'but emptiness', how can one understand the three bodies of the nine realms? If we distinguish with good and evil, we are biased towards inherent goodness; if we distinguish with the ten realms, we are biased towards the Buddha realm; if we distinguish with true and false, we are biased towards the true; if we distinguish with the nine consciousnesses, we are biased towards the true, constant, and pure consciousness; if we distinguish with the four teachings, we are biased towards the separate teaching; if we distinguish with the ten realms such as the skandhas, we belong to the realm of bodhisattvas. Without being free from the three obstacles and four demons, how can it be called the perfect and sudden mind seal? Therefore, one must know that the statements of other sects refer to the true as the true, not the deluded as the true. Therefore, it should be said that bodhi is bodhi, and nirvana is nirvana. Since

非即陰而示。又無修發之相。偏指佛界真心一破一立。若非別教緣理斷九推與何耶。又復不了性惡即佛性異名。煩惱心生死色。皆無佛性。煩惱心無佛性。故相宗謂定性二乘。極惡闡提不成佛。生死色無佛性故。彼性宗謂墻壁瓦礫不成佛。須破九界煩惱生死修惡。顯佛界性善佛性故。但知果地融通。不了因心本具。若爾非但無情無性有情亦無。何者須約真如心說唯心。則成遮那有佛性真常色。說唯色則成寂光有佛性。何關有情煩惱心無情生死色耶。具如金錍中說。問有人云。南嶽天臺令依三諦之理修三止三觀。教義雖是圓妙。然其趣入門戶次第。亦只是高僧所修四禪八定。諸禪行相唯達磨所傳頓同佛體。今此所明何相反耶。答良由他人見今家。立第六識為所觀陰境。乃謂權教所詮。觀第九識方同佛體。如斯指斥謬之甚矣。前雖已辨今更評之。若論境者唯尚近要。即以第六識心。以為所觀之境。知妙三識未嘗暫離一見一思。雖唯一識未嘗不以三識為觀。未嘗不以三識為境。若直以此心緣于佛界實相理者。如用蕅絲懸山徒增分別絕念無由。何者。此第六識既是見思熏起。能起忻厭分別作善惡因。即是修惡體。此修惡即是性惡。是為能觀觀法。復是所顯法門。故荊溪云。忽都未聞性惡之名。安能信有性德之行。以由修惡即性

【現代漢語翻譯】現代漢語譯本並非說陰（蘊，五蘊之一）之外另有所示現。又沒有斷除煩惱的表相。偏執地認為佛界的真心一破一立。如果不是別教依循真理來斷除九界（九法界，指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的惑業，又該如何解釋呢？又不能明白性惡（本性中的惡）就是佛性的別名。認為煩惱心和生死之色都沒有佛性。因為煩惱心沒有佛性，所以相宗（唯識宗）認為定性二乘（聲聞、緣覺）和極惡闡提（斷善根的人）不能成佛。因為生死之色沒有佛性，所以他們認為墻壁瓦礫不能成佛。必須破除九界的煩惱生死等惡，才能顯現佛界的性善佛性。只知道果地（成佛的境界）的融通，卻不明白因心（修行時的心）本自具足。如果這樣，不僅無情之物沒有佛性，有情眾生也沒有佛性了。為什麼要依循真如心來說唯心（一切唯心造），才能成就遮那（毗盧遮那佛）有佛性真常之色？如果說唯色，才能成就寂光（常寂光凈土）有佛性？這和有情眾生的煩惱心、無情之物的生死之色有什麼關係呢？具體內容如《金錍論》中所說。問：有人說，南嶽天臺宗令人依循三諦（空、假、中）之理修習三止（體真止、方便隨緣止、息二邊分別止）三觀（空觀、假觀、中觀）。教義雖然圓融玄妙，但其入門的次第，也只是高僧所修的四禪八定。各種禪定的行相只有達磨（菩提達摩）所傳的頓悟法門才與佛的本體相同。現在這裡所闡明的又有什麼相反之處呢？答：這是因為別人看到現在天臺宗立第六識（意識）為所觀的陰境，就認為是權教（方便之教）所詮釋的。認為觀第九識（阿摩羅識）才與佛的本體相同。這樣的指責實在太荒謬了。前面已經辨析過，現在再評論一下。如果論及所觀之境，最重要的是切近而扼要。就以第六識心作為所觀之境，要知道妙三識（法身、報身、應身）未曾須臾離開一見一思。雖然只是一識，卻未嘗不以三識為觀，未嘗不以三識為境。如果直接以此心緣于佛界實相之理，就像用藕絲懸掛山嶽，只會徒增分別，絕念無從談起。為什麼呢？因為這第六識既然是見思（見惑、思惑）熏習而生起，能生起欣厭（欣喜、厭惡）分別，造作善惡之因，這就是修惡之體。這修惡就是性惡，是為能觀之觀法，又是所顯之法門。所以荊溪（湛然）說：『如果從來沒有聽聞過性惡之名，又怎麼能相信有性德之行呢？』因為修惡就是性惡。

【English Translation】 English version It is not to show something other than the Skandhas (aggregates, the five aggregates). Nor does it have the appearance of eliminating afflictions. It stubbornly insists that the true mind of the Buddha realm is established by first destroying and then constructing. If it were not for the Separate Teaching (one of the four teachings in Tiantai Buddhism) relying on principle to sever the delusions and karma of the Nine Realms (the nine realms of existence: hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, and bodhisattvas), how else could it be explained? Furthermore, it fails to understand that 'evil by nature' is another name for Buddha-nature. It believes that the mind of affliction and the color of birth and death do not possess Buddha-nature. Because the mind of affliction does not possess Buddha-nature, the Consciousness-only School (Yogacara) asserts that those of the Two Vehicles (sravakas and pratyekabuddhas) with fixed natures and those who are extremely evil icchantikas (those who have severed their roots of goodness) cannot become Buddhas. Because the color of birth and death does not possess Buddha-nature, they believe that walls, bricks, and tiles cannot become Buddhas. One must eliminate the afflictions, birth, death, and other evils of the Nine Realms in order to reveal the good by nature Buddha-nature of the Buddha realm. It only understands the fusion of the fruition ground (the state of Buddhahood) but does not understand that the causal mind (the mind during practice) is inherently complete. If that were the case, not only would inanimate objects not possess Buddha-nature, but sentient beings would not either. Why is it that only by relying on the True Thus Mind (Tathagatagarbha) to speak of Mind-only (everything is created by the mind) can one achieve the true and constant color of Vairochana (the embodiment of Dharmakaya Buddha) possessing Buddha-nature? If one speaks of Color-only, can one achieve the Pure Land of Eternal Tranquility (Changjiguang Pure Land) possessing Buddha-nature? What does this have to do with the mind of affliction of sentient beings and the color of birth and death of inanimate objects? The details are as described in the Golden Scalpel. Question: Someone says that the Nan Yue Tiantai School instructs people to cultivate the Threefold Contemplation (emptiness, provisional existence, and the Middle Way) and the Threefold Cessation (cessation of attachment to truth, cessation of following conditions, and cessation of dualistic discrimination) based on the principle of the Three Truths (emptiness, provisional existence, and the Middle Way). Although the teachings are complete and profound, the order of entry is only the Four Dhyanas and Eight Samadhis cultivated by eminent monks. The characteristics of the various dhyanas are only the same as the sudden enlightenment Dharma-gate transmitted by Bodhidharma, which is identical to the Buddha's essence. What is the contradiction in what is being explained here? Answer: This is because others see that the current Tiantai School establishes the Sixth Consciousness (consciousness) as the object of contemplation, and they consider it to be explained by the provisional teachings (expedient teachings). They believe that contemplating the Ninth Consciousness (Amala-consciousness) is the same as the Buddha's essence. Such accusations are extremely absurd. Although it has been discussed before, I will comment on it again now. When discussing the object of contemplation, the most important thing is to be close and essential. Take the Sixth Consciousness-mind as the object of contemplation, and know that the Three Wonderful Consciousnesses (Dharmakaya, Sambhogakaya, and Nirmanakaya) have never been separated from a single seeing and thinking. Although it is only one consciousness, it never fails to use the three consciousnesses as contemplation, and it never fails to use the three consciousnesses as the object. If one directly uses this mind to contemplate the principle of the reality of the Buddha realm, it is like hanging a mountain with lotus silk, which will only increase discrimination and make it impossible to eliminate thoughts. Why? Because this Sixth Consciousness is produced by the熏習 (influence) of views and thoughts (delusions of views and delusions of thought), it can generate joy and aversion (joy and aversion) and create causes of good and evil. This is the substance of cultivating evil. This cultivating evil is evil by nature, which is the method of contemplation of the contemplator, and it is also the Dharma-gate to be revealed. Therefore, Jingxi (Zhanran) said: 'If you have never heard of the name of evil by nature, how can you believe in the practice of virtue by nature?' Because cultivating evil is evil by nature.

惡故。三觀十乘無惑可破無理可顯。方名無作妙行。乃至果上普現色身。垂形九界遊戲六道。全性惡起得名無謀而應。若也翻惡為善斷惡證善。因中行成有作果上。作意神通何異外道。如此稱為頓同佛體。乃認魚目作明珠。指山雞為鸞鳳。雖三尺童子亦知其謬。若以性惡對乎性善。約十界次第迭論者。六界為惡二乘為善。八界為惡菩薩為善。九界為惡佛界為善。此之九一乃是惡之際善之極。故今所辯蓋就極論圓人性具善惡。故如君子不器。善惡俱能體用不二。別人不具性惡。故如淳善人不能造惡。為無明所牽方能造惡也。釋論云。淫慾即是道。癡恚亦復然。如是三法中具一切佛法。淫慾癡恚修惡也。具一切佛法即性惡也。又經曰。彈指散華低頭合掌皆成佛道。彈指等修善也。皆成佛道者即性善也。夫如是莫不咸使法界有情。復此本有自性而已矣。故得山林之下草澤之士。精究佛乘弘宣聖化。或於師門耳提面命見而知之。或於經疏研幾索隱聞而知之。見聞之間兩心相照。玄領默契名之為傳。我心本具不從他得名為不傳。心雖本具點示方知是為傳。此不傳之妙如印即心是名心印。知此者名妙解。行此者名妙行。證此者名妙果。如此則能事畢矣。如上所論且在自行未涉化他。何者迦葉于譬說中一聞即悟不假修持。具領五時施

【現代漢語翻譯】惡的本質是這樣的：如果能通達空、假、中三觀（三觀：佛教觀察世界的三種智慧），證悟十界互具（十界：地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界），那麼就沒有什麼迷惑需要破除，也沒有什麼道理需要顯明。這才可稱為『無作妙行』（無作妙行：不刻意造作，任運自然的修行）。乃至在佛的果位上，可以普遍示現各種色身（色身：具有形色的身體），垂跡於九法界（九法界：除去佛界之外的九個界），遊戲於六道（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。完全依本性之惡而生起的作用，可以稱為『無謀而應』（無謀而應：不假思索，自然而然地應機施設）。如果要把惡轉化為善，斷除惡行來證得善果，那是在因地上的有為造作，在果地上所顯現的作意神通，與外道（外道：不信奉佛教的其他宗教）又有什麼區別呢？如果這樣就稱為頓悟，等同於佛的境界，那就像是把魚眼睛當作明珠，把山雞當作鸞鳳一樣。即使是三尺高的孩童，也知道這是荒謬的。如果以性惡（性惡：本具的惡性）來對應性善（性善：本具的善性），按照十法界的次第來依次討論，那麼六道為惡，二乘（二乘：聲聞乘和緣覺乘）為善；八界為惡，菩薩為善；九界為惡，佛界為善。這九界與佛界的關係，是惡的極致與善的極致的關係。所以，現在所辯論的，是就最高的圓滿之理，討論人本性中同時具有善與惡。所以就像君子不應像器具一樣，只有一種用途，而是善與惡都能運用，體與用是不二的。別人不具備性惡，所以就像純善之人不能造惡一樣，只有被無明（無明：佛教指根本的迷惑）所牽引，才能造惡。釋論（釋論：對佛經的解釋）說：『淫慾即是道，癡恚亦復然。如是三法中，具一切佛法。』淫慾、癡恚是修惡，『具一切佛法』即是性惡。又有經文說：『彈指、散華、低頭、合掌，皆成佛道。』彈指等是修善，『皆成佛道』即是性善。像這樣，沒有不能使法界有情眾生，恢復其本有的自性的。所以，才會有山林之下的隱士，精研佛法，弘揚聖教；或者在師門中得到耳提面命，見而知之；或者研讀經書，探究隱微之處，聞而知之。見聞之間，兩心相照，玄妙領悟，默默契合，這叫做『傳』。我心本來就具備，不從他人處獲得，這叫做『不傳』。心雖然本來具備，但經過點撥指示才能知道，這叫做『傳』。這不傳的奧妙，就像用印章來印證心，這叫做『心印』。知道這個的叫做『妙解』，實行這個的叫做『妙行』，證得這個的叫做『妙果』。這樣，就能完成一切了。以上所論述的，只是在自身修行方面，還沒有涉及到教化他人。為什麼迦葉（迦葉：釋迦牟尼佛的十大弟子之一）在譬喻說法中一聽就悟，不需要假借修持，就完全領悟了佛陀五時（五時：華嚴時、阿含時、方等時、般若時、法華涅槃時）的施教呢？

【English Translation】 Such is the nature of evil: If one can penetrate the Threefold Contemplation (三觀: Threefold Contemplation: the three wisdoms of emptiness, provisional existence, and the Middle Way in Buddhism), and realize the Mutual Possession of the Ten Worlds (十界: Ten Worlds: the realms of hell, hungry ghosts, animals, asuras, humans, heavens, voice-hearers, pratyekabuddhas, bodhisattvas, and Buddhas), then there is no delusion to be dispelled, and no principle to be revealed. Only then can it be called 'Effortless Wonderful Practice' (無作妙行: Effortless Wonderful Practice: a practice that is not deliberately contrived, but naturally and spontaneously arises). Even to the point that, in the state of Buddhahood, one can universally manifest various physical forms (色身: physical form: a body with form and color), descend into the Nine Worlds (九法界: Nine Worlds: the nine realms excluding the Buddha realm), and play in the Six Paths (六道: Six Paths: the paths of gods, humans, asuras, animals, hungry ghosts, and hell). The function that arises entirely from the inherent evil nature can be called 'Responding without Deliberation' (無謀而應: Responding without Deliberation: responding to situations naturally and spontaneously without thinking). If one were to transform evil into good, sever evil deeds to attain good results, that would be contrived action in the causal stage, and the intentional supernatural powers manifested in the fruition stage would be no different from those of external paths (外道: external paths: religions other than Buddhism). If this is called sudden enlightenment, equivalent to the state of Buddhahood, it would be like mistaking a fish's eye for a pearl, or a pheasant for a phoenix. Even a three-foot-tall child would know this is absurd. If inherent evil (性惡: inherent evil: the inherent evil nature) is contrasted with inherent good (性善: inherent good: the inherent good nature), and discussed sequentially according to the order of the Ten Worlds, then the Six Paths are evil, and the Two Vehicles (二乘: Two Vehicles: the vehicles of voice-hearers and pratyekabuddhas) are good; the Eight Worlds are evil, and the Bodhisattvas are good; the Nine Worlds are evil, and the Buddha World is good. The relationship between these Nine Worlds and the Buddha World is the relationship between the extreme of evil and the extreme of good. Therefore, what is being debated now is, based on the highest perfect principle, discussing that human nature inherently possesses both good and evil. Therefore, just as a gentleman should not be like a vessel with only one use, but should be able to utilize both good and evil, the essence and function are not two. Others do not possess inherent evil, so just as a purely good person cannot commit evil, only when driven by ignorance (無明: ignorance: fundamental delusion in Buddhism) can they commit evil. The Commentary (釋論: Commentary: explanations of Buddhist scriptures) says: 'Lust is the Path, and so are delusion and anger. Within these three dharmas, all Buddha-dharmas are contained.' Lust, delusion, and anger are cultivating evil, and 'all Buddha-dharmas are contained' means inherent evil. Also, a sutra says: 'Snapping fingers, scattering flowers, bowing the head, and joining the palms all become the Buddha Path.' Snapping fingers, etc., are cultivating good, and 'all become the Buddha Path' means inherent good. Like this, there is nothing that cannot enable sentient beings in the Dharma Realm to restore their original inherent nature. Therefore, there are hermits in the mountains and forests who diligently study the Buddha-vehicle and propagate the sacred teachings; or receive direct instruction from their teachers, knowing upon seeing; or study the scriptures and explore the hidden meanings, knowing upon hearing. Between seeing and hearing, two minds illuminate each other, and subtle understanding silently merges, this is called 'Transmission'. My mind inherently possesses it, and it is not obtained from others, this is called 'Non-transmission'. Although the mind inherently possesses it, it can only be known through pointing out and instruction, this is called 'Transmission'. The mystery of this non-transmission is like using a seal to certify the mind, this is called 'Mind Seal'. Knowing this is called 'Wonderful Understanding', practicing this is called 'Wonderful Practice', and realizing this is called 'Wonderful Fruit'. In this way, everything can be accomplished. The above discussion is only about self-cultivation, and does not yet involve teaching others. Why did Kashyapa (迦葉: Kashyapa: one of the ten major disciples of Shakyamuni Buddha) understand upon hearing the parable, without needing to rely on cultivation, and fully grasp the Buddha's teachings of the Five Periods (五時: Five Periods: the Avatamsaka period, the Agama period, the Vaipulya period, the Prajna period, and the Lotus-Nirvana period)?

化故。曰說法據此故施開自在。遂蒙如來述成授記。故知迦葉傳此心印的在法華。聞譬者妙解也。悟入者妙果也。故曰。今法王大寶自然而至。迦葉既爾余可例然。金口既然今師亦爾。北齊一披其文朗然大悟。南嶽九旬乃證。天臺二七方克。故知從聞而思。思修而證。根性不同證有遲速。若論化他名為付託。亦曰囑累。仍有通別。通該四眾。別在迦葉。如勸持讀誦囑累流通。乃至余深法中示教利喜。聲聞則具有八千。菩薩則無量無數。別則唯在迦葉。付囑不局一處。故涅槃中雖不在會。欲令四眾咸知敬信有在。乃曰我今所有無上正法。以付摩訶迦葉。又付法傳云。化緣將畢垂當滅度。告大弟子摩訶迦葉。如我今者將般涅槃。以此深法用囑累汝。汝當於后敬順我意。廣宣流佈無令斷絕。若爾經必有文不盡度耳。所以獨付迦葉者有三意故。一者如來緣謝迦葉緣興。二者迦葉苦行能令佛法久住。三者附於小果化導易行。例如凈明德佛付囑一切眾生喜見菩薩。廣令流佈是也。蓋由緣不在彼。是以付託於斯豈傳佛心印。獨在迦葉余皆不了耶。世人昧此欺罔聖賢妄生戲論。未能知此自行化他的傳之旨也。嗚呼。是為一家古今絕唱佛祖正傳。但白雪陽春唱高和寡耳。則幸逢嘉運不辭鄙陋。輒憑紙墨以廣見聞。傚法華若田若里。涅槃若

樹若石。或生謗毀。庶幾強毒如獸渡河。豈敢顧于濡尾者也。

天臺傳佛心印記終

【現代漢語翻譯】現代漢語譯本：樹若石，即使遭受誹謗和詆譭，也應像兇猛的毒獸渡河一樣，哪裡還敢顧及尾巴被沾濕呢？《天臺傳佛心印記》終

【English Translation】 English version: A tree should be like a rock. Even if it encounters slander and defamation, it should be like a fiercely poisonous beast crossing a river. How could it dare to worry about wetting its tail? The end of 'Tiantai's Transmission of the Buddha's Mind Seal Record'.